Father Stephen A. Baumann at 1020 Montgomery Road, Altamonte Springs, FL 32714-7420 US - IV. Sacred Things

The sanctuary is defined as "the place where the altar stands, the word of God is proclaimed, and the priest, deacon and other ministers exercise their offices." (295) The Altar As a rule, every church should have a single, fixed and dedicated altar (303) which "signifies to the assembly of the faithful the one Christ and the one Eucharist of the Church" (303) and "represents Christ Jesus, the Living Stone (1 Peter 2:4; see Eph. 2:20) more clearly and permanently" (298) than does a moveable altar. The Institutio admits, however, of instances in the renovation of churches when an old altar, impossible to move without compromising its artistic value, "is so positioned that it makes the participation of the people difficult." (303) In such instances, another fixed and dedicated altar may be erected. The old altar is then no longer decorated in a special way and the liturgy is celebrated only on the new fixed altar. (303) A new paragraph is added cautioning that nothing should be placed upon the altar except for an indicated list of what is required for the celebration of Mass. (306) Even flowers are to be arranged modestly and with moderation around the altar but never on top of it. (305) A paragraph on the arrangement of altar flowers likewise notes that during Lent the decorating of the altar with flowers is prohibited, except on Laetare Sunday, solemnities and feast days. In the same way, a certain moderation is exercised during the Advent Season when altar flowers convey "the character of the season but which should not anticipate the full joy of the Nativity of the Lord." (305) The Altar Cross Where the previous Institutio spoke only of an altar or processional cross, the revised Institutio speaks always of "a cross with the figure of Christ crucified upon it." (308, 122) This cross, "positioned either on the altar or near it," should be clearly visible not only during the liturgy, but at all times recalling "for the faithful the saving passion of the Lord, [and] remain[ing] near the altar even outside of liturgical celebrations." (308) The Ambo To the previous descriptions of the ambo is added the summary observation that "the dignity of the ambo requires that only a minister of the word should approach it." (309) Likewise, as often as possible, the readings should be delivered from the ambo. (58) The Chair for the priest Celebrant and Other Chairs The new Institutio reiterates the statement from the 1975 edition that "the best place for the chair is at the head of the sanctuary," (310) but to the previous list of exceptions are added instances "where the tabernacle is positioned medially behind the altar." (310) To this section is also added a description of sanctuary chairs for concelebrants and priests present in choir (310), the deacon ("near that of the celebrant") and the seats for other ministers which are to be arranged so that "the ministers are easily able to fulfill the office assigned to them," and yet are "clearly distinguished from the seats for clergy." (310) The Tabernacle The section on the place of reservation of the Blessed Sacrament has been adjusted and expanded. (314-317) It begins by recalling the instruction Eucharisticum Mysterium 54 with the general statement that "the Most Blessed Sacrament should be reserved in a tabernacle in a part of the church which is noble, worthy, conspicuous, well decorated and suitable for prayer." (314) The requirements summarized in the previous Institutio are repeated: that there should be only one tabernacle, which is immovable, solid, unbreakable, locked, and not transparent. A paragraph on the location of the tabernacle then begins by citing the Eucharisticum Mysterium 55, recalling that "the tabernacle in which the Most Blessed Sacrament is reserved not be on the altar on which Mass is celebrated." (315) This is immediately followed by a reminder that the location of the tabernacle should always be determined "according to the judgment of the diocesan Bishop." (315) Two options for such a location follow: either in the sanctuary, apart from the altar of celebration, in the most suitable form and place, not excluding on an old altar which is no longer used for celebration; or even in another chapel suitable for adoration and the private prayer of the faithful, and which is integrally connected with the church and is conspicuous to the faithful. A description of the sanctuary lamp (316) is then followed by the admonition that "none of the other things prescribed according to the norm of law concerning the reservation of the Most Blessed Sacrament should be forgotten." (317) Sacred Vessels The paragraphs on sacred vessels (327-333) have been rewritten, with a stronger emphasis on the character of sacred vessels as "clearly distinguished from those [vessels] designed for every day use." (332) Described as holding a place of honor at the eucharistic celebration, these vessels "in which the bread and wine are offered, consecrated and consumed," (327) are to be made "from noble metal." (328) If the metal is of a lesser quality or produces rust, the interior is to be fully gold-plated. (328) It is only following a formal action of the Conference of Bishops and confirmation by the Apostolic See that "other solid materials which, in the common estimation of the region are regarded as noble" (329) may be used. Preference "is always to be given to materials that do not break easily or deteriorate." (328) Sacred Images A new introductory paragraph has been added to the section on sacred images, setting their use in an eschatological frame: In the earthly liturgy, the Church participates in a foretaste of the heavenly liturgy, which is celebrated in the holy city Jerusalem, towards which she tends as a pilgrim and where Christ sits at the right hand of God. By so venerating the memory of the saints, the Church hopes for some small part and company with them. (318) This is followed by an expanded description of the purpose of these "images of the Lord, the Virgin Mary, and the saints" which are "displayed in sacred buildings for the veneration of the faithful, and may be so arranged that they guide the faithful to the mysteries of the faith which are celebrated there." (318) While the cautions of the previous document regarding limiting the number and placement of images in churches are retained, their duplication has been prohibited "as a rule." (318) Bread for the Eucharist The paragraph on the composition of bread for the Eucharist is brought more closely into conformity with canon 924, with the added requirements that the bread must be made only from wheat and recently baked. (320) Incense Incense is explained at greater length in the new Institutio, observing that "incensation is an expression of reverence and prayer as signified in the Sacred Scriptures (cf. Ps. 140:2; Rev. 8:3)." (276) After placing incense in the censer, the priest blesses the incense with a silent sign of the cross (277) and makes a profound bow before and after incensing a person or thing, (277) Blessing of Sacred Things There is an increased emphasis throughout the revised Institutio on the care of all things destined for liturgical use, including everything associated with the altar (350), and liturgical books, which should be "revered in the liturgical action as signs and symbols of supernatural things, and hence, retain true dignity, beauty and distinction." (350) Thus the tabernacle (314), organ (313), ambo (309), presidential chair (310), vestments for priests deacons and lay ministers (335), sacred vessels (333), and all things destined for use in the liturgy should receive the requisite blessing.

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