Blog of the Archdiocese of Washington
Archbishop Donald Wuerl, our own Archbishop here in Washington DC gave an interview to ECDQ.tv in reference to the 49th Eucharistic Congress in Canada. Here he expreses his resolve and concern to preach the Gospel to all, especially the young and reminds us that we are incomplete and impoverished without the Good News of Jesus Christ.
After reverencing the altar the celebrant goes to the chair. Now perhaps a word or two on the chair is called for. Some one may wonder why the priest has a chair of some prominence. Why does he not simply sit among the faithful and come forward as necessary? Here again, there is a history to know.
In the ancient world, the Chair was a symbol of authority and office. We still have something of this today in the concept of the Judge’s Bench. The chair was also a symbol in the ancient world of teaching authority. It is our usual experience in the modern world that teachers stand when they teach or give lectures. But in the ancient world a teacher sat as they taught. Now they didn’t just sit in some casual way with their legs corssed and sipping coffee. Rather they were seated formally and in a prominent place in the room. You may remember that Scriptures usually record that when Jesus taught, he would sit (Mat 5:1; Luke 4:20; Mark 13:3; John 8:2; and dozens of other examples). It is my experience that many people find this fact surprising since they always imagine Jesus standing to preach but, it is almost never the case that he does that. He, like every ancient Rabbi and teacher sat to teach. So, the Chair has an ancient history of governance and teaching authority.
Now the Bishop’s Chair is especially imbued with this meaning and the priest’s chair only in a sense that is subordinate to the local Ordinary (i.e. chief Bishop). It is interesting to note that a bishop is given the special prerogative to sit in the sanctuary to preach. Most of them I notice do not use this option except at very formal times like ordinations. As a general rule, priests are expected to stand today at the pulpit or ambo when they preach. Despite this the priest’s chair continues to carry these ancient meanings already mentioned.
There is also a more modern notion given to the meaning of the chair in the General Instructions of the Roman Missal: The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. …Any appearance of a throne, however, is to be avoided. (G.I.R.M # 310). Thus the Chair of the Priest also indicates a role of presiding over the Liturgical Assembly.
Now, in the end though, all three of these roles (governing, teaching and presiding) really refer to Christ. The priest, through his reception of the Sacrament of Holy Orders in configured to Christ and acts in persona Christi In the person of Christ). Thus the prominence of his chair is really a way to honor Christ who is the true High Priest of every liturgy. The priest’s chair is Jesus’ chair. It is ultimately He who governs, teaches and presides over us and He ministers through his priest. Pray for the grace to see beyond “Father Smith” and to see Jesus presiding over and ministering to you. In this sense the chair of the priest should have a very special place in your mind and a prominent place in our sanctuary. Surely the tabernacle and altar should be in the central axis but also prominent should be the Chair of the Priest, the Chair of Christ.
The following video shows the Pope preaching at National’s Stadium in Washington DC. He preaches from the seated position, the more anciet way of teaching.
Here’s the latest from Gloria.tv News including word of a miracle from John Henry Newman that clears the way for his beatification. Also concerns of threats on the life of the Pope in reference to his upcoming visit to the Holy Land.
I have often wondered what it must have been like for the Blessed Mother and also for St. Joseph. They were told remarkable things about their Son Jesus. They were told he would save his people from their sins, that he was destined for the rise and downfall of many, that his name would be great and that he was the Son of God. But for all this, they were given very little detail as to how all this would unfold. Perhaps from time to time they wondered, “Did I really hear all that from the angel?….How will all this come to pass?” In the end Joseph and Mary had to walk by faith, not knowing all the details but just trusting that God had it all worked out.
And isn’t it the same for us? I don’t know exactly what the future hold but I do know Him who holds the future. And I trust him. Isn’t that enough? It has to be because God isn’t going to show me the road map. He is just going to say, I am the Way, follow me. Don’t worry where we are going, just follow me.
Here is a video that meditates on Mary’s walk of faith: Mary Did you know?
Holy Smoke! What is all that incense about? The reaction is rather mixed when it comes to incense. So love it and some love to hate it. But the bottom line about incense is that it is a symbol of prayer. As the incense gently rises it images our prayers going up to God. As the incense slowly settles in is a fragrant symbol for God’s graces. And don’t fan that incense away! Take a breath! It is holy smoke. Like holy water that literally showers a blessing on us, so too does the fragrant incense, blessed by the priest bring us God’s blessings as we breathe it in. Perhaps it is a blessing best received in moderation but it is a blessing.
So here at the beginning of the Mass the priest may incense the Altar. Why? What is the history of this action and and what is our intention in using incense?
In the first place, the use of Incense is another way of showing prayerful reverence to the altar which is a symbol for Christ. This is done by circling the altar and swinging a smoking censor of fragrant incense . In addition to the altar, the Cross is also incensed at this time. The use of incense does not take place at every Mass. It is an option and although it may be used at the discretion of the celebrant, it tends to be reserved to special occasions and to more solemn feasts of the Church. The General Instruction indicates it is to be used “when the occasion warrants it.” In the old Latin Mass the use of incense was restricted to solemn and sung Masses. Today there are few restrictions on its use but ironically it is seen less often. Its use then, tends to be oriented to a heightening of the solemnity. As with so many externals, vestments, flowers, music, and the like, there is intended an aid to the senses in grasping the greatness of the feast. Incense lends itself especially to religious symbolism for prayer and such imagery is used in the 141st psalm: Let my prayers rise like incense before you O Lord...(Vs. 2). See also Rev. 8:4 “The smoke of the incense of the prayers of the saints ascended before God from the hand of the Angel.” It is therefore a sign of our prayers rising to God and His blessings descending upon us. The incensing prayer to be recited by the priest at the incensing of the gifts that was recited by the priest in the Extraordinary Form of the Latin Mass beautifully describes this image: “May this incense, blessed by You, ascend to You O Lord, and many your mercy descend upon us.” In addition, its burning symbolizes the burning zeal which should consume the Christian, the sweet fragrance is the odor of Christian virtue. Here too the prayers of the priest in the Solemn Latin Mass as he hands the thurible to the Deacon at the Offertory includes this image: May the Lord enkindle in us the fire of His love and the flame of everlasting charity. Amen.
The use of incense in the culture of the early Church was common in wealthier homes as its perfume was in demand. It was a strong part of burial traditions and it was a major component in both the Jewish Temple and in pagan worship. It was probably its connection with pagan worship that limited it use in early Church. However, with the virtual disappearance of paganism after the 4th century, incense found its way gradually into the Liturgy being carried especially in processions. By the 9th century incense was in use at least at the beginning of the Mass and by the 11th century there is explicit mention of the incensing of the altar. During the Middle Ages the use of incense at other points during the Mass was introduced. Likewise the objects of incense became more numerous. Now persons, relics, and the oblations were incensed as well as the altar. The Tridentine Missal prescribed that when incensed was used it was to be used at the following times:
Today, this “schedule” of incensations is retained with the exception of the incensation of the celebrant at the beginning. This is now done only at the offertory.
After incensing the altar the celebrant goes immediately to the chair.
Some of you may remember the 1963 movie “The Cardinal” which was based on the Book of the Same name. The movie was about the life of a Priest, Fr. Stephen Fermoyle and shows the human struggles of a man called to be a priest. It is a fine movie and rather respectful of the Church, though for its time it was rather “edgy” to show priests as human. It is an historically significant film because of what was happening in the Roman Catholic Church at the time it premiered — the Second Vatican Council. Though the film is set in the first half of the 20th century it premiered just as the Vatican II was underway and many of the issues touched upon in the film — the liturgy, the role of lay persons and women in the Church, rights of the mother vs. the child, mixed marriage, ecumenism — were being hotly debated by the bishops in Rome. The film added to that debate among ordinary Catholics.
Some one recently posted a clip of the film covering the ordination of Fr. Fermoyle to the Priesthood. It is beautifully filmed. One quirky thing about it however, and the reason I post it here, is the Entrance Procession. I wrote of the entrance procession earlier (HERE) . What is interesting is how fast the procession is in this movie! It’s off to the races! I wonder if they were trying to save film or if processions in the “old days” really were conducted that fast. Any way I thought this clip might be a nice footnote to that article below. Enjoy this clip.
One of the last unprotected classes in the world is believing Christians. There is much lament rightly expressed over discrimination against other religious, ethnic and various protected groups but it is usually open seasons on Christians with a special hatred reserved for the Catholic Church. It is “alright” to use ugly stereotypes and hateful imagery regarding Christians. Unsympathetic simplifications of our doctrine are common as are ugly labels such as “reactionary, hateful, homophobic, intolerant, backward and rigid.” The President recently insisted that the name of Jesus be covered over at Georgetown while he spoke there no one cried foul (even at Georgetown! 
). No one would ever dare suggest that holy symbols be covered over at a mosque or synagogue. But it is open season on Christians. Perhaps it is because we seldom speak out against things such as this.
A rather interesting development along these lines took place at the World Conference on Racism. A Russian Orthodox Delegate to the conference actually suggested that there may be such a thing as hatred against Christians. He chided the other delegates for saying nothing about what he termed “Christianophobia” while at the same time denouncing many other forms of hatred. It seems a long overdue observation and thanks are due to this courageous delegate. More about this story at Gloria TV:
As the Entrance procession draws to its close something rather unusual happens! Upon entering the sanctuary, (the part of the Church where the Altar and Tabernacle are located) the priest and deacon enter the sanctuary and kiss the altar as a sign of reverence and veneration. Many of us who go to Mass all the time may hardly notice this gesture. But to someone observing Mass for the first time this gesture may seem quite unusual and raise questions. Why kiss an altar? Where did this gesture come from and what does it mean?
The significance of this kiss has had the following historical development: At first it was intended simply for the altar itself where the Sacrifice of the Lord would occur. Subsequently this idea was enlarged to include the understanding that the altar built of stone represented Christ himself, the rock, the cornerstone. (Cf. 1 Cor. 10:4). Later, as the relics of saints were ordinarily placed within the altar stone, the kiss was also seen as a salutation of the saint and through the saint the whole Church Triumphant.
But why is there a kiss, rather than a bow or some other salutation? The kiss was actually very common in ancient culture. The temple was honored by kissing the threshold. In pagan culture it was common to greet the images of the gods either by kissing it directly or throwing a kiss. Likewise it was not uncommon in the ancient world to kiss the family meal table with a kiss before the meal. Hence it was not surprising to find the practice brought into Christian worship.
Until the 13th century it was customary at Rome to kiss the altar only upon coming in for Mass and departing. However, in the later Middle Ages the kissing of the altar seems to have been multiplied. In the Tridentine Missal the altar was kissed numerous times:
Today the altar is kissed only twice in conformity with the earlier tradition.
The design of Altars has varied over the years. The current widespread practice of celebrating Mass facing the people has tended to require a rather simple table form to modern altars. But Mass facing the people is a rather recent phenomenon. Until very recently Mass was everywhere celebrated with the priest and people facing the same direction toward the East or at least toward the Crucifix and tabernacle (if there was one on the altar). This meant that altar design could be much more elaborate. Altars tended to back up onto the apse wall and had a vertical dimension that was often quite splendid and decorative. (See photo at left). The Second Vatican Council directed that new altars should be free standing, that is they should not be attached to the wall, allowing the priest to walk around all four sides. Tragically this led some to conclude that many beautiful older altars should be removed. This was not however what the Council directed; only that new altars should not be attached to the wall. While this tends to imply a simpler design, it is not necessarily required that this be so since it is still possible to place ornate designs and an elaborate reredos in the area behind the altar if this is desired.
The following video shows the temporary transformation of a simple table altar to an altar more suited for the celebration of the Latin Mass in the extraordinary form. It is quite a dramatic transformation but done quite swiftly.