ROME, 1 JUNE 2004 (ZENIT)
Answered by Father Edward McNamara, professor of liturgy at the Regina
Apostolorum Pontifical University.
Q: 1) Is the crucifix essential to the
celebration of the Mass? 2) When
the priest comes to the altar, does he bow toward the altar? At
the end of Mass, the priest venerates the altar; does he bows toward
the crucifix or the tabernacle? 3)
During the consecration prayer ("Take this ...") the concelebrants
extend their hands, but they do not do this uniformly. Some extend
the hand with palm downward, while others extend it with palm open
toward the ceiling. Which is correct? — G.C.,
Bangalore, India
A: As there are several questions I will try to
answer them in order.
1. The use of the crucifix is obligatory during the celebration
of Mass. The General
Instruction of the Roman Missal in No. 308 requires the use
of 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."
This specific call for the use of the crucifix was probably inserted
into the new GIRM to counter a movement which favored the use of
simple bare crosses or even images of the risen Christ.
While such symbols may have a role in churches, they may not substitute
the crucifix. Use of the crucifix during Mass serves as a reminder
and a sign that the Eucharistic celebration is the same sacrifice
as Calvary.
Yet, there are many different acceptable forms of liturgical crucifix
which may be used at Mass.
2. If the tabernacle is present in
the sanctuary, then the priest and ministers genuflect toward it
at the beginning (before kissing the altar) and
at the end of Mass (after kissing the altar), but not during the
celebration itself — even though they may cross in front of
it.
It may be an approved custom in your country, India, to substitute
a deep bow for a genuflection if this gesture has the same significance
of adoration implied in the genuflection.
If the tabernacle is not present in the sanctuary, then the priest
and ministers bow toward the altar (not the crucifix) at the beginning
and end of Mass.
3. Your third question reflects a long-standing debate
regarding this gesture which has occasioned rivers of ink to be
spilt among liturgists — without really clearing anything
up.
I would first observe that, unlike the pronunciation of the words
of consecration, the gesture of extending the hand at this moment
may even be omitted and is not required for the validity of the
concelebrants' celebration.
The crux of the debate is to determine whether the gesture of extending
the hand is merely indicative — a pointing toward the sacred
species — or whether it is directly a sign of the concelebrants'
power of consecration.
Those who favored the indicative meaning favor the palm pointing
upward, usually at a slight angle.
Others, such as the late Benedictine Cipriano Vagaggini (who actually
had a hand in composing the new rite of concelebration), favored
the epicletic (invocative) gesture of palms downward in the same
manner that all priests do at the beginning of the rite of consecration
when they extend both hands and call upon the Holy Spirit to transform
the bread and wine into Christ's body and blood.
After a few years it became apparent that the debate was going
nowhere and, absent an official declaration from the Holy See, everybody
more or less agreed to disagree.
This does not mean that when some priests act one way and others
another they are expressing some profound theological disagreement.
It probably does no more then reflect the opinion of whoever taught
liturgy in the seminary. ZE04060122
Follow-up: Crucifixes and Bows [from 06-15-2004]
As always our attentive readers see gaps in my replies. I will
try to clear up any doubts. Regarding the June 1 column, a reader
asked if the bows toward the altar when crossing the sanctuary applied
to servers as well as priests, or should they bow toward the crucifix.
These bows should be made by all to the altar whenever crossing
in front of it, except in those cases when one is moving in procession.
The reason that the altar has preference over the crucifix is because
the symbolic value of the altar as representative of Christ is theologically
far stronger than that of the crucifix.
This symbolism was felt far more strongly in ancient times, before
it became customary to venerate the tabernacle and place the crucifix
upon or near the altar. But the altar conserves its central role
as symbol of Christ himself, present in the midst of the assembly
as victim and as food from heaven.
St. Ambrose of Milan says "For what is the altar of Christ
if not the image of the Body of Christ" and elsewhere "the
Altar represents the Body (of Christ) and the Body of Christ is
on the altar" (see Catechism, No. 1383).
Some Fathers even hazard to say that the altar "is" Christ,
a statement which is true in a sense but which today needs to be
nuanced so as to avoid causing an erroneous parallel between the
symbolic presence in the altar and the substantial presence of Christ
in the Eucharist.
This is why the gesture of respect for the altar differs from that
of the tabernacle, for as indicated by the General Instruction of
the Roman Missal, No. 274-275, "A genuflection indicates adoration
... while a bow signifies reverence and honor shown to the persons
themselves or to the signs that represent them."
At the same time, the genuflection toward the tabernacle is made
at the beginning and end of Mass only if the tabernacle is within
the precincts of the sanctuary. If the tabernacle is within an adoration
chapel, then only the bow toward the altar is made at the beginning
and end of Mass.
Several readers asked if the different bows indicated in GIRM No.
275 were for everybody or only the priest. The text states:
"There are two kinds of bows: a bow of the head and a bow
of the body.
"a. A bow of the head is made when the three Divine Persons
are named together and at the names of Jesus, of the Blessed Virgin
Mary, and of the Saint in whose honor Mass is being celebrated.
"b. A bow of the body, that is to say a profound bow, is made
to the altar; during the prayers 'Munda cor meum' (Almighty God,
cleanse my heart) and 'In spiritu humilitatis' (Lord God, we ask
you to receive); in the Creed at the words 'Et incarnatus est' (by
the power of the Holy Spirit ... made man); in the Roman Canon at
the words 'Supplices te rogamus' (Almighty God, we pray that your
angel). The same kind of bow is made by the deacon when he asks
for a blessing before the proclamation of the Gospel. In addition,
the priest bows slightly as he speaks the words of the Lord at the
consecration."
Taking a cue from several questions I remark the following.
The bows mentioned in this number are made by whoever recites the
prayer to which the gesture is attached. Thus, in those prayers
recited only by the priest, only he makes a bow at this moment.
In prayers said in common all bow at the indicated moments. Thus,
for example, everybody should make a bow of the head during the
Gloria at both mentions of the name Jesus Christ but not when the
priest mentions the name during the presidential prayers.
The GIRM however is not exhaustive and it is not necessarily true
that everything not specifically mandated is therefore forbidden.
There are some bows which are either not explicitly stipulated,
or are stipulated only for bishops but are customarily extended
to the priest.
For example, it is a common practice for servers to bow toward
the priest after they bring the missal to the chair, when they bring
the water and wine, and then again after the washing of the hands.
While not obligatory these customs may be continued.
Likewise those Catholics who have the custom of bowing the head
on hearing the name of Jesus may continue to do so even though this
gesture is not mandated in the liturgy. For here we are dealing
with a pious custom, not a liturgical act. ZE04061525
