Introduction
We learn much about people from being in their homes, and we can learn about the Catholic family by seeing the place where they feel at home with the Lord and one another. The building itself, and almost every item within it, tells something about the people who form the Catholic Church. In other words, the church is a symbol of the Church. It reveals the inner nature and meaning of what the Church is and of who the Church is. It is the idea of the Church expressed in stone and mortar, wood and metal, window and wall, and all the other architectural features.
THE CHURCH AS THE BUILDING OF GOD
The Church Building
The very building is a symbol of what the Church is. The Apostle Paul could tell his people, "you are His building" (1 Corinthians 3:9); "you form a building which rises upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone. Through him the whole structure is fitted together and takes shape as a temple of the Lord" (Ephesians 2:20- 21).
The entire structure of any building rests upon the strength of its foundation, with each part of the building supporting, and being supported by, every other part. With each member considered as a living stone, the entire community of believers "is built as an edifice of spirit," resting firmly upon Jesus Christ, "an approved stone," who is of "value to you who have faith" (1 Peter 2:5, 6, 7).
THE CHURCH AS THE HOLY CITY
The Sanctuary
To further reflect the Church in glory, there is set aside, within the building, a holy place where the public worship of the Church is centered. The term sanctuary even indicates the sacredness of the space within, enabling all present to focus their attention upon that most important furnishing for which the very building exists, the altar.
THE CHURCH AS THE TEMPLE
The Altar
Chapter 5 of the Book of Revelation reveals the basic floor plan for each church with the altar, symbol of Christ, at its very center. As the stone of sacrifice, the altar represents Christ, the Lamb of God, "a Lamb standing, a Lamb that had been slain" (Revelation 5:6). It is the primary sign of Christ within the building and is the true cornerstone.
True, there is usually a cornerstone visible on the outside of the building, but the Church has always viewed the altar as the true cornerstone of its houses of prayer.
THE CHURCH AS GODıS FAMILY
At the same time that the altar symbolizes Christ, who is our Altar, Priest and Victim, the altar is also our family table, the table of the Lord. In the earliest days of the Church's existence, the word altar was rarely used. Because of the identity of the altar with temple worship in Jerusalem, which Christ's unique sacrifice had replaced, and even more because of the association of the word with pagan ceremonies, at a time when Christians were being persecuted, the table used for the Lord's Supper was called precisely that, a table.
In those days the Christians would gather in private homes, and the table ordinarily used there would be brought out for celebrating the Eucharist. Reverence for its special use, however, soon saw these tables being kept apart for this one purpose.
When the persecutions ended, and a new era of freedom for the Church began, these tables acquired a permanent place in the places used for worship. By the 4th century, stone altars began to replace the simple wooden ones that had been used.
THE CHURCH AS CHRIST'S MYSTICAL BODY
The rich imagery of the Church as the Mystical Body of Christ, found in the teachings of the apostles, found expression in altars of stone. "The body is one and has many members, but all the members, though many, are one body; and so it is with Christ" (1 Corinthians 12: 12); "You are the body of Christ. Every one of you is a member of it" (verse 27).
The idea of Christ being incomplete without His members found an ideal expression in associating with the altar the most illustrious members of His body, the martyrs who sacrificed their lives for the sake of Christ. The Book of Revelation depicted them as being "under the altar" (6:9); accordingly, their remains were placed under or near the altar.
The Altar Stone
The relics are often contained in what is known as the altar stone, which was always required for the celebration of Mass. The remains were sealed in a stone, which was in turn placed within the altar. Thus, Saint Ambrose could write that Christ, who suffered for all, was upon the altar (in his sacramental presence), while those who were redeemed by his sufferings were under the altar. The association of the redeemed with the Redeemer, of the members with the Head, reminds the members of the Church that they share in the Lord's sacrifice. All are reminded "to offer your bodies as a living sacrifice holy and acceptable to God, your spiritual worship" (Romans 12:1).
The individual Christian joins in the sacrifice of Christ by sharing in the Body and Blood of Christ. The Holy Eucharist, or Mass, is truly a meal of the household of faith, for Jesus himself said "my flesh is real food, and my blood is real drink" (John 6:55).
The Altar Cloths
As befits a meal, the altar is generally covered with a linen cloth. Since the altar symbolized Christ, the altar cloth covered the table on all sides, a further development of portraying Christ as victorious over death and robed with majesty. To protect this cloth, smaller cloths, called corporals, were used. Derived from the Latin word for body, corporal was an appropriate title because the Body of the Lord would rest upon it. They are still used today.
The Celebrant's Chair
Elsewhere in the sanctuary, from where the priest or bishop may preside over the Holy Eucharist, is the celebrant's chair. Its use is said to date back to the earliest of times when private homes were used for the Lord's Supper, and the chair of the head of the household was naturally used as the honored seat for the celebrant.
Though that is not certain, the civil buildings used for the administration of justice did make use of a seat that was central to the large open area that became the sanctuary when these buildings were converted to churches. Since bishops usually presided over these churches, the Latin word for chair, cathedra, even gave its name to such buildings or cathedrals as they are still called.
Within the sanctuary there are also places for those who have a role to play in public worship: deacons, lectors who read from the Scripture, leaders of song, and those who serve at the altar, including the lay people, who have been appointed to administer Holy Communion. During the celebration of the Holy Eucharist, then, with the faithful in the seats provided for them, the unity of the Church as the Mystical Body of Christ, gathered around the altar that both symbolizes him and holds the sacramental forms of his presence, is achieved.
The Communion Rail/Stations
It became impractical for all the faithful to come to the altar for Communion. As a result, a rail separating the sanctuary from the remainder of the church was built. Its purpose, however, was not to separate but to serve as an extension of the altar. It was to be low enough to allow the faithful to kneel as they received the Sacrament.
The current practice is to stand at this time as was the custom in earlier ages, and now very often the Communion rail will have been removed from its previous place. Use is made of certain designated areas, or Communion stations, where the faithful may come to receive the Lord.
THE CHURCH AS GODıS DWELLING PLACE
The Tabernacle
The reception of the Eucharist has been, and will ever continue to be, vital to Catholics as the Food that sustains them, a bond of union with the Lord they follow. Early in the Church's life, it became necessary to reserve some portion of the Eucharist so that those who were ill, or in prison for their faith, could also share in the family meal of Christians. Other members of the family were entrusted to bring Communion to their relatives who were sick; some would secretly bring the Eucharist to their brothers and sisters awaiting martyrdom.
The Sacrament was kept in a small cabinet that became a permanent fixture in churches once the persecutions had ended. Later centuries saw the place of reservation become a tall tower, or even an ornate silver dove, suspended above the altar. From about the 16th Century these receptacles, or tabernacles, were placed upon the altar itself.
The placement of the tabernacle upon the altar itself led to the transformation of the altar from a simple table to the elaborate structure one finds in many churches today, even though a simpler table altar may actually be used for Mass.
Yet, the Church found it important to focus attention upon the reserved Eucharist. Since the Church believes that Jesus Christ is truly present under the forms of bread and wine, adoration is due to Christ. Devotion to the Lord's presence was a natural out flowing of communion with Christ, and individual Christians felt the need to visit the church and pray, expressing sentiments of praise and love that arise from union with the Lord.
Usually covered by a veil, the safe and unbreakable tabernacle is reserved within a special area, primarily for Communion to the sick. When seriously ill, or in danger of death, Catholic Christians desire to receive the Holy Eucharist, which is then called Viaticum, from the Latin word for food for a journey The Christian sees death as the final stage of the pilgrim journey to the everlasting home that awaits those who love God. The place where that Food is kept becomes a symbol of heaven, our true home, and of the Church as a "dwelling place of God among men" (Revelation 21:3). The individual Christian is, in fact, called to be precisely that, a bearer of Christ, through whom others may come to know and love their Lord.
The Sanctuary Light
As a mark of honor to the Divine Presence in the Holy Eucharist, a lamp is found burning before the tabernacle, a custom that goes back over 700 years. It, too, calls attention to the final destiny of the Christian, the eternal city of God's glory, where there is no need "of sun or moon, for the glory of God gave it light" (Revelation 21:23).
THE CHURCH AS A CHOSEN VESSEL
Closely associated with the altar and tabernacle are the vessels used for containing the Blessed Sacrament. Just as every home has special dishes and utensils for use at special times, so the Church makes use of certain vessels for its celebration of Christ.
Saint Paul writes, "In every large household there are vessels not only of gold and silver but also of wood and clay, some for distinguished and others for common use. The lesson is that if a person will but cleanse himself of evil things he may be a distinguished vessel, dedicated and useful to the master of the house and ready for noble service" (2 Timothy 2:20-21). The vessels used in divine worship symbolize the role of the individual Christian, and the role that is shared by all members of the Church, to make the Church a chosen vessel of God.
The Chalice
The Gospel writers tell us that Jesus passed the cup to His disciples; this was most likely the stemmed goblet commonly used at the time. Reverence for its noble use soon prompted the choice that the chalice be made of precious metals such as gold and silver. Later artisans were to enhance the chalice even further with ornate carvings and gems.
Since the chalice is to hold the Blood of Christ, it is made of a nonabsorbent material and may be large enough to allow the faithful to receive from it. Chalices in the first centuries of the Christian era often had handles for this purpose.
The Paten
The paten takes its name from the Latin word for platter, which describes something of its origins. It had to be rather large to accommodate the loaves of bread that were used then. Because bread loaves containing no yeast were used by Christ at the time of the Last Supper, smaller sizes of unleavened bread became the norm for use at Mass, and the size of this platter decreased accordingly. They should be of sufficient size, however, to allow many of the faithful to receive directly from the paten, especially in small groups.
The Ciborium
Used to hold the hosts (altar breads), especially when they are to be reserved in the tabernacle, the ciborium often resembles a chalice, except that it is fitted with a lid. This shape proved useful for holding it while distributing Communion, and the lid is meant to preserve freshness if the hosts are to be kept for any length of time.
The Pyx
This is a smaller vessel than the ciborium, and it is used to contain the Blessed Sacrament when bringing it to the sick. It is the forerunner of the ciborium and the original container. When placed upon a stand, it became the ciborium. The word is taken from the Greek for box, showing its ordinary usage borrowed by the Church. The term ciborium is rooted in the Latin name for food.
The Monstrance
The veneration paid to the Blessed Sacrament saw the introduction of the monstrance (from the Latin phrase for to show), which was large enough to be carried in procession or to display the large consecrated host. Many styles and shapes were assumed over the centuries, from ornate towers to the sunray form, a style of the Baroque era. The sunray form is by far the most common today.
The Lunette
Made to fit within the monstrance, and actually contain the Blessed Sacrament, this vessel takes its name from the roundness of the host that necessitated a moon-shaped container.
The Cruets, Dish and Towel
Other vessels, of lesser importance and therefore not made of precious materials, are required for the family meal that renews the New Covenant between God and his people. Cruets hold the water and wine that will be poured into the chalice, and a dish and towel are used for the ceremonial washing of hands that follows the preparation of the bread and wine.
The Bread and Wine
These are the elements for which the vessels exist, essential to the celebration of the Lord's Supper or Holy Eucharist. They are the raw materials of the deepest element of the Church's existence, the greatest mystery of the Church. Of all the signs and symbols employed by Christians, none can surpass these in importance, the food and drink that Catholics believe become the Bread of Life and Cup of Salvation. Apart from the significance they will have once they are changed into the Body and Blood of Christ, they signify what the Church is, a unity composed of many members. "Is not the cup of blessing we bless a sharing in the blood of Christ? And is not the bread we break a sharing in the body of Christ? Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf" (1 Corinthians 10:16-17).
THE CHURCH AS THE TRIUMPHAL PROCESSION OF CHRIST
The Incense Bearer
The unity of the oneness between IO Christ and the Christian is emphasized by yet another vessel, the incense bearer or thurible. Its use was demanded for Old Testament worship, but early Christians did not use it because of its association with pagan rites, especially since many were put to death for refusing to burn incense to the Roman emperor. Its general use as a perfume, or air freshener, helped to make its use acceptable in Christian worship.
This was all the more true because of its appearance in Sacred Scripture. Magi brought incense to the infant Jesus, and the last book of the Bible depicts the prayers of the saints rising like incense.
The grains of incense are kept in the incense boat, and then placed on a burning coal in the thurible. As it burns, it serves to remind Christians of the spending of their lives for God demanded by the Gospel and their role as members of the Church forming a procession behind the Lord they follow. "Thanks be to God who unfailingly leads us on in Christ's triumphal train, and employs us to spread the fragrance of his knowledge everywhere! We are the incense of Christ for God's sake" (2 Corinthians 2:14-15).
THE CHURCH AS THE SCHOOL OF THE GOSPEL
The imagery of the Bible that brings out the meaning of incense, and explains so many created things used by the Church, points out the importance of the Word of God to Catholics. It is considered food for the mind, as it says of itself, "Not on bread alone does man live, but on every utterance that comes from the mouth of God" (Deuteronomy 8:3).
The Gospel Book
Of all the portions of God's Word, the Gospel is accorded a special eminence. Catholics stand to hear the Gospel, for it is held that Christ is present when his own words are proclaimed. Lights accompany it, and incense is used as a mark of reverence. As a sign of Christ himself, the book was often very elaborate, richly illustrated, and often embossed with gold and precious stones. In many churches it is solemnly enthroned in a place of honor, near the pulpit, or even within the structure of the pulpit itself.
The Pulpit
Originally this was a low reading desk ~ it stood to the right of the altar, used only for the readings of Scripture. The sermon was delivered from the chair. When sermons began to be given from the pulpit itself, necessary changes were added. It took on a larger form, sometimes even being placed on a pillar so that many could see and hear the one who preached. Thus, the church became, in a sense, the school of the Gospel.
Often a smaller pulpit was added for the reading of the other portions of the Word of God, notably the epistles, or letters, from the Apostles. In one of them, Paul told his readers, "You are my letter, known and read by all men, written on your hearts. Clearly you are a letter of Christ which I have delivered" (2 Corinthians 3:2-3).
Together with the Eucharist, the Word of God provides rich fare for the Christian; these elements form the two principal parts of the celebration of the Lord's Supper; the service of the Word and the sacrificial banquet that is the Eucharist. The Word of God also bears an element of the Mass as a meal/sacrifice, for the same Paul could exclaim "we preach Christ crucified"
( 1 Corinthians 1 :23).
The Cross (Crucifix)
The mystery of the cross stands forth in every sanctuary in the crucifix found near or above the altar where that mystery is celebrated. The history of its placement there was a long and gradual one. For the early Christian, the cross brought painful memories for it was still in use as a means of execution. The earliest crosses were emblems of victory, an expression of faith in the martyrs' victory as well. Thus, the earliest portrayals of Jesus upon the cross, from the 6th to the 12th Centuries, show him alive, crowned and robed in majesty as a king. Perhaps, the crusades and pilgrimages to the Holy Land helped to present the Lord in his sufferings, for from the 13th Century on the crucifix became associated with the passion and death. Today, crucifixes attempt to convey both aspects of the redemption Christ achieved by his death and resurrection.
The Stations of the Cross
The story of Christ's journey to his death is found upon the walls of the church in 14 crosses (usually accompanied with artistic representations) called Stations of the Cross.
The first Way of the Cross, with stations or halting places for meditation, appeared in the Middle Ages and enabled Christians who could not visit the Holy Land to trace the steps of Christ along the route that still winds through Jerusalem. By the 18th Century these stations were in general use throughout the Church and counted 14 in number, drawn from Scripture and traditional accounts that were passed on for generations.
THE CHURCH AS A PILGRIM PEOPLE
Thus, whether publicly or privately, the journey made in following the Way of the Cross is a sign that the Church is a pilgrim upon the earth, and that individual Christians are called to die with their Lord so as to rise with Him to glory. That glory is further symbolized by the use of light, proclaiming the Church as a beacon to the world.
THE CHURCH AS A BEACON TO THE WORLD
The Paschal Candle
In an age when the only source of light was from kindled flame, lights and candles seemed something of a miracle to the early Christian. The Church has never lost this fascination. Fire is used to proclaim the miracle of the resurrection of the Lord.
In the dark hours of night, before dawn on Easter Sunday, Catholics gather today as they did almost 2,000 years ago to celebrate Christ's risen life. They were able to see in the spark that flew out of the flint life emerging from stone, Christ bursting from his tomb. A new fire pierces the darkness near the door of the church, and from that flame a tall candle is lit. With smaller tapers, Catholics form a procession behind the paschal candle in imitation of the Israelites led out of Egypt behind the pillar of fire that signaled God's commanding presence.
From Easter until Pentecost, that candle, placed on an ornate and high candlestick, stands near the place where the Gospel is proclaimed. It is later placed at the baptismal font, and from it the candles of the newly baptized are lit, showing their entrance into the mystery of new life in Christ. The paschal candle is also used at funerals, a sign that the Christian has come to pass over with Christ, from death to life, from Egypt to the Promised Land.
The Altar Candles
Thus, too, candles are always used at Mass, and together with the cross symbolize the unity between the death and the resurrection of Jesus. Originally, these altar candles were torches carried in procession before the Pope as he entered the basilicas of Rome and then placed near the altar. From this time on, the 4th Century, they assumed a permanent place close to the altar of sacrifice, with their melting wax interpreted as a sacrificial sign coupled with the symbolism of fire and light.
THE CHURCH AS THE ANOINTED OF THE LORD
The Ambry
The final furnishing of note in the sanctuary is the cabinet or niche in one of its walls where the holy oils are kept. It is usually inscribed with the Latin phrase for holy oils, olea sacra. To further identify itself with the mystery of Death and Resurrection, great use is made of the creature oil. In the earliest liturgical documents left to us, mention is made of oils and their blessing, which took place on various days and was finally fixed for Holy Thursday or another day close to Easter. In the Old Testament, prophets, priests and kings were anointed with oil. Jesus, Saint Luke writes, was "anointed with the Holy Spirit and with power" (Acts 10:38). Catholic Christians are anointed at various points of their lives with oils that show they are a prophetic, priestly and kingly people. The ambry contains three oils in vessels known as oil stocks.
THE CHURCH AS THE ARK OF SALVATION
The Font of Baptism
After the Blessed Sacrament, the Sacrament of Baptism is held in highest honor by the Catholic Church. Here, the Church becomes the joyful mother of many children, rejoicing in new members added to the Mystical Body of Christ. It is here that the Christian dies with Christ and rises with new life. Originally, the baptistery, as the place where the font stands is called, was a separate building to allow for the shallow pool in which the candidates for entrance into the Church were immersed. But the change of customs, the practice of baptizing infants, and even the colder climates of some countries, all added to give the baptismal font the form it now has; a receptacle for water placed upon a stand. Since the newer rite for Baptism requires a celebration of the Word of God and prayer in common, the font may be located near the sanctuary, so that all may see and take part in the ceremony more easily.
The Holy Water Fonts
The practice of locating the baptistery near the entrance to the church (symbolic of entrance into the Church as a community), to where it was moved when a separate building no longer proved practical, brought about the placement of fonts for holy water near the doors. Thus the Catholic, upon entering the building, dipping the fingers of the right hand into the water, tracing the Sign of the Cross upon the body, touching forehead, breast, and then left and right shoulders, while saying "In the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19), the formula used in baptism, is reminded of his or her baptism.
This Sign of the Cross begins every public rite of the Church and is frequently used privately by Catholics before and after prayer. It recalls the commitment made at Baptism.
The Confessionals/Penitential Room
There is yet another place within the church for that sacrament intimately associated with Baptism, the Sacrament of Penance, commonly called confession. This Sacrament was originally conferred within the sanctuary on Holy Thursday, with all the penitents (those repenting their sins) gathered before the bishop, but the practice of the Church eventually saw the introduction of private confession by individuals alone to a priest. This demanded a secluded place within the church building, a need answered by booths that were called confessionals. These may be found in almost every church today.
The more recent trend has been to small rooms, with chairs for the priest and penitent, where a face-to-face encounter can take place, and which is more conducive to any counseling that may prove helpful. The name given these rooms is reconciliation rooms, since the purpose of the Sacrament is to reconcile the sinner to God, to renew the baptismal commitment to avoid sin and live Christ's life, a life that is destined to be completed in eternal glory.
THE CHURCH AS THE ASSEMBLY OF THE FIRST BORN ENROLLED IN HEAVEN
The Images of Saints
To further serve as a reminder that members of the Church, despite their sinfulness, are "fellow citizens of the saints" (Ephesians 2:19), the Church has fostered devotion to the memory of those holy men and women who lived Christ's life by placing statues or pictures of them in church buildings.
Their origin is found in the catacombs, where the Christians gathered during times of persecution, and the walls were adorned with images used to instruct the faithful. With the end of persecutions, the art emerged with the Church, and through mosaics, carvings, paintings and even stained glass, the Church presented great teachings to lift members' hearts to the things of heaven.
That is the proper function of the art works, notably the statues, that are found in every church. The community of believers, no less than citizens of a country, does not hesitate to memorialize those who led them, whose very lives expressed a noble idea. Even every home contains pictures to remember those who are distant or who have died, and the Church would not willingly discard her mementoes any more than a family would.
Statues, however, do more than recall the earthly life of the persons represented; they recall that eternal reward was bestowed upon them for their faithfulness to Christ and that heaven is the goal of each member of the Church.
THE CHURCH AS ANTECHAMBER TO HEAVEN
The Sacristy or Vesting Area
Just as the Church is an antechamber to eternal joy, one area in particular, although it exists as a practical necessity, symbolizes preparedness for heaven. The sacristy, or vesting area, is an antechamber to the sanctuary. More than a storage room, or gathering place, it is a place of preparation for worship, a place of prayer. Like our earthly life, as we wait eternal glory, the sacristy prepares us for the divine worship.
By a very ancient tradition, an image of the Blessed Virgin Mary is often displayed prominently in the sacristy. As the priests and ministers vest for their sacred duties, an image of Mary reminds them that the eternal Son of God donned our human nature within Mary's womb, as though within a sacristy, and from that womb proceeded to the altar of the cross. Symbolic of the Church as heaven's antechamber, it is also symbolic of her whom we call Mother of the Church. By its simplicity, its necessity, and its humility (calling so little attention to itself), the sacristy has been considered by many as the most appropriate symbol of the woman whom God had looked kindly upon in her lowliness.
THE CHURCH AS THE BRIDE ADORNED FOR HER HUSBAND
In every person's life, there are moments when clothing adds a special touch to times and occasions of greater importance. One dresses when going out, and would not wear the same clothes to a wedding or funeral that one would wear to go shopping for food. In general, it is the occasion that dictates what a person wears. The vestments worn during public worship are occasioned by the special nature of the liturgy and the reverence all must have in drawing near to God. Their origins, however, lie in the everyday dress of the ordinary citizen during the 4th century, when the Church was finally free to worship in public. They have acquired symbolic meaning and enhance the dignity of worship, but they remain essentially the inner and outer garments of the Roman citizen, whatever that person's rank. They serve as a sign of the Church as "a bride, adorned for her husband" (Revelation 21:2), and of the individual Christian as one who must "put on the Lord Jesus Christ" (Romans 13:14).
The Amice
This is a rectangular piece of linen, with two strings attached. Originally, it was not a vestment at all but a shoulder cape worn to protect the throat and neck. In the Middle Ages, priests wore it about their heads (protection from the cold) as they went to and from the altar. This gave rise to its present symbolism as "the helmet of salvation" (Ephesians 6: 17).
The Alb
This was the inner garment of the Roman citizen. Long and white, it received the name of alb from the Latin word for white. Candidates for Baptism wore just such a robe, but use of the alb became restricted to the clergy. The Book of Revelation depicts Christ, our High Priest, as wearing "an ankle-length robe" (1:13), and the account of His Transfiguration describes His clothes as becoming "dazzlingly white" (Luke 9:29).
The Cincture
This is nothing but the simple cord - - used to keep the long inner garment in place. Tied about the waist, it serves the purpose of a belt. Its use as a restraint gave rise to its interpretation as the girdle of chastity. It is usually white, but it may also be a liturgical color
The Stole
This is a long narrow scarf that comes around the back of the neck, and falls in two equal strips in front; it was originally a towel or napkin that had a practical use. It was worn for protection in winter and to absorb perspiration in summer. The deacon wears his stole over one shoulder, joined at the opposite side. It was a true waiter's napkin (they still throw such a towel over one shoulder) used in helping administer the Eucharist and the agape, or feast, that followed.
Practical reasons gave way to ceremonial in retaining this cloth, which became a vestment, and was even given the misnomer of stola, meaning robe. It then served to recall the robe of immortality lost by Adam's sin.
The Chasuble
The outer garment of Roman times was a long cloak covering the body on all sides, and fitted with a hood for inclement weather. The ample measurements gave the chasuble its name, for casula in Latin means little house. Later centuries saw it shortened and cut back, but the fuller style adds a more dignified look to this vestment worn by the celebrant of the Eucharist.
The chasuble, like the stole and certain other vestments, is of the color that reflects the seasons of the Church Year or the nature of the mystery being celebrated.
The Surplice
This vestment is derived from the alb, a shortened form made of the same material and also white. Its name denotes its origin from super pellicem (literally, over the skin), referring to the fur lined robes used by monks gathered to sing the psalms at various hours of the day and night. It added a note of dignity and has continued in use to the present time.
The Cope
The origin of this article of vesture is difficult to trace but most likely goes back to the 9th century, when, like the surplice, it was worn by monks over their robes to add a degree of solemnity for very festive days. For ease in handling the large books used in their chanting, the cope was open in front, a factor that saw it used extensively in processions, when various items (especially the monstrance) were carried. Today, its usage is somewhat confined to processions and to Benediction of the Blessed Sacrament, a service of adoration of the Holy Eucharist.
THE CHURCH AS A COMMUNITY SINGING PRAISE
The Place for the Choir
Music has always had an important place in the liturgy of the Church, a history that reaches back into the Old Testament, when David composed songs for the temple worship, or when the women began to dance and sing when the Egyptian army had been cast into the sea, and Israel passed through unharmed. In time, the choir became a distinct entity and led the people in singing the praises of the Mass.
At the sung portions of the Mass, the various chants and prayers, including even the profession of faith (Creed), the choir began to sing in place of the people. This is no longer the case; their function now is to lead the people and to sing portions reserved to them, to which the people may listen.
The monks gathered to sing the various hours of prayer faced each other along long rows of benches. Some ancient churches reflect this arrangement still, and the choir stalls, while placing a larger distance between altar and people, at least pointed out the intimate connection between the choir and the great prayer that is the Mass. Later ages saw the choir removed to the back of the church, even in a loft above the front entrance. This arrangement is slowly disappearing, so that the choir can once again assume their principal function of encouraging the entire community in sung prayer by being closer to the sanctuary itself.
The Organ
This musical instrument, so often identified with church buildings, first made its appearance in the 8th or 9th Century and was very small, designed only to accompany the choir. It was the 16th Century that saw the organ's greatest development, and they often became so large that they had to be placed in a large gallery away from the sanctuary. Naturally, the choir often had to move as well, which explains how choir lofts came into being.
In modern times, other musical instruments have been reintroduced, including flutes and guitars. This should not be too surprising because Jewish temple worship saw cymbals, castanets, and many-stringed instruments as well. It was the failure of an organ to work on Christmas Eve that gave birth to the world's most famous Christmas carol, Silent Night, played on a guitar.
Conclusion
This, then, is a brief survey of the church and its furnishings, the house where the local Catholic Church gathers for worship. Most often it is but one building among several that are necessary for the work of the Church. Others include:
THE RECTORY.
This is the home where the priests of the parish live. It is where the offices for the keeping of church records are found, together with rooms where the members of the parish may come for counseling, marriage preparation, and a host of other services for which the priest has been appointed.
THE SCHOOL.
Many parishes support a school for the education of its young, where the Catholic faith is taught in addition to the other courses of instruction taught in public schools. Other parishes will have a center for learning, to hold classes for children attending other schools. In both cases, the Church places great emphasis upon its role as teacher.
THE CONVENT.
Religious women (nuns, sisters) were for years associated with teaching, and the convent (from the Latin word for assembly) was built as their home, where they lived in community, sharing a common life. In modern times, these women are involved in many other tasks, including pastoral ministry, liturgy planning and counseling.
But the essential work of the local church, which is the task of the Catholic Church throughout the world, is one of mission, of reaching out to the world, and of being a leaven, a yeast, to make all creation new. For when all the titles of the Church have been examined, none befits the people and family of God more than the title servant, after the pattern of the Church's Lord and Husband, Christ, who came "not to be served, but to serve" (Mark 10:45).
The Church is a pilgrim on this earth, able to say with the author of the letter to the Hebrews, "we have here no lasting city; we are seeking one which is to come" (13:14), and working to enable all men and women to find in God their lasting home. With its hospitals and orphanages, homes for the aged and the abandoned, the Church strives, despite failings, to be a servant of humanity.
True, the Church community gathers together to worship the Lord, and the Church has erected edifices that can inspire and uplift, and which speak to the individual of God and the glory to which he calls all his children. But the doors of the church also open outward‹ for service, and for bringing to all people the redemptive love of Christ celebrated in sacred liturgy and lived out in the daily lives of its members.
Meanwhile, this Church of God, this assembly of all who believe in Christ, clings to hope; the Church brings to worship the materials of earth and commands from them the realities of heaven. And even as houses of worship are dedicated, the arms of the Church are extended to all nations and lifted up to God.
11/01/2004