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  • The Roman Missal and the Evening Mass of the Lord's Supper
  • The Roman Missal and the Easter Vigil
  • Ministries and Roles Within the Liturgical Assembly at Mass
  • Postures and Gestures at Mass
  • Ministerios y Funciones en la Misa

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    Chapter V: The Arrangement and Ornamentation of Churches for the Celebration of the Eucharist

     

    I. General Principles

    288. For the celebration of the Eucharist, the People of God are normally gathered together in a church or, if there is no church or if it is too small, then in another respectable place that is nonetheless worthy of so great a mystery. Therefore, churches or other places should be suitable for carrying out the sacred action and for ensuring the active participation of the faithful. Moreover, sacred buildings and requisites for divine worship should be truly worthy and beautiful and be signs and symbols of heavenly realities.[107]

    289. Consequently, the Church constantly seeks the noble assistance of the arts and admits the artistic expressions of all peoples and regions.[108] In fact, just as she is intent on preserving the works of art and the artistic treasures handed down from past centuries[109] and, in so far as necessary, on adapting them to new needs, so also she strives to promote new works of art that are in harmony with the character of each successive age.[110]

    On account of this, in appointing artists and choosing works of art to be admitted into a church, what should be looked for is that true excellence in art which nourishes faith and devotion and accords authentically with both the meaning and the purpose for which it is intended.[111]

    290. All churches should be dedicated or at least blessed. Cathedrals and parish churches, however, are to be dedicated with a solemn rite.

    291. For the proper construction, restoration, and arrangement of sacred buildings, all those involved should consult the diocesan commission for the Sacred Liturgy and sacred art. Moreover, the Diocesan Bishop should employ the counsel and help of this commission whenever it comes to laying down norms on this matter, approving plans for new buildings, and making decisions on the more important matters.[112]

    292. The ornamentation of a church should contribute toward its
    noble simplicity rather than to ostentation. Moreover, in the choice of elements attention should be paid to authenticity and there should be the intention of fostering the instruction of the faithful and the dignity of the entire sacred place.

    293. The suitable arrangement of a church, and of what goes with it, in such a way as to meet appropriately the needs of our own age requires not only that care be taken as regards whatever pertains more immediately to the celebration of sacred actions but also that the faithful be provided with whatever is conducive to their appropriate comfort and is normally provided in places where people habitually gather.

    294. The People of God which is gathered for Mass is coherently and hierarchically ordered, and this finds its expression in the variety of ministries and the variety of actions according to the different parts of the celebration. Hence the general arrangement of the sacred building must be such that in some way it conveys the image of the assembled congregation and allows the appropriate ordering of all the participants, as well as facilitating each in the proper carrying out of his function.

    The faithful and the schola cantorum (choir) shall have a place that
    facilitates their active participation.[113]

    The Priest Celebrant, the Deacon, and the other ministers have places in the sanctuary. There, also, should be prepared seats for concelebrants, but if their number is great, seats should be arranged in another part of the church, though near the altar.

    All these elements, even though they must express the hierarchical structure and the diversity of functions, should nevertheless bring about a close and coherent unity that is clearly expressive of the unity of the entire holy people. Indeed, the nature and beauty of the place and all its furnishings should foster devotion and express visually the holiness of the mysteries celebrated there.

    II. Arrangement of the Sanctuary
    for the Sacred Synaxis

    295. The sanctuary is the place where the altar stands, the Word of God is proclaimed, and the Priest, the Deacon, and the other ministers exercise their functions. It should be appropriately marked off from the body of the church either by its being somewhat elevated or by a particular structure and ornamentation. It should, moreover, be large enough to allow the Eucharist to be easily celebrated and seen.[114]

    The Altar and Its Ornamentation

    296. The altar, on which is effected the Sacrifice of the Cross made present under sacramental signs, is also the table of the Lord to which the People of God is convoked to participate in the Mass, and it is also the center of the thanksgiving that is accomplished through the Eucharist.

    297. The celebration of the Eucharist in a sacred place is to take place on an altar; however, outside a sacred place, it may take place on a suitable table, always with the use of a cloth, a corporal, a cross, and candles.

    298. It is desirable that in every church there be a fixed altar, since this more clearly and permanently signifies Christ Jesus, the Living Stone (1 Pt 2:4; cf. Eph 2:20). In other places set aside for sacred celebrations, the altar may
    be movable.

    An altar is said to be fixed if it is so constructed as to be attached to the floor and not removable; it is said to be movable if it can be displaced.

    299. The altar should be built separate from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible. Moreover, the altar should occupy a place where it is truly the center toward which the attention of the whole congregation of the faithful naturally turns.[115] The altar should usually be fixed and dedicated.

    300. An altar, whether fixed or movable, should be dedicated according to the rite prescribed in the Roman Pontifical; but it is permissible for a movable altar simply to be blessed.

    301. In keeping with the Church’s traditional practice and with what the altar signifies, the table of a fixed altar should be of stone and indeed of natural stone. In the Dioceses of the United States of America, wood which is dignified, solid, and well-crafted may be used, provided that the altar is structurally immobile. As to the supports or base for supporting the table, these may be made of any material, provided it is dignified and solid.

    A movable altar may be constructed of any noble and solid material suited to liturgical use, according to the traditions and usages of the different regions.

    302. The practice of the deposition of relics of Saints, even those not Martyrs, under the altar to be dedicated is fittingly retained. However, care should be taken to ensure the authenticity of such relics.

    303. In building new churches, it is preferable for a single altar to be erected, one that in the gathering of the faithful will signify the one Christ and the one Eucharist of the Church.

    In already existing churches, however, when the old altar is so positioned that it makes the people’s participation difficult but cannot be moved without damage to artistic value, another fixed altar, skillfully made and properly dedicated, should be erected and the sacred rites celebrated on it alone. In order that the attention of the faithful not be distracted from the new altar, the old altar should not be decorated in any special way.

    304. Out of reverence for the celebration of the memorial of the Lord and for the banquet in which the Body and Blood of the Lord are offered, there should be, on an altar where this is celebrated, at least one cloth, white in color, whose shape, size, and decoration are in keeping with the altar’s structure. When, in the Dioceses of the United States of America, other cloths are used in addition to the altar cloth, then those cloths may be of other colors possessing Christian honorific or festive significance according to longstanding local usage, provided that the uppermost cloth covering the mensa (i.e., the altar cloth itself) is always white in color.

    305. Moderation should be observed in the decoration of the altar.

    During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this time of year, without expressing in anticipation the full joy of the Nativity of the Lord. During Lent it is forbidden for the altar to be decorated with flowers. Exceptions, however, are Laetare Sunday (Fourth Sunday of Lent), Solemnities, and Feasts.

    Floral decoration should always show moderation and be arranged around the altar rather than on the altar table.

    306. For only what is required for the celebration of the Mass may be placed on the altar table: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the chalice with the paten, a ciborium, if necessary, and, finally, the corporal, the purificator, the pall, and the Missal.

    In addition, arranged discreetly, there should be whatever may be needed to amplify the Priest’s voice.

    307. The candlesticks required for the different liturgical services for reasons of reverence or the festive character of the celebration (cf. no. 117) should be appropriately placed either on the altar or around it, according to the design of the altar and the sanctuary, so that the whole may be harmonious and the faithful may not be impeded from a clear view of what takes place at the altar or what is placed upon it.

    308. Likewise, either on the altar or near it, there is to be a cross, with the figure of Christ crucified upon it, a cross clearly visible to the assembled people. It is desirable that such a cross should remain near the altar even outside of liturgical celebrations, so as to call to mind for the faithful the saving Passion of the Lord.

    The Ambo

    309. The dignity of the Word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which the attention of the faithful naturally turns during the Liturgy of the Word.[116]

    It is appropriate that generally this place be a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful.

    From the ambo only the readings, the Responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer. The dignity of the ambo requires that only a minister of the word should stand at it.

    It is appropriate that before being put into liturgical use a new ambo be blessed according to the rite described in the Roman Ritual.[117]

    The Chair for the Priest Celebrant and Other Seats

    310. The chair of the Priest Celebrant must signify his function of presiding over the gathering and of directing the prayer. Thus the more suitable place for the chair is facing the people at the head of the sanctuary, unless the design of the building or other features prevent this: as, for example, if on account of too great a distance, communication between the Priest and the congregation would be difficult, or if the tabernacle were to be positioned in the center behind the altar. In any case, any appearance of a throne is to be avoided.[118] It is appropriate that before being put into liturgical use, the chair be blessed according to the rite described in the Roman Ritual.[119]

    Likewise, seats should be arranged in the sanctuary for concelebrating Priests as well as for Priests who are present at the celebration in choir dress but without concelebrating.

    The seat for the Deacon should be placed near that of the celebrant. For the other ministers seats should be arranged so that they are clearly distinguishable from seats for the clergy and so that the ministers are easily able to carry out the function entrusted to them.[120]

    III. The Arrangement of the Church

    The Places for the Faithful

    311. Places for the faithful should be arranged with appropriate care so that they are able to participate in the sacred celebrations, duly following them with their eyes and their attention. It is desirable that benches or seating usually should be provided for their use. However, the custom of reserving seats for private persons is to be reprobated.[121] Moreover, benches or seating should be so arranged, especially in newly built churches, that the faithful can easily take up the bodily postures required for the different parts of the celebration and can have easy access for the reception of Holy Communion.

    Care should be taken to ensure that the faithful be able not only to see the Priest, the Deacon, and the readers but also, with the aid of modern technical means, to hear them without difficulty.

    The Place for the Schola Cantorum and the Musical Instruments

    312. The schola cantorum (choir) should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function. The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass in a convenient manner.[122]

    313. The organ and other lawfully approved musical instruments should be placed in a suitable place so that they can sustain the singing of both the choir and the people and be heard with ease by everybody if they are played alone. It is appropriate that before being put into liturgical use, the organ be blessed according to the rite described in the Roman Ritual.[123]

    In Advent the use of the organ and other musical instruments should be marked by a moderation suited to the character of this time of year, without expressing in anticipation the full joy of the Nativity of the Lord.

    In Lent the playing of the organ and musical instruments is allowed only in order to support the singing. Exceptions, however, are Laetare Sunday (Fourth Sunday of Lent), Solemnities, and Feasts.

    The Place for the Reservation of the Most Holy Eucharist

    314. In accordance with the structure of each church and legitimate local customs, the Most Blessed Sacrament should be reserved in a tabernacle in a part of the church that is truly noble, prominent, conspicuous, worthily decorated, and suitable for prayer.[124]

    The tabernacle should usually be the only one, be irremovable, be made of solid and inviolable material that is not transparent, and be locked in such a way that the danger of profanation is prevented to the greatest extent possible.[125] Moreover, it is appropriate that before it is put into liturgical use, the tabernacle be blessed according to the rite described in the Roman Ritual.[126]

    315. It is more appropriate as a sign that on an altar on which Mass is celebrated there not be a tabernacle in which the Most Holy Eucharist is reserved.[127]

    Consequently, it is preferable that the tabernacle be located, according to the judgment of the Diocesan Bishop:

    a) either in the sanctuary, apart from the altar of celebration, in a appropriate form and place, not excluding its being positioned on an old altar no longer used for celebration (cf. no. 303);

    b) or even in some chapel suitable for the private adoration and prayer of the faithful[128] and organically connected to the church and readily noticeable by the Christian faithful.

    316. In accordance with traditional custom, near the tabernacle a special lamp, fueled by oil or wax, should shine permanently to indicate the presence of Christ and honor it.[129]

    317. In no way should any of the other things be forgotten which are prescribed by law concerning the reservation of the Most Holy Eucharist.[130]

    Sacred Images

    318. In the earthly Liturgy, the Church participates, by a foretaste, in that heavenly Liturgy which is celebrated in the holy city of Jerusalem, toward which she journeys as a pilgrim, and where Christ is seated at the right hand of God; and by venerating the memory of the Saints, she hopes one day to have some share and fellowship with them.[131]

    Thus, in sacred buildings images of the Lord, of the Blessed Virgin Mary, and of the Saints, in accordance with most ancient tradition of the Church, should be displayed for veneration by the faithful[132] and should be so arranged so as to lead the faithful toward the mysteries of faith celebrated there. Care should, therefore, be taken that their number not be increased indiscriminately, and moreover that they be arranged in proper order so as not to draw the attention of the faithful to themselves and away from the celebration itself.[133] There should usually be only one image of any given Saint. Generally speaking, in the ornamentation and arrangement of a church, as far as images are concerned, provision should be made for the devotion of the entire community as well as for the beauty and dignity of the images.

     

    Footnotes

    [107] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nos. 122-124; Decree on the Ministry and Life of Priests, Presbyterorum ordinis, no. 5; Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 90: Acta Apostolicae Sedis 56 (1964), p. 897; Instruction, Eucharisticum mysterium, May 25, 1967, no. 24: Acta Apostolicae Sedis 59 (1967), p. 554; Code of Canon Law, can. 932 §1.

    [108] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 123.

    [109] Cf. Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967, no. 24: Acta Apostolicae Sedis 59 (1967), p. 554.

    [110] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nos. 123, 129; Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 13c: Acta Apostolicae Sedis 56 (1964), p. 880.

    [111] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 123.

    [112] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 126; Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 91: Acta Apostolicae Sedis 56 (1964), p. 898.

    [113] Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, nos. 97-98: Acta Apostolicae Sedis 56 (1964), p. 899.

    [114]Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964,
    no. 91: Acta Apostolicae Sedis 56 (1964), p. 898.

    [115]Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964,
    no. 91: Acta Apostolicae Sedis 56 (1964), p. 898.

    [116] Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 92: Acta Apostolicae Sedis 56 (1964), p. 899.

    [117]Cf. Rituale Romanum, De Benedictionibus, editio typica, 1984, Ordo benedictionis occasione data auspicandi novum ambonem, nos. 900-918.

    [118] Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 92: Acta Apostolicae Sedis 56 (1964), p. 898.

    [119]Cf. Rituale Romanum, De Benedictionibus, editio typica, 1984, Ordo benedictionis occasione data auspicandi novam cathedram seu sedem praesidentiae, nos. 880-899.

    [120] Cf. Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 92: Acta Apostolicae Sedis 56 (1964), p. 898.

    [121] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 32.

    [122] Cf. Sacred Congregation of Rites, Instruction, Musicam sacram, March 5, 1967, no. 23: Acta Apostolicae Sedis 59 (1967), p. 307.

    [123]Cf. Rituale Romanum, De Benedictionibus, editio typica, 1984, Ordo benedictionis organi, nos. 1052-1067.

    [124] Cf. Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967, no. 54: Acta Apostolicae Sedis 59 (1967), p. 568; cf. also Instruction, Inter Oecumenici, September 26, 1964, no. 95: Acta Apostolicae Sedis 56 (1964), p. 898.

    [125] Cf. Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967. no. 52: Acta Apostolicae Sedis 59 (1967), p. 568; Sacred Congregation of Rites, Instruction, Inter Oecumenici, September 26, 1964, no. 95: Acta Apostolicae Sedis 56 (1964), p. 898; Sacred Congregation for the Sacraments, Instruction, Nullo umquam tempore, May 28, 1938, no. 4: Acta Apostolicae Sedis 30 (1938), pp. 199-200; Rituale Romanum, De sacra Communione et de cultu mysterii eucharistici extra Missam, editio typica, 1973, nos. 10-11; Code of Canon Law, can. 938 §3

    [126]Cf. Rituale Romanum, De Benedictionibus, editio typica, 1984, Ordo benedictionis occasione data auspicandi novum tabernaculum eucharisticum, nos. 919-929.

    [127] Cf. Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967, no. 55: Acta Apostolicae Sedis 59 (1967), p. 569.

    [128] Cf. Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967, no. 53: Acta Apostolicae Sedis 59 (1967), p. 568; Rituale Romanum, De sacra Communione et de cultu mysterii eucharistici extra Missam, editio typica, 1973, no. 9; Code of Canon Law, can. 938 §2; John Paul II, Apostolic Letter, Dominicae Cenae, February 24, 1980, no. 3: Acta Apostolicae Sedis (1980), pp. 117-119.

    [129] Cf. Code of Canon Law, can. 940; Sacred Congregation of Rites, Instruction, Eucharisticum mysterium, May 25, 1967, no. 57: Acta Apostolicae Sedis 59 (1967), p. 569; Rituale Romanum, De sacra Communione et de cultu mysterii eucharistici extra Missam, editio typica, 1973, no. 11.

    [130] Cf. particularly in Sacred Congregation for the Sacraments, Instruction, Nullo umquam tempore, May 28, 1938: Acta Apostolicae Sedis 30 (1938), pp. 198-207; Code of Canon Law, cc. 934-944.

    [131] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 8.

    [132]Cf. Pontificale Romanum, Ordo Dedicationis ecclesiae et altaris, editio typica, 1977, chapter IV, no. 10; Rituale Romanum, De Benedictionibus, editio typica, 1984, Ordo ad benedicendas imagines quae fidelium venerationi publicae exhibentur, nos. 984-1031.

    [133] Cf. Second Ecumenical Council of the Vatican, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 125.

     



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