And More on Media at Homilies
ROME, SEPT. 18, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: Could you clarify why three cloths are used on the altar? We have a discussion ongoing in our parish where there are two schools of thought: Either this has a symbolic reference to the Trinity or, alternatively, has a symbolism linked to the shroud cloths of Christ. — A.F., Sheffield, England
A: The question of cloths on the altar is dealt with in the General Instruction of the Roman Missal, No. 304, which states:
“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 on an altar where this memorial is celebrated, there should be at least one white cloth, its shape, size, and decoration in keeping with the altar’s design. 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.”
Therefore, only one white cloth is obligatory in the present rite unlike the extraordinary form of the Roman rite (the Missal of John XXIII) which specifies three cloths, one of which covers the entire altar table and hangs down the sides almost to the floor. The other two cover at least the table or the stone containing the sacred relic.
The attribution of possible symbolic references for these cloths is not uniform and their history is often entangled. Sometimes in liturgy an object is first used for one reason, for example, covering a sacred object with a cloth as a sign of respect and care.
This was a fairly common practice in the ancient world and is not exclusive to Christianity or even to the specifically religious sphere. It was sometimes applied to civil objects such as symbols of authority or formal copies of imperial decrees.
During the Middle Ages many well-established liturgical customs were interpreted allegorically as bearing on some doctrinal aspect or representing some moment of the Redemption.
In this way some authors interpreted objects such as the altar cloths as representing the Lord’s shroud, others as the Trinity. Finally, the allegorical interpretation was sometimes reinforced by being incorporated into the design and decoration of the object itself.
The Church itself has usually refrained from granting official sanction to these allegorical interpretations. In some cases more than one interpretation might be legitimate and even useful for illustrating some particular doctrinal point. In other cases excessive use of allegory can even lead us to miss the main theological point, for example, in explaining the essentially sacrificial nature of the Mass.
Another cloth which may be used on the altar is the antependium, or frontal, which hangs down in front of the altar, usually reaching the ground.
In the Western tradition, it is white or some similar color although in some countries it follows the seasonal liturgical color. It may be adorned or embroidered according to local custom and culture. An antependium enhances the dignity of the altar and helps to clearly define the liturgical season.
Other practical cloths may also be placed on the altar such as an under-cloth and a dust cover which is placed over the altar cloth when not in use so as to keep it clean at all times.
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Follow-up: Slide Shows at Homilies
In response to our piece on slide shows during homilies (Sept. 4) a reader from Evansville, Indiana, mentioned a case which went beyond a presentation: “Once, our parish priest replaced the homily with a film. As you noted that images may remind people of television, this action by our priest reminded me of a movie theater. It was as if I were watching a movie that did not interest me. While the lights in the church were dimmed, I am sure others felt the same way and some of them may have even taken a short nap in the darkness.”
While the homily may not be the place for the use of such media as DVD’s and presentations, they can be most useful evangelization tools in other contexts such as catechesis and the continual Christian formation of adults. As another reader pointed out, such modern means are “easy to use, pleasant to view, and draw wonderfully focused lessons and applications. They are often prepared by religious sisters and are the fruit of a lifetime of professional communication in the classroom.”
If truly useful, it is even possible to use such means in the church, as it is not always possible or practical to convoke the people at other times or venues. For example, with adequate foresight the pastor could invite the faithful to remain a few minutes after Mass to view a video or presentation on some topic of pastoral or spiritual concern.