Gestures at the Altar

When I’m standing up there at the altar, I sometimes wish I could take a time-out and explain what I am doing or why I am doing it, because so much of what we do has long forgotten origins.

One example would be kissing or “reverencing” the altar. I’m kissing the “altar,” which has crosses cut into its corners and a silver dollar sized circle that covers a few bone splinters taken from the catacombs of Rome, a reminder of our ancient roots and the blood of the martyrs.

The washing of the hands is now just a symbolic gesture, but back in the Middle Ages after people had brought up the gifts — which in addition to the bread and wine may have included eggs, potatoes, fruit and vegetables, and perhaps a chicken or two for the priest — the priest’s hands were pretty dirty and needed to be cleaned before continuing.

Then there are the three elevations of the bread and the chalice, each one higher than the one before. The first elevation takes place during the offertory when we thank God for the gifts of bread and wine. The next elevation takes place when we say “the words of institution,” – “This is my body, This is my blood.” The third, and highest elevation concludes the Eucharistic prayer or “Canon” and is immediately followed by the Lord’s Prayer, which is the beginning of the Communion rite.

And let’s not forget the way I’m dressed up there on the altar. The white alb is essentially a simplified Roman toga. The chasuble, which became popular in the Middle Ages, is an overcoat that was probably nice to have in a drafty church. The stole is the most important vestment. Jewish rabbis wore — and still wear — stoles to show that they are presiding at the service. The early church adapted this item of clothing for its presiders very early on. Today it is often hidden under the chasuble, but many priests prefer wearing it as an “overlay,” that is, outside the chasuble, because of its symbolic importance.

And now you know.

Fr. Chester