Hubbry Logo
Altar stoneAltar stoneMain
Open search
Altar stone
Community hub
Altar stone
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Altar stone
Altar stone
Altar stone
View on Wikipedia
from Wikipedia

An altar stone is a piece of natural stone containing relics in a cavity and intended to serve as the essential part of an altar for the celebration of Mass in the Catholic Church. Consecration by a bishop of the same rite was required.[1][when?] In the Byzantine Rite, the antimension, blessed and signed by the bishop, serves a similar function.

History

[edit]
An ancient altar stone at Jacobstow, Cornwall

In contrast to the Jewish practice of building altars of several stones,[note 1] the earliest Christian altars were of wood and shaped like ordinary house tables, a practice that continued until the Middle Ages. However, a preference for more durable materials led to church enactments in the West against wooden altars, but not in the East. The earliest stone altars were the tombs of martyrs, over which Mass was sometimes offered, either on a stone slab enclosing the tomb or on a structure placed above it. When the first custom-built Christian basilicas were built, the altar of the church was placed directly above the tomb of a martyr, as in the case of St. Peter's Basilica and the Basilica of Saint Paul Outside the Walls.[2]

Early 20th-century practice in the Latin Church

[edit]

Before the Second Vatican Council, Latin Church priests could lawfully celebrate Mass only on a properly consecrated altar. This consecration was carried out by a bishop, and involved specially blessed "Gregorian Water" (water to which wine, salt, and ashes are added),[3] anointings and ceremonies.

The First class relics of at least two saints, at least one of which had to be a martyr, were inserted in a cavity in the altar which was then sealed, a practice that was meant to recall the use of martyrs' tombs as places of Eucharistic celebration during the persecutions of the Church in the first through fourth centuries. Also in the cavity were sealed documents relating to the altar's consecration.

The tabletop of the altar, the "mensa", had to be of a single piece of natural stone (almost always marble). Its supports had to be attached to the mensa. If contact was later broken even only momentarily (for instance, if the top was lifted off for some reason), the altar lost its consecration. Every altar had to have a "title" or "titulus" in Latin. This could be The Holy Trinity or one of its Persons; a title or mystery of Christ's life (Christ the Good Shepherd; the Holy Cross); Mary in one of her titles (Mother of Christ; Our Lady of Good Counsel); or a canonized saint.

The main altar of a church had to have the same title as the church itself, for instance, there are many "side altars" in St. Patrick's Cathedral, New York, but the "high altar" in the center is dedicated to St. Patrick. This reflected the idea that the altar was the key element, and the church was built to house it, as opposed to the church being built and simply supplied with an altar as part of its furniture.

Obviously, these regulations would have made it impossible to celebrate Mass anywhere but inside of a Roman Catholic church. To provide for other circumstances—for chaplains of everything from military to Boy Scout units, for priests traveling alone, for missionaries, or for large outdoor celebrations of Mass on pilgrimages—portable altars, popularly called "altar stones," were used.

These were usually blocks of marble, often about 6 inches by 9 inches and an inch thick, consecrated as described above. A priest with a field kit could simply place this stone on any available surface (a tailgate, or a stump or log) to celebrate Mass, or it could be inserted in a flat frame built into the surface of a wooden altar. Many Roman Catholic schools had a full-sized, decoratively carved wooden altar (which, being wood, could not be consecrated) in their gym or auditorium that could be taken out and prepared for Mass, with an altar stone placed in the "mensa" space.

The privilege of using a portable altar was not automatically conferred on any priest. Cardinals and bishops normally had such rights under canon law, but other priests had to be given specific permission—this was, however, easily and widely obtained.

Present canonical rules for the Latin Church

[edit]

The 1983 Code of Canon Law dedicates a short chapter of five canons to altars for Mass.[4] It states:

It is desirable to have a fixed altar in every church, but a fixed or a movable altar in other places designated for sacred celebrations (Canon 1235 §2)

On the material to be used, it decrees:

Canon 1236 §1. According to the traditional practice of the Church, the table of a fixed altar is to be of stone, and indeed of a single natural stone. Nevertheless, another worthy and solid material can also be used in the judgment of the conference of bishops. The supports or base, however, can be made of any material.
§2. A movable altar can be constructed of any solid material suitable for liturgical use.

With regard to relics of saints, it says:

Canon 1237 §2. The ancient tradition of placing relics of martyrs or other saints under a fixed altar is to be preserved, according to the norms given in the liturgical books.

The norms in The Order of Dedication of a Church and an Altar are:

The tradition of the Roman Liturgy of placing relics of Martyrs or of other Saints under the altar is fittingly to be retained. Nevertheless, the following should be noted:
a) Relics for deposition should be of such a size that they can be recognized as parts of human bodies. Hence, enclosing excessively small relics of one or several Saints is to be avoided.
b) The greatest care must be taken to determine whether relics intended for deposition are authentic. It is better for an altar to be dedicated without relics than to have relics of doubtful authenticity deposited under it.
c) A reliquary must not be placed on the altar or in the table of the altar but under the table of the altar, in a manner suitable to the design of the altar.[5]

The Order of Dedication of a Church and an Altar also states:

[I]t is not permissible to place the relics of Saints in the base of a movable altar.[6]

See also

[edit]

Notes

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Altar stone

View on Grokipedia
from Grokipedia
An altar stone is a consecrated piece of natural stone, typically containing relics of saints or martyrs in a sealed cavity, that serves as the essential component of an altar for the celebration of in the Roman Catholic Church. It is usually a rectangular slab, often made of or other durable stone, with five crosses incised on its surface to signify consecration. Historically, altar stones developed from early Christian practices where was celebrated over the of martyrs, evolving into fixed stone altars by the to symbolize Christ's and the rock of faith. In modern liturgy, following the Second Vatican Council, altar stones remain required for fixed altars but are optional for portable ones, allowing greater flexibility in materials while preserving the tradition of relic inclusion. This element underscores the altar's role as the focal point of Eucharistic sacrifice, connecting contemporary worship to apostolic origins.

Definition and Purpose

Definition

An altar stone is a consecrated slab of natural stone, typically measuring approximately 12 to 14 inches square and about 1 inch thick, designed for insertion into the mensa, or top surface, of an . It traditionally served as a consecrated element for altars made of non-stone materials, ensuring compliance with historical consecration norms, particularly when the primary altar structure was made of materials other than natural stone. Historically, central to its construction was a small cavity known as the sepulchre, which contained relics of at least one or , placed during the consecration rite and sealed with wax or cement to preserve the relics and maintain the stone's integrity. This requirement aligned with the Church's ancient tradition of incorporating relics into altars, as affirmed in the Code of , which preserved the practice for fixed altars while extending its principle to movable ones through such stones. In contemporary , relics are placed beneath the altar table rather than within such stones (GIRM no. 302). Unlike a full fixed altar, which should be of stone and consecrated as a whole, an altar stone historically allowed for the consecration and use of non-stone surfaces, such as wood, in temporary or portable settings. It emerged historically within the Catholic tradition as a practical solution for missionary work and non-permanent liturgical environments, enabling the faithful to celebrate in diverse locations without a complete stone altar. This portability underscored its role in facilitating Eucharistic worship wherever needed. Following the Second Vatican Council, the use of altar stones has largely been supplanted, with liturgical norms emphasizing relics placed beneath the altar table.

Liturgical Role

In , the altar stone historically served to consecrate non-stone surfaces for , aligning with traditions now adapted in modern rites, by providing a duly consecrated portion containing relics of saints. This functional role ensured the sacramental integrity of the in line with historical norms, as the Code of Canon Law mandates that fixed altars be dedicated and fittingly incorporate relics beneath the table, while movable altars must be blessed or dedicated according to liturgical rites. The General Instruction of the further specifies that relics of martyrs or other saints, duly authenticated, are to be fittingly placed underneath the altar to preserve the ancient , thereby linking the Eucharistic sacrifice to the witness of the saints. Theologically, the altar stone embodies the , representing Christ's and the redemptive sacrifice that unites the Church's worship with the martyrdom of the apostles and early saints. This symbolism underscores the altar as a sign of Christ himself—the Living Stone—upon which the Eucharistic banquet is offered, fostering a profound connection between the and the . The inclusion of relics evokes the early Christian practice of celebrating over the tombs of martyrs in , symbolizing the and the continuity of the Church's through the blood of its witnesses. Historically, altar stones were embedded within the mensa of fixed altars in dedicated churches to fulfill consecration requirements, while portable versions supported in transient settings such as chapels, mission outposts, or even private home altars during times of . In current practice, fixed altars are dedicated as whole stone structures with relics placed beneath. This adaptability maintained the liturgical necessity of a relic-bearing consecrated surface wherever the was offered, ensuring the Church's worship remained rooted in amid varying circumstances.

Historical Development

Early Christian Origins

The origins of the altar stone in can be traced to Jewish sacrificial practices outlined in the , where altars were constructed from unhewn stones to maintain ritual purity and avoid human embellishment that could profane the . Exodus 20:25 explicitly instructs that such altars should not be built with cut stones, as wielding tools upon them would defile the offering, reflecting a theological emphasis on divine rather than human workmanship. , emerging from Jewish roots, adapted these principles by repurposing simple stone structures for Eucharistic celebrations, shifting from bloody sacrifices to the memorial of Christ's passion while retaining the symbolism of unaltered stone as a sign of humility and holiness. In the 2nd and 3rd centuries, amid Roman persecution, the Eucharist was often celebrated on the stone tombs of martyrs in the catacombs of Rome, establishing these gravesites as proto-altars due to the theological connection between martyrdom and Christ's sacrifice. This practice honored the martyrs' relics as witnesses to faith, with annual commemorations at their tombs including prayer, readings of martyrdom acts, and Communion, diverging from Jewish views of graves as unclean and instead viewing them as sites of intercession and communal worship. Pope Felix I (r. 269–274) formalized this by decreeing that Mass should be offered directly over martyrs' tombs, integrating relic veneration into liturgical life and influencing the shift from wooden tables in house churches to permanent stone surfaces. By the , like St. Augustine provided textual evidence for this evolving tradition, describing how burial near or in basilicas built over saints' graves—effectively under altars—invoked the martyrs' through increased prayers and supplications on behalf of the deceased. Augustine emphasized that such proximity to martyrs' memorials profited the by fostering communal remembrance and intercessory affection, underscoring the altar's role as a bridge between earthly and heavenly communion. Following Emperor Constantine's in 313, which legalized , the practice transitioned to more structured forms, with stone altars consecrated in newly built basilicas often positioned above martyrs' tombs to house relics. This period saw the standardization of stone slabs sealed with relics, marking the altar's consecration as a solemn rite that echoed Jewish temple dedications but centered on the , solidifying the altar stone's centrality in by the mid-4th century.

Medieval and Modern Evolution

During the medieval period, particularly from the 8th to 12th centuries, the use of altar stones underwent significant standardization within the Catholic Church, evolving from earlier wooden or improvised structures to more uniform stone constructions symbolizing permanence and sacredness. The consecration rite for altars, which included anointing the stone mensa and enclosing relics, became formalized around the 8th century, drawing on earlier Gallican traditions but adapted for Roman use. By the 9th century, stone altars were increasingly prescribed, as seen in the statutes of councils like that of Epaone (517), though full standardization accelerated in the Carolingian era with liturgical books such as the Gregorian Sacramentary emphasizing stone for its durability and association with Christ's tomb. This shift reflected the Church's growing institutional structure, where fixed stone altars in basilicas and monasteries incorporated relics to invoke martyrdom's witness, influencing the design of portable variants for emerging monastic and pilgrimage contexts. The in 1563 further codified these practices, mandating that all in churches be constructed of stone and consecrated with relics embedded in a cavity, to ensure uniformity and reverence amid challenges. This decree prohibited on non-consecrated surfaces and promoted the development of portable altar stones—small, relic-containing slabs—for use in temporary settings, such as chapels or during processions, thereby extending Tridentine reforms to less formal spaces. These portable stones, often or approximately 9 by 12 inches, became essential tools for maintaining liturgical integrity across diverse locales. In the , the expansion of in colonial territories and remote areas heightened the demand for portable altar stones, enabling traveling to celebrate without fixed infrastructure. Missionaries in regions like and relied on these consecrated slabs, which were lightweight yet durable, often containing relics of martyrs to evoke the early Church's catacomb practices. Standardized dimensions emerged around this time, typically 12 by 12 inches with five crosses engraved on the underside, facilitating easy integration into wooden or improvised tables and reflecting the Church's adaptive response to evangelization needs. The early 20th century saw continued emphasis on altar stones through the , which in Canon 1198 required that non-stone altars incorporate a consecrated altar stone with relics for valid celebration, reinforcing stone's symbolic role in and oratory settings. Post-Vatican II reforms in the 1960s and 1970s, culminating in the (Canons 1235–1242), simplified these requirements by permitting movable altars of various solid materials without mandatory relics or stones, prioritizing pastoral flexibility while retaining a preference for stone to signify Christ's eternal sacrifice. This shift reduced the prevalence of traditional altar stones but preserved their optional use in fixed altars. In the , particularly the , there has been a renewed emphasis on authenticity in altar designs, with some dioceses reviving traditional elements like engraved crosses and relic inclusion to connect with historical roots. This revival, evident in new church constructions and liturgical restorations, aligns with broader movements toward sacred that honors medieval and Tridentine forms without reinstating mandates. For instance, craftsmen produce custom portable stones for traditionalist communities, underscoring stone's enduring liturgical symbolism amid modern adaptations.

Materials and Construction

Stone Composition and Dimensions

The altar stone, required for portable altars and traditionally used in fixed altars made of non-stone materials in the , is traditionally constructed from natural stone to ensure durability and structural integrity. Preferred materials include hard varieties such as , , or , which are valued for their resistance to wear and ability to withstand repeated liturgical use without fracturing. Synthetic materials are generally avoided in favor of these natural options, as specified in canonical norms that emphasize solid, worthy substances for the altar's table. While other solid materials may be approved by local ordinaries in exceptional cases, natural stone remains the standard for consecrated altar stones. Following the Second Vatican Council, altar stones are primarily used for portable altars, while fixed altars are preferably made entirely of natural stone. Standard dimensions for altar stones vary by tradition and practical needs but typically measure approximately 12 to 14 inches (30 to 35 cm) square, with a thickness of about 0.75 to 1 inch (2 to 2.5 cm), allowing for secure insertion into larger surfaces. These proportions ensure the stone can support the necessary elements of the while remaining portable when required. Regional or historical variations may occur, but the size is kept modest to facilitate consecration and integration. Engraving practices on the altar stone often include incised symbols such as a central or five crosses representing key aspects of the , serving for identification and significance during consecration. These markings are typically carved into the upper surface before the stone is prepared for use. Altar stones are sourced from quarried natural deposits and meticulously polished to create a smooth, flush surface suitable for sealing into wooden or composite altar tops. This preparation process involves cutting the stone to precise specifications and ensuring a cavity for relics can be incorporated without compromising the slab's .

Relics and Sepulchre

The sepulchre in an stone is a small cavity typically carved into the underside or top surface of the stone, designed to securely house relics during consecration. For portable altar stones, this cavity is hewn directly into the solid natural stone, often near the front edge or center, and sealed with a tight-fitting stone cover engraved with crosses on both sides to ensure permanence and reverence. The interior is commonly lined or sealed with or to prevent displacement of the contents, maintaining the integrity of the enclosed relics. For modern fixed altars, relics are placed beneath rather than within the mensa (GIRM 302, as of the 2020 edition). Relics placed within the sepulchre consist of at least one small particle or portion from the body of a canonized , with a preference for martyrs to evoke the early Church's practice of celebrating over their , though relics from saints (non-martyrs) are also permitted. These relics must be authenticated to verify their origin, often through documentation from authorities, and are encased in a non-corroding such as one made of metal, crystal, or for protection. Placement of the relics follows precise protocols to align with liturgical orientation: the sepulchre is positioned so that the relics face toward the east or the , symbolizing the direction of prayer and divine presence, and the entire altar stone is covered with a linen corporal during to safeguard and honor the sacred contents beneath. This arrangement ensures the relics remain concealed yet integral to the altar's function, never exposed on the mensa surface reserved for the . Symbolically, the inclusion of relics in the sepulchre links the earthly altar to the , representing the and the martyrs' union with Christ's sacrifice, thereby transforming the altar stone into a focal point of and spiritual continuity across the Church's tradition. This practice underscores the altar as a place where the faithful participate in the eternal worship, drawing on the saints' witness to fortify the Eucharistic celebration.

Consecration Process

Rite for Fixed Altars

The rite for consecrating a fixed altar, which incorporates the altar stone as its mensa, is performed by a bishop or his delegate as part of the dedication ceremony, typically integrated with the dedication of the church building. The altar stone, constructed of natural stone, is prepared and fixed in place prior to the rite, with any relics of saints or martyrs placed in a sepulchre beneath it to signify the altar's connection to the heavenly liturgy. The ritual begins with the entrance procession, during which the Book of the Gospels is carried, followed by the sung by the assembly. After the litany, relics are deposited in the sepulchre if included, and the opening is sealed with to preserve their . The then anoints five crosses on the surface of the mensa with holy , invoking the to sanctify the altar as a of Christ the Anointed One; this anointing is accompanied by prayers that consecrate the space for the Eucharistic sacrifice. Incensation follows, with the burning around the altar to represent the ascent of Christ's sacrifice to , after which the altar is covered with and illuminated with candles signifying Christ as light to the nations. The rite concludes with a of dedication and the celebration of , during which the altar receives the , rendering it fully consecrated. The full ceremony typically lasts 1-2 hours, incorporating elements such as the procession for the proclamation of the Word, the deposition of relics, and traditional Gregorian chants like the and Gloria to enhance the solemnity. Unlike the simpler for portable altars, this elaborate rite emphasizes the altar's permanence and centrality in . Once consecrated, the fixed altar stone bears an indelible sacred character, prohibiting any profane use and designating it perpetually as the site of the Eucharistic banquet.

Requirements for Portable Altars

Portable altar stones, also known as altar stones, undergo a simplified consecration rite adapted for mobility, distinct from the more elaborate dedication required for fixed altars. This rite, outlined in the Roman Pontifical, can be performed by a delegated with permission from the , rather than exclusively by a . The process begins with the priest verifying the presence and integrity of relics sealed within the stone's sepulchre. The stone is then sprinkled with in a rite of aspersion, followed by with sacred at designated points, typically tracing crosses to sanctify it for liturgical use. Incensation may accompany these steps to honor the relics and invoke divine blessing. Designed for transport, portable altar stones emphasize lightweight construction using durable natural stone to facilitate easy carrying by during travel. When used for , the stone must be positioned on a stable, non-consecrated surface—such as a wooden table or corporal-covered stand—that provides a worthy and secure base, ensuring the eucharistic celebration's reverence without necessitating a permanent structure. This setup allows the stone to serve as the consecrated core of the altar, maintaining validity. To preserve their sacred character, portable altar stones require periodic inspection by authorized to confirm the relics' condition and the seal's intactness, as damage or exposure could invalidate the consecration per . If the stone suffers significant fracture or the sepulchre is compromised, it loses its dedication and must undergo reconsecration through the same rite to restore its liturgical function. These stones find primary application in settings demanding flexibility, such as field Masses for chaplains, hospital bedside celebrations, or temporary chapels during missions, where constructing a fixed is impractical. By embedding the essential consecrated elements—including relics—within a compact form, they ensure the validity of the in transient environments without compromising doctrinal requirements.

Canonical Regulations

In the Latin Church

In the , the governs the use of altar stones, stipulating in Canon 1236 that the table of a fixed altar should be made of stone—ideally a single natural stone—to honor the traditional practice, though other solid and suitable materials may be used for a just cause. Additionally, Canon 1237 §2 requires that relics of saints be placed under the altar table or in its sepulcher in accordance with liturgical norms, preserving the ancient custom. For altars not constructed of stone, such as wooden fixed altars or movable ones, an altar stone—a consecrated slab containing relics—may be embedded to fulfill these requirements when relics are incorporated. Post-Vatican II liturgical reforms, as outlined in the 1977 Ordo dedicationis ecclesiae et altaris (revised in 1989), render relics optional though encouraged, emphasizing their placement beneath table if used, to signify communion with the saints in Christ's sacrifice. Stone remains the preferred material for altars to evoke permanence and sacredness, but it is not mandatory for new constructions, allowing flexibility in materials while prioritizing liturgical suitability. Relics intended for altar stones must be authenticated to ensure genuineness, typically through certificates issued under the authority of the Dicastery for the Causes of Saints (formerly the Congregation for Divine Worship and the Discipline of the Sacraments), verifying they are fragments of saints' bodies or contact relics of unquestionable provenance. Altar stones themselves are dedicated or blessed according to the prescriptions in the Ordo dedicationis ecclesiae et altaris, involving anointing with chrism and incorporation during the rite. In exceptional cases, such as emergencies or temporary settings, unconsecrated stones or suitable tables may serve as altars if relics are present where possible, though full liturgical validity and liceity depend on adherence to essential form rather than consecration; the General Instruction of the permits such provisional arrangements to facilitate the .

In Eastern Churches

In the Eastern Catholic and Orthodox traditions, altar practices diverge from the Latin Church's emphasis on portable altar stones by prioritizing fixed stone altars consecrated with relics, often supplemented or substituted by liturgical cloths like the antimension in the . The antimension, a consecrated silk or cloth bearing an of Christ's entombment and containing sewn-in relics of saints, serves as a portable altar equivalent, allowing the to be celebrated on any suitable surface when a fixed is unavailable. While stone altar tablets with embedded relics are used in some Byzantine contexts, particularly for fixed installations, the antimension's relic integration fulfills the requirement for a consecrated surface without necessitating a separate stone slab. In Oriental Rites, such as the Coptic and Syriac, full stone altars predominate, typically cubic in form and constructed from natural stone to symbolize Christ's , with multiple relics of martyrs or saints placed beneath or within during consecration. Portable stones are uncommon but, when used, resemble Latin versions in embedding relics, though the tradition favors permanent wooden or stone structures over portability. For instance, in Coptic practice, relics are housed under the altar to invoke the saints' , aligning with ancient customs of protecting sacred remains in fixed sacred spaces. Similarly, Syriac altars, often built from layered stones at the church's eastern end, incorporate relics to emphasize endurance and , reflecting biblical motifs of foundational stones. The canonical foundation for these practices is outlined in the Code of Canons of the Eastern Churches (1990), where Canon 868 requires fixed altars to be of stone and consecrated, permitting portable altars only under specific conditions, while Canon 869 mandates the placement of relics—preferably of martyrs—in or under fixed altars during consecration to honor the saints' witness. These norms underscore a preference for wooden tabernacles or fixed installations over isolated portable stones, integrating relics directly into the altar's structure to maintain liturgical integrity.

References

  1. https://www.newadvent.org/cathen/01346a.htm
  2. https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=31756
  3. https://adoremus.org/2022/05/q-is-a-new-altar-supposed-to-have-an-altar-stone/
  4. https://www.usccb.org/prayer-and-worship/the-mass/general-instruction-of-the-roman-missal/girm-chapter-5
  5. http://archives-archtoronto.blogspot.com/2016/03/archiving-altar-stones.html
  6. https://catholickey.org/2018/09/14/this-is-the-house-of-the-lord-firmly-established/
  7. https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib4-cann1205-1243_en.html
  8. https://www.liturgyoffice.org.uk/Resources/Rites/RDCA.pdf
  9. https://www.liturgicalartsjournal.com/2021/11/the-history-and-forms-of-christian.html
  10. https://christianhistoryinstitute.org/magazine/article/how-early-church-viewed-martyrs
  11. https://www.ewtn.com/catholicism/library/altar-in-liturgy-11074
  12. https://www.newadvent.org/fathers/1316.htm
  13. https://www.newadvent.org/cathen/01362a.htm
  14. https://www.catholic.com/encyclopedia/altar-in-liturgy
  15. https://www.papalencyclicals.net/councils/trent/twenty-second-session.htm
  16. https://lib.cua.edu/wordpress/newsevents/7677/
  17. https://adoremus.org/2023/05/a-piece-of-history-a-guide-to-eternity-how-altar-relics-live-within-the-liturgy/
  18. https://cdn.restorethe54.com/media/pdf/1917-code-of-canon-law-english.pdf
  19. https://www.liturgicalartsjournal.com/2024/02/portable-altars-from-st-josephs.html
  20. https://www.newadvent.org/cathen/01348b.htm
  21. https://www.catholicculture.org/culture/library/view.cfm?recnum=2787
  22. https://www.liturgicalartsjournal.com/2020/08/the-liturgical-construction-of-altar.html
  23. https://acss.sspxusa.org/rubrics/general/The-Sanctuary-and-the-Altar.pdf
  24. https://aleteia.org/2020/01/29/why-are-saints-relics-placed-inside-altars/
  25. https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20030317_ordinamento-messale_en.html
  26. https://www.ewtn.com/catholicism/library/roman-ritual-part-2-11883
  27. https://www.vatican.va/roman_curia/congregations/csaints/documents/rc_con_csaints_doc_20171208_istruzione-reliquie_en.html
  28. https://www.ewtn.com/catholicism/library/use-of-an-antimension-in-the-latin-church-4792
  29. https://parma.org/news/the-antimension-a-sacred-cloth
  30. https://www.statopontificio.org/liturgia/antimension.html
  31. https://copticheritage.org/architecture-of-the-coptic-church/
  32. https://ml.coptic-treasures.com/chapter/007-the-church-house-of-god-fr_-tadros-yacoub-malaty-007/
  33. https://lonappan55.wordpress.com/my-books/
  34. https://orthocath.wordpress.com/wp-content/uploads/2010/01/1990_code_of_canons_of_the_eastern_churches.pdf
Add your contribution
Related Hubs
User Avatar
No comments yet.