Turn, Turn, Turn: The Celebrant At The Altar

It's understandable that those who haven't experienced ad orientem worship would ask, "Why is the priest's back to us when he is at the altar?" The simplest response might be to state that the priest is actually facing in the same direction as the people to worship Almighty God. This is the understanding in the Personal Ordinariates and among those who attend the older form of the Mass in Latin. The unified sense of direction reinforces a theological understanding of rightly ordered intention, that of directing our prayers to God in a way that acknowledges the priest as alter Christus without the temptation to make him, the celebrant, the chief actor in the Mass and thus the focus of attention. Jesus is the Chief Actor in the Mass, and through the actions of the priest wed to the action of the Holy Ghost, Jesus is made present. As circumstances of the past 50 years confirm, an unfortunate cult of personality has grown up around the priest-celebrant in many or most Ordinary Form parishes where versus populum (Mass facing the people) is the norm.

Ad orientem Eucharistic worship emphasizes the significance of direction in both a physical and spiritual sense, symbolizing the faithful's journey towards Christ.

Ad orientem worship refers to the practice of orienting the altar and the celebrant towards the East during the celebration of the Eucharist. This tradition has deep historical and theological roots within the Catholic Church.

Historical Significance. The custom of facing East during worship is ancient, with references found in early Christian literature. The Apostolic Constitutions, dating back to the third to fifth centuries, prescribe that churches should be built with their "heads" towards the East. This orientation symbolizes the resurrection and the second coming of Christ, who is often referred to as the "Sun of Justice" rising from the East (Mal. 3:20) 1,2.

Theological Meaning. The practice is not merely about the physical direction but embodies a spiritual journey. It signifies the community's pilgrimage towards the Kingdom of God, with the priest leading the faithful in prayer towards the Lord. This is articulated in the Synod of Bishops' document, which emphasizes that the celebrant is not turning his back on the people but guiding them in their orientation towards God 3.

Liturgical Context. In the early Church, the phrase "Conversi ad Dominum" (turn towards the Lord) was used to instruct the faithful to face East during the Eucharistic celebration. This act symbolizes a turning away from darkness towards the light of Christ 4. Pope Francis noted that this orientation is a significant symbol that has diminished in modern times, as contemporary society has become less attuned to such cosmic signs 5.

Preservation of Tradition. The practice of ad orientem worship is seen as a vital aspect of liturgical spirituality, particularly in Eastern Catholic Churches, where it is still commonly observed. The Congregation for the Eastern Churches has emphasized the importance of maintaining this tradition, which aligns with the Eastern liturgical spirituality 6.

References

1. Catholic Encyclopedia History of the Christian Altar
2. Catholic Encyclopedia Symbolism
3. The Eucharist: Source and Summit of the Life and Mission of the Church 53
4. 22 March 2008: Easter Vigil
5. General Audience of 2 August 2017
6. Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches 107

Those who are somewhat more vocal in their objections to the priest celebrating ad orientem are welcome to savour the beautiful affirmations, invitations, and exhortations that accompany the priest at his turning toward the people at various points in the Mass. The movements in the Mass, besides being practical, can communicate something of the mystery into which we are invited to enter and embrace. While it is possible to over think the significance of the movements, for example, of the altar servers, or even those of the celebrant, it is equally tempting to dismiss the power of movement, of gesture and timing to communicate realities beyond the practical. That mere bread and wine can be taken up by the Holy Spirit and be transformed into the very Body and Blood of Christ is a testament to the power and goodness of the Lord.

Sacraments are defined as efficacious signs of grace instituted by Christ and entrusted to the Church, through which divine life is dispensed to the faithful. They are celebrated through visible rites that signify and make present the graces specific to each sacrament. The sacraments bear fruit in those who receive them with the required dispositions, meaning that faith is essential for their effectiveness (CCC 1131; CCC 1127)

The term ex opere operato refers to the principle that the efficacy of the sacraments is derived from the very act of their celebration, rather than from the personal holiness of the minister or the recipient. This means that when a sacrament is performed according to the intention of the Church, it conveys the grace it signifies, independent of the individual circumstances surrounding its administration (CCC 1128; Compendium of the CCC 229). While ex opere operato guarantees the grace of the sacrament when properly administered, ex opere operantis acknowledges the necessary cooperation of the human element in the sacramental economy.

There are seven sacraments recognized by the Catholic Church: Baptism, Confirmation, Holy Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. Each sacrament serves a unique purpose in the life of the Church and the individual believer, contributing to the sanctification of the faithful, the building up of the Body of Christ, and the worship of God.

Sacramentals are sacred signs instituted by the Church to sanctify various aspects of life. They include blessings, prayers, and other signs, such as the sign of the cross and holy water. These elements serve to prepare individuals to receive grace and to dispose them to cooperate with it, although they do not confer grace in the same manner as the sacraments do. The Church's intercession plays a crucial role in the efficacy of sacramentals, which are designed to signify spiritual effects and to render occasions in life holy.

See also:

• https://fssp.com/sacraments-and-sacramentals/#:~:text=Sacramentals%2C%20like%20the%20Sacraments%2C%20are,the%20Church%2C%20not%20by%20Christ.

and

• https://www.ctkspencer.net/parish-blog/what-is-the-difference-between-sacraments-and-sacramentals

Turns

The Collect or Opening Prayer is directed to God, so the priest faces liturgical East, i.e., symbolically toward the Lord.

But isn't the Lord all around us and in us?

Yes. Without an authentic physical orientation coupled with an orthodox theological orientation, however, our prayers can very easily become self centred, and we end up substituting other gods for the God of revelation.

All authentic liturgical prayer is directed to God, so the priest turns toward God, which means turning away from any distractions, when he prays on our behalf.

Catholic altars were for centuries placed in the apse, in the a sanctuary with a curved wall, at the east end of the church building.

But not all churches are built with the apse at the eastern end of the building.

Many churches are built with the apse facing east, symbolizing the resurrection and the coming of Christ, often referred to as the "Sun of Justice." This orientation invites the faithful to look towards the light of Christ, reinforcing the theme of hope and salvation 

The altar is placed in the apse. The altar crucifix symbolizes Christ himself, the sacrifice of the Cross, and the hope of redemption, and serves as a focal point in the liturgical life of the Church.

The Homily. The priest faces the people because he is speaking to the people.

The Creed. It is appropriate to turn eastward when saying the Creed, "towards the light of Christ," Whose truth illuminates our minds to receive the saving Gospel. The Creed, or Symbol, is not merely a rehearsal of beliefs. It is a prayer that immerses us in the living drama of the eternal religion established by Jesus, the saving Gospel that is the fulfillment of the hope of Israel. We confess our acceptance of God's revelation when we profess the Creed.

The Penitential Rite. In the Ordinariate, the Penitential Rite occurs after the Prayers of the Faithful. The priest or deacon calls us to repentance, to right orientation, to place ourselves in humble submission before the living God, to seek God's mercy.

Facing the People, the Deacon or Priest says: Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: draw near with faith, and make your humble confession to Almighty God, meekly kneeling upon your knees. 

And so together we pray:

ALMIGHTY God, Father of our Lord Jesus Christ, maker of all things, judge of all men: We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against thy divine majesty, provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us, the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; for thy Son our Lord Jesus Christ’s sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy Name; through Jesus Christ our Lord. Amen.

Having placed ourselves at the feet of the Lord, the priest echoes our request for mercy.

May Almighty God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him, have mercy on us, pardon and deliver us from all our sins, confirm and strengthen us in all goodness, and bring us to everlasting life; through Jesus Christ our Lord. Amen.

Then, again, turning toward us, the priest or deacon offers a most beautiful series of biblical passages that reach out into the congregation - the very hands of God rest upon our hearts to reassure, to comfort, and to quell any fears we may harbour in the wake of our appeal. Perfect love casts out all fear (1 John 4:18). The Comfortable Words embody that perfect love born of God.

The priest or deacon: Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St Matthew 11:28 

God so loved the world, that he gave his Only Begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St John 3:16

Hear also what Saint Paul saith: This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. 1 Timothy 1:15

Hear also what Saint John saith: If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins (and not for ours only, but for the sins of the whole world). 1 John 2:1-2

The Offertory. The gifts which represent our self offering are brought forward to be offered at the hands of the priest to Jesus the High Priest, so that we may united to Jesus by Jesus. The priest faces the altar of sacrifice, toward the altar cross which signifies Calvary, and so begins the Canon of the Mass, the Eucharistic Prayer.

Our sacrifice of praise, the gifts of bread and wine, are transformed by the Holy Spirit into the Body, Blood, Soul and Divinity of Jesus Christ. Our eyes are fixed on the Lord.

At the wedding feast at Cana (St John 2:1-12), Jesus - beckoned by His mother - worked his first miracle by changing water into wine. The Lord Who made heaven and earth, who can change water into wine, can and does turn the bread and wine into His own Body and Blood.

When the priest elevates the Body and Blood, we do not see the priest's face. We see the Host and the chalice containing the Precious Blood. Unless the priest is fully focussed on the action, it is too easy to have a staring contest between priest and people across the altar.

When the priest holding the Precious Body turns to face the congregation and says the Ecce Agnus Dei - Behold the Lamb of God - the priest is holding up for our adoration the Lord of heaven and earth so that we may wholeheartedly embrace Him.

Pope Benedict XVI reminds us that

(t)he Latin word for adoration is ad-oratio - mouth to mouth contact, a kiss, an embrace, and hence, ultimately love. Submission becomes union, because he to whom we submit is Love. In this way submission acquires a meaning, because it does not impose anything on us from the outside, but liberates us deep within.

https://www.vatican.va/content/benedict-xvi/en/homilies/2005/documents/hf_ben-xvi_hom_20050821_20th-world-youth-day.html

The Post-communion Collect is a prayer to God, so the priest again faces liturgical East.

Whenever the priest calls us to prayer, he turns toward the congregation to invite all to join their hearts and minds together and reach out to God Who is reaching out to us all. During an act of prayer, it is right and just for the priest to turn toward the Lord.

Now what is true for Divine Worship is also true for the Ordinary Form Mass. The Ordinary Form liturgy can be celebrated with dignity. Ad orientem worship helps tamp down the tendency to turn the Mass into a cult of personality, which happens all too often when the celebrant is facing the people.

Allergic reactions to ad orientem worship aside, worshippers gain a much needed perspective on humility and holiness when the sanctuary becomes anonymous. Which is to say, the priest is not the centre of attention. Rather, the priest, as alter christus, because he acts in the Name of Jesus, because he acts in persona Christi, is an instrument of the Lord by virtue of his ordination.