Chapter II: Of the Altar

The First Builders of Altars--The Difference between Altare and Ara--Various Significations of Various Kinds of Altars--The Ark of the Testimony--It is preserved in the Lateran Church--What a Man needeth that he may be the Temple of God--What the Table Signifieth--Of the Candlestick--Of the Ark--Of the Altar--Of the Altar Cloths--Of Steps to the Altar.

I. The altar hath a place in the church on three accounts, as shall be said in speaking of its dedication. We are to know that Noe [Footnote 195] first, then Isaac [Footnote 196] and Abraham [Footnote 197] and Jacob made, as we read, altars: which is only to be understood of stones set upright, on which they offered and slew the victims and burnt them with fire laid beneath them. Also Moses made an altar [Footnote 198] of shittim wood: and the same was made as an altar of incense, and covered with pure gold: as we read in the xxvth chapter of Exodus, where also the form of the altar is described. From these of the ancient fathers, the altars of the moderns have their origin, being erected with four horns at the corners. Of which some are of one stone, and some are put together of many.

[Footnote 195: Gen. viii, 20.]

[Footnote 196: Gen. xxvi, 25. xxxiii, 20.]

[Footnote 197: Gen. xiii, 18.]

[Footnote 198: Exodus xxvii, i.]

2. And sometimes the words altare and ara are used in the same sense. Yet is there a difference. For _altare_, derived from _alta res_, or _alta ara_, is that on which {34} the priests burnt incense. But _ara_, which is derived from _area_, or from _ardeo_, is that on which sacrifices were burnt. [Footnote 199]

[Footnote 199: The true ecclesiastical distinction between _altare_
and _ara_ is that the former means the altar of the true God, and is
therefore alone used in the Vulgate, answering to the Greek [Greek
text], as opposed to ara ([Greek text]), an altar with an image
above it. See _Mede_. Folio 386. ]

3. And note, that many kinds of altars are found in Scripture: as a higher, a lower, an inner, an outer; of which each hath both a plain and a symbolical signification. The higher altar is God the Trinity: of which it is written, 'Thou shalt not go up by steps to my altar.' [Footnote 200] And it also signifieth the Church Triumphant: of which it is said, 'Then shall they offer bullocks upon mine altar.' [Footnote 201] But the lower altar is the Church Militant, of which it is said, 'If thou wilt make an altar of stone, thou shalt not make it of hewn stone.' [Footnote 202] Also it is the table of the temple. Of which he saith, 'Appoint a solemn day for your assembly even unto the horns of the altar.' [Footnote 203] And in the Third of Kings, it is said that Solomon made a golden altar. [Footnote 204 ] But the interior altar is a clean heart, as shall be said below. It is also a type of faith in the incarnation, of which in Exodus, 'An altar of earth ye shall make Me.' [Footnote 205] And an interior altar is the altar of the cross. This is the altar on which they offered the evening sacrifice. Whence in the Canon of the Mass it is said, _Jube hoc in sublime Altare Tuum perferri_. [Footnote 206] Moreover the external altar representeth the sacraments of the Church: of which it is said, 'Even thine altars, O Lord of hosts, my King, and my God.' [Footnote 207] Again, the altar is our mortification in our heart, in which carnal motions are consumed by the fervour of the Holy Spirit.

[Footnote 200: Exodus XX, 26.]

[Footnote 201: Psalm li (_Miserere mei_), 19.]

[Footnote 202: Exodus XX, 25.]

[Footnote 203: Psalm cxviii (_Confitemini_), 27.]

[Footnote 204: III Kings vi. 22.]

[Footnote 205: Exodus xx 26.]

[Footnote 206: This prayer, which immediately precedes the
Commemoration of the Dead, runs thus: Supplices Te rogamus,
omnipotens Deus, jube hoc perferri per manus Sancti Angeli Tui, in
conspectu Divinae Majestatis Tuae: ut quotquot ex hac Altaris
participatione sacrosanctum Filii Tui Corpus et Sanguinem
sumpserimus, omni benedictione caelesti et gratia repleamur. Per.]

[Footnote 207: Psalm lxxxiv (_Quam dilecta_), 4.]

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4. Secondly, it also signifieth the Spiritual Church: and its four horns teach how she hath been extended into the four quarters of the world. Thirdly, it signifieth Christ, without whom no gift is offered acceptable to the Father. Whence also the Church addresseth her prayers to the Father through Christ alone. Fourthly, it signifieth the body of Christ, as shall be explained in the fifth book. Fifthly, it signifieth the table at which Christ did feast with His disciples.

5. It is written in Exodus, that in the Ark of the Testament or of the Testimony the witness was laid up: [Footnote 208] that is, the tables on which the law was written: and it is said that the _Testimony_ was there laid up, because it was a bearing witness that the law imprinted on our hearts by nature God had reimprinted by writing. Also, there was laid up the golden pot full of manna, for a testimony that He had given the children of Israel bread from heaven. And the rod of Aaron, for a testimony that all power is from God. And the second tables of the law, in testimony of the covenant in which they had said, 'All that the Lord hath spoken we will do.' [Footnote 209] And on these accounts it is called the Ark of the Testimony or Testament; and also the tabernacle of the testimony thence deriveth its title. But over the ark was made a mercy seat: of which we shall speak in the proeme of the fourth book. In imitation whereof some churches have over the altar an ark or tabernacle, in which the body of the Lord and relics are preserved. The Lord also commanded that a candlestick should be made of beaten pure gold. It is written in the third book of Kings, that in the Ark of the Covenant was nothing else than the two tables of stone which Moses put therein in Horeb: when the Lord made a covenant with the children of Israel in the day that they came out of the land of Egypt.

[Footnote 208: Exodus xxv, 16.]

[Footnote 209: Exodus xix, 8.]

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6. And note that in the time of S. Silvester, Pope, [Footnote 210] Constantine the Emperor built the Lateran church, in which he placed the Ark of the Testament, which the Emperor Titus had brought from Jerusalem, and the golden candlestick with his seven branches. In which ark are these things: the rings and the staves of gold: the tables of the testimony: the rod of Aaron: manna: barley loaves: the golden pot: the seamless garment: the reed: a garment of S. John Baptist, and the scissors with which the hair of S. John the Evangelist was shorn.

[Footnote 210: It is very remarkable that no notice whatever is
taken of these relics by Ciampini in his very minute description of
the Lateran Basilica: although in his account both of this, and of
all the other Basilican churches built by Constantine, he copies
_verbatim_ the list of the donations of the Emperor which is given
in the life of Pope S. Sylvester, compiled by an unknown librarian
of the Vatican. It is clear that either Durandus was misinformed, or
that the present passage is corrupt. Again, it is not likely that
the vest of S. John Baptist, or the scissors of S. John Evangelist
would have been kept in the ark besides its proper contents. Yet
Durandus had obviously some facts to go upon, since the Lateran
Church, having been originally dedicated to the Saviour, was now
under the Invocation of the two SS. John; and the sufferings of both
these saints were depicted in a very ancient mosaic, those of the
Evangelist having over them the following inscription, which we give
as describing a Confession of this _Martyr in will_, now little
known.

Martyrii calicem bibit hic Athleta Johannes
Principium Verbi cernere qui meruit.
Verberat hunc fuste Proconsul, _forfice tondet_,
Quem fervens oleum laedere non valuit.
Conditus hic oleum, dolium, cruor, atque capilli,
Quae consecrantur libera Roma tibi.

To return, we may be satisfied that these Jewish memorials did not
exist, since Ciampini, while composing his account, consulted the
former writers upon the Lateran Basilica; viz. the poet Prudentius,
an unedited MS. of Panvinius, Severanus De Septem Urbis Ecclesiis,
and the work of Caesar Cardinal Rasponus.]

7. Man, if he hath an altar, a table, a candlestick, and an ark, he is the temple of God. He must have an altar, whereon rightly to offer and rightly to distribute. The altar is our heart, on which we ought to offer. {37} Whence the Lord commandeth in Exodus: 'Thou shalt offer burnt offerings on mine altar.' [Footnote 211] Since from the heart words, set on fire of charity, ought to proceed. _Holocaust_ is derived from _holos, whole_, and _cauma, a burning:_ therein signifying a thing wholly burnt. On this altar we must rightly offer, and we must rightly divide. We offer rightly when we bring any good thought to perfection. But we do not rightly divide if we do it not discreetly. For a man often thinketh to do good, and doeth ill: and sometimes with one hand he doeth good and with the other ill; and thus himself buildeth, and himself knocketh down. But we then rightly divide when the good which we do we attribute, not to ourselves, but to God alone.

[Footnote 211: Exodus ix, 2.]

8. It behoveth also man to have a table, whence he may take the bread of the Word of God. By the table we understand Holy Scripture, concerning which the Psalm, 'Thou preparest a table before me in the presence of mine enemies.' [Footnote 212] That is, Thou hast given me Scripture against the temptations of the devil. This table then we must have, that is, must lay up in our minds, that thence we may take the Word of God. Of the deficiency of this bread saith Jeremiah: 'The little ones sought bread, and there was none to break it unto them. [Footnote 213] It behoveth man likewise to have a candlestick, that he may shine with good works.

[Footnote 212: Psalm xxiii (_Dominus regit me_), 5.]

[Footnote 213: Jeremiah xvi, 7.]

9. A candlestick that giveth light without is a good work, which by its good example inflameth others. Of which it is said, 'No man lighteth a candle and putteth it under a bushel, but in a candlestick.' [Footnote 214] This candle, according to the Word of the Lord, is a good intention: of which He saith Himself: 'Thine eye is a light.' [Footnote 215] But the eye is the intention. {38} Therefore we ought not to put the candle under a bushel, but in a candlestick. Because, if we have a good intention, we ought not to hide it: but to manifest our good deeds to others, for a light and an example.

[Footnote 214: S. Matthew v, 15.]

[Footnote 215: S. Matthew vi, 22.]

10. Man must also have an ark. Now _area_ is derived from _arcendo_: discipline, therefore, and regular life may be called the ark; by which crimes are driven away (_arcentur_) from us. Now in the ark were the rod, the tables, and the manna: because in the regular life there must be the rod of correction, that the flesh may be chastised; and the table of love, that God may be loved. For in the tables of the law were written the commands which pertain to the love of God. Therein must also be the manna of divine sweetness: that we may 'taste and see how gracious the Lord is: for it is good to have to do with Him.' [Footnote 216] According to that proverb of the prudent woman, 'She tasted and saw that it was good.' [Footnote 217] Therefore, that we may be the temple of God, let us have in ourselves an altar of oblation, lest we appear empty in His presence, according to that saying, 'Thou shalt not appear empty before the presence of thy God': [Footnote 218] let us have a table for refection lest we faint, through hunger, in the way: as saith the Evangelist, 'If I send them away empty, they will faint in the way,' [Footnote 219] a candlestick by good works that we be not idle, as he saith in Ecclesiasticus, 'Idleness hath taught much mischief,' [Footnote 220] let us have an ark, that we be not as sons of Belial, that is, undisciplined, and without the yoke: for discipline is necessary, as the Psalmist teacheth, saying, 'Be instructed, lest He be angry.' [Footnote 221] Concerning which, and other ornaments, we shall speak in the following chapter.

[Footnote 216: Psalm xxxiv (_Benedicam Dominum_), 8.]

[Footnote 217: Prov. xxxi, 18. Marg. reading.]

[Footnote 218: Exodus xxiii, 15.]

[Footnote 219: S. Mark viii, 3.]

[Footnote 220: Ecclesiasticus xxii, 2.]

[Footnote 221: Psalm ii (_Quare fremuerunt_), 12.]

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11. He buildeth this altar who adorneth his heart with true humility and other virtues. Whence Gregory: He who gathereth together virtues without humility, is as he who scattereth dust to the wind. For by the altar he understandeth our heart, as it shall be said when we treat of the dedication of the altar: it is in the middle of the body, as the altar is in the middle of the church. [Footnote 222]

[Footnote 222: Lev. vi, 9.]

12. Concerning which altar the Lord commandeth in Leviticus: 'The fire shall always be burning upon Mine altar.' [Footnote 223] The fire is charity. The altar is a clean heart. The fire shall always burn on the altar, because charity should always burn in our hearts. Whence Solomon in the Canticles: 'Many waters cannot extinguish charity,' [Footnote 224] for that which ever burneth cannot be extinguished. Do thou, therefore, as the prophet commandeth, keep holy day and a solemn assembly, even to the horns of the altar: because the rest of thy thoughts will keep holy day. Concerning this the Apostle showeth 'unto us a more excellent way.' [Footnote 225] He calleth charity a more excellent way, because she is above all virtues: and whoever possesseth her possesseth all virtues. This is the short word that the Lord speaketh over the earth: which is so short that it only saith, 'Have charity, and do whatsoever thou wilt. For from these two commandments hang all the law and the prophets.' [Footnote 226]

[Footnote 223: Canticles viii, 7.]

[Footnote 224: I Corinth xii, 31.]

[Footnote 225: S. Matthew xxii, 40.]

[Footnote 226: See Appendix I.]

13. Or by the altar we understand the soul of every man, which is by the Lord built up of various living stones, which are various and different virtues.

14. Furthermore, the white cloths wherewith the altar is covered signify the flesh of the Saviour, that is, His humanity: because it was made white with many toils, as also the flesh of Christ born of earth, that is, of Mary, {40} which attained through many tribulations to the glory of the Resurrection, and the purity and joy of immortality. [Concerning which the Son exulteth, saying to the Father, 'Thou hast girded me with gladness, and exalted Me on every side.' [Footnote 227] When, therefore, the altar is covered, it signifieth the joining of the soul to an immortal and incorruptible body.] [Footnote 228] Again, the altar is covered with white and clean cloths, because the pure heart is adorned with good works. Whence the Apocalypse: 'And put on white garments, that the shame of thy nakedness do not appear.' [Footnote 229] And Solomon: 'Let thy garments be always white,' [Footnote 230] that is, let thy works be clean. [But it little profiteth him that approacheth to the altar to have high dignity, and a life sunk low in sins. Whence Benedict: It is a monstrous thing, exalted faith, and abandoned life. The highest step and the lowest state, is mighty authority joined with instability of soul. [Footnote 231]] The silken coverings placed over the altar are the ornaments of divers virtues wherewith the soul is adorned. The hanging wherewith the altar is beautified setteth forth the saints, as below shall be said. [The beginning and the end of the Mass take place at the right side of the altar: the middle portion at the left: as shall be said when we treat of the changes of the priest. The ancients made their altars concave; as it is written in Ezekiel, that in the altar of God was a trench. And this, according to Gregory, lest the wind should scatter the sacrifices laid upon it. Also he saith in Ezekiel that the inner part of the altar was bent downwards in all its circumference. [Footnote 232]

[Footnote 227: Psalm lxxi (_Juste, Domine_), 21. ]

[Footnote 228: This passage does not appear in the edition of
Durandus published at Venice, in 1609.]

[Footnote 229: Apocalypse iii, 18.]

[Footnote 230: Ecclesiastes ix, 8.]

[Footnote 231: This passage also is not found in the Venetian edition.]

[Footnote 232: This passage also is not found in the Venetian edition.]

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15. But the steps to the altar [spiritually set forth the apostles and martyrs of Christ, who for His love poured out their blood. The bride in the Canticles of Love calleth it a purple ascent. Also, the fifteen virtues are set forth by them: which were also typified by the fifteen steps by which they went up to the temple of Solomon:] [Footnote 233] and by the prophet in fifteen Psalms of degrees, therein setting forth that he is blest who maketh ascents in his heart. This was the ladder that Jacob beheld: 'And his top reached to the heavens.' By these steps the ascent of virtues is sufficiently made manifest, by which we go up to the altar, that is, to Christ: according to that saying of the Psalmist, 'They go from virtue to virtue.' [Footnote 234] And Job, 'I will seek him through all my steps.' Yet it is said in Exodus, 'Neither shalt thou go up by steps to my altar, that thy nakedness be not discovered thereon.' [Footnote 235] For perhaps the ancients did not as yet use trousers. In the Council of Toledo, it is decreed that the priest, who for the sake of grief at the misfortune of another, strippeth the altar or any image of its garments, [or girdeth himself with a mourning vest, or with thorns, [Footnote 236]] or extinguisheth the lights of the church, shall be deposed. But if his church be undeservedly spoiled, he is allowed to do this for grief: or, according to some, he may on the day of the Passion of our Lord make bare the altars as a sign of grief. Which is, however, reprobated by the Council of Lyons. Lastly, altars which have been built at the instigation of dreams, or the empty revelations of men, are altogether reprobated.

[Footnote 233: This passage also is not found in the Venetian
edition.]

[Footnote 234: Psalm lxxxiv (_Quam dilecta_), 7]

[Footnote 235: Exodus xx, 26.]

[Footnote 236: This passage also is not found in the Venetian edition.]

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