Multiple Crucifixes in a Church
Date: November 23, 2024
Author: Fr. Edward McNamara, LC
Question: Inside our church there are three crucifixes: one hung right above the tabernacle, a second which is placed on the altar, and the third is the processional cross. Is it all right if we have all these three crucifixes inside the church during the Mass? -- A.R., Montgomery, Alabama
Answer: The question refers to the number of crucifixes used in the church during Mass. In other words, can there be more than one cross that serves as the altar cross?
This is distinct from the question as to how many crucifixes may be in a church building. With respect to the latter case, while current tastes and norms tend to be minimalistic and austere, there is no set number, and many older churches, and some newer ones, have several.
This is also different from the recommendation of not multiplying images of Our Lady or of a saint set up for the devotion of the faithful.
This would mean that there would normally be only one devotional image of Mary, St. Joseph and the parish patron even though there may be several artistic representations of the mysteries of salvation history or illustrating the holy lives of the patronal saints in mosaics, stained glass windows or other mediums.
Regarding the altar cross, the primary applicable norms are those found in the General Instruction of the Roman Missal (GIRM).
"117. The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation. If the Diocesan Bishop celebrates, then seven candles should be used. Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession. On the altar itself may be placed the Book of the Gospels, distinct from the book of other readings, unless it is carried in the Entrance Procession.
"122. On reaching the altar, the priest and ministers make a profound bow. The cross adorned with a figure of Christ crucified and perhaps carried in procession may be placed next to the altar to serve as the altar cross, in which case it ought to be the only cross used; otherwise, it is put away in a dignified place. In addition, the candlesticks are placed on the altar or near it. It is a praiseworthy practice that the Book of the Gospels be placed upon the altar.
"188. In the procession to the altar, the acolyte may carry the cross, walking between two ministers with lighted candles. Upon reaching the altar, the acolyte places the cross upright near the altar so that it may serve as the altar cross; otherwise, he puts it in a worthy place. Then he takes his place in the sanctuary.
“277. "The altar is incensed with single swings of the thurible in this way:
"a. If the altar is freestanding with respect to the wall, the priest incenses walking around it;
"b. If the altar is not freestanding, the priest incenses it while walking first to the right-hand side, then to the left. The cross, if situated on or near the altar, is incensed by the priest before he incenses the altar; otherwise, he incenses it when he passes in front of it.
"350. Furthermore, great attention is to be paid whatever is directly associated with the altar and the eucharistic celebration, e.g., the altar cross and the cross carried in procession."
It is worth noting that the text does not actually use the term "crucifix," although this is clearly meant in Nos. 117 and 122.
The document also allows this cross to be placed on or near the altar. There is no requirement that it be placed directly upon the altar itself.
This is also understood in the U.S. bishops' document "Built of Living Stones" regarding church furnishings:
"The Cross
Ҥ91. The cross with the image of Christ crucified is a reminder of Christ's paschal mystery. It draws us into the mystery of suffering and makes tangible our belief that our suffering when united with the passion and death of Christ leads to redemption. There should be a crucifix 'positioned either on the altar or near it, and ... clearly visible to the people gathered there.' Since a crucifix placed on the altar and large enough to be seen by the congregation might well obstruct the view of the action taking place on the altar, other alternatives may be more appropriate. The crucifix may be suspended over the altar or affixed to the sanctuary wall. A processional cross of sufficient size, placed in a stand visible to the people following the entrance procession, is another option. If the processional cross is to be used for this purpose, the size and weight of the cross should not preclude its being carried in procession. If there is already a cross in the sanctuary, the processional cross is placed out of view of the congregation following the procession."
Liturgical law, therefore, clearly underlines that there should be only one altar cross. This is in line with the Church’s longstanding practice, although, before the generalized introduction of free-standing altars, the whole assembly, priest and people, faced both altar and crucifix in the same direction. The rubrics at times directed the priest to look at the crucifix.
The longstanding custom that there should only be a single altar cross can also be seen from a decree of Pope Benedict XIV (1740-1758), which established that another cross was not necessary if a large crucifix was painted or sculptured as part of an altarpiece (Const. Accepimus, decr. 1270).
Although this decree is no longer operative, its principles could be applied to current situations such as that of a large crucifix, suspended from the ceiling or placed on the wall of the apse behind the altar.
It is known that before becoming pope, Benedict XVI advocated the use of a sizable crucifix upon the altar itself as a means of establishing what he called a liturgical east or a means of focusing priest and faithful on the central mystery of redemption made present at Mass and symbolized by the crucifix.
During his pontificate, the presence of such a crucifix upon the altar became habitual at papal Masses, although it was usually the only cross present on or near the altar. The practice has mostly continued under Pope Francis, although occasionally a different altar cross was used near the altar rather than upon it.
Occasionally there have been two crosses present near the altar at some papal Masses, especially outside of Rome, but thus far no decree or other legal document has been promulgated instituting a change in legislation. Therefore, the norms of the GIRM that there should be only one altar cross retain their validity and legal force.
Consequentially, while respecting the unicity of the cross there are several legitimate options offered with respect to the location of the altar cross, and present legislation does not prefer one solution over another. Hence, the crucifix may be located on, next to, immediately behind or suspended above the altar. It should be visibly related to the altar as viewed by the people.
As Bishop Peter J. Elliott comments in his liturgy handbook, "The liturgical crucifix is not primarily for the private devotion of the celebrant but is a sign in the midst of the Eucharistic assembly proclaiming that the Mass is the same Sacrifice as Calvary." Thus, strictly speaking, the altar crucifix is in relationship to the altar, and not just to the priest.
Finally, with respect to the position of the altar cross, we can say that, since it is specifically related to the altar, the corpus is usually turned toward the altar during Mass.
The rubrics of the Ceremonial of Bishops in use before the conciliar reforms already foresaw the possibility of the altar versus populum. This book, while mandating that the cross be visible to all, also prescribed that the corpus be placed toward the altar ("cum imagine sanctissimi Crucifixi versa ad interiorem altaris faciem").
In 1966 Notitiae issued a response to a query on this point given the novelty of the freestanding altars and the precise doubt as to what direction the corpus should face.
First, it recognizes the new situation that the former law no longer applies. Second, it says that it does not seem opportune to have either an altar cross so small as to be invisible nor one so large that it impedes the visibility of the rites.
Finally, it addresses the question of an altar cross not placed upon the altar.
It says: “Separate from the altar there are three possibilities: placing the processional cross before the altar with the corpus facing the celebrant, although this does not always combine well with other elements of the sanctuary; a large cross hanging from the ceiling; or one placed upon the wall of the apse. In these latter examples of a cross hanging from the ceiling or in the apse, another cross upon the altar is not necessary. In celebrations facing the people, this single large cross is not incensed first [as is the cross upon the altar] but rather when the priest, as he moves around the altar, faces both the cross and the altar” Notitiae 2 (1966): 290-291, n.101. [unofficial translation].
Returning to our reader’s original question, it is not correct for three crosses to be present in relationship with the altar during the celebration of Mass. In the situation described by our reader the large crucifix behind the altar would normally be the altar cross unless it were too distant to serve that purpose.
Should that be the case, the altar cross could be the crucifix upon the altar with the corpus facing the celebrant.
If there is no other crucifix on or near the altar, then the processional cross may serve as the altar cross, placed on a stand in front of the altar with the corpus turned toward the altar. This stand could be at the center or to one side near the corner of the altar. It might even be possible for it to be behind the altar, but this would probably impede its visibility.
In all cases where there is a stable altar cross, the processional cross should be placed off to one side out of view after arriving at the altar until the end of Mass.
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