The Ornaments of the Altar

A Lutheran D. D., brought up and educated for the Lutheran ministry in Pennsylvania, once described to the writer the feeling of horror he experienced at hearing a Lutheran professor at a German university tell his students that no Lutheran altar is completely furnished unless it have a crucifix and the two eucharistic lights. "Well," we asked, "how do you feel about it now?" "O," he replied, "I have learned something since that time." We would that some of the Lutherans of this country had learned with him! But how often are we told by people who consider themselves very good Lutherans that these things are "catholic." Which reminds us of a story.

An old pastor of one of our Michigan churches, was once approached by a member of his congregation, probably a Wuertemberger, who made the usual objection to these altar ornaments and to the intoning of versicles and collects by the pastor. "Why, Herr Pfarrar," he says, "that's 'catholic.'" "Indeed," says the pastor, "so everything a 'Catholic' does is of necessity 'catholic' and consequently wrong?" "To be sure," was the reply. "So if he eats his dinner with a fork, I must use a spoon to eat mine, or better still, do without eating?" "O," said the objector, "but I did not mean that." "Possibly, but that is your argument," replied the pastor. It is needless to say that the man, for want of any further arguments, kept his peace.

Nevertheless, no amount of explanation and instruction will ever silence this silly objection:—"Why, that is catholic." It is, however, provoking in the extreme to hear Lutherans, people who ought to know that neither the Reformer himself nor the church called after his name was ever narrow and bigotted (sic) enough to exclude all plastic and pictorial art from its houses of worship,—advance such puerile objections. "Why," says Luther, "whether I want to or not, when I hear of Christ, a human form hanging upon a cross, rises up in my heart; just as I see my natural face reflected when I look into water. Now, if it is not sinful for me to have Christ's picture in my heart, why should it be sinful to have it before my eyes? But, as we said above, no amount of explanation and instruction will ever silence that narrow, intolerant Carlstadtian spirit which still so profoundly influences most of the Protestant denominations of this country, and which, through these denominations, has influenced certain positions of our own Church to the detriment of their doctrine, worship, and spirit.

Suffice it therefore, to say with the above mentioned professor: We believe that no Lutheran altar is completely furnished unless it have a crucifix and the two eucharistic lights. Ask yourself: What should be my first thought upon entering a Christian church? Why, Christ and Him crucified. Certainly; and for this reason the Church, from the days of Constantine, if not earlier, was wont to place a crucifix upon the altar, where it must strike the eye of everyone who entered her doors, as a reminder of Him "who was delivered up for our offences and raised again for our justification." And therefore, a crucifix, not a plain cross, which some have adopted from the Anglicans in defiance of all Lutheran usage. No other symbol can ever become a substitute for this, the sign of completed redemption and perfect reconciliation, of the gospel of peace and its appropriation by faith. John 3:14, 15; 2 Cor. 5. Chiefly for this reason, among many others, this ornament should be carefully selected, provided it is not a part of the reredos carving, when it should be carved of the same kind of wood as the reredos. In size it should always be of a greater height than the candle-sticks, but proportioned to the general size of the altar. Its material should not be of fragile composition, such as plaster or bisque, but rather of wood, in its natural color, or of bronze, gold or silver-plated. The most handsome crucifix we ever saw was carved of ivory. Its place is the center of the altar, between the lights.

The use of altar lights is certainly not popish. The custom of having large lights, which were lit even in the daytime, during the most sacred parts of the service, was retained by the Church all over the world. For this we have the testimony of the Church Father, St. Jerome, who says: "In all the churches of the Orient, when the Gospel is to be read, candles are lighted, even though the sun be shining; not to lighten the darkness, but to make a sign of joy." This custom was probably derived from the sevenfold candle-stick in the Jewish Temple or from the synagogue of the Jews. When lighted during the celebration of the Lord's Supper, they are a reminder of the night when the Sacrament was instituted. They are also emblematical of Christ the Light of the world, John 1:6-9, 2 Cor. 4:6, and a symbol of joy, as Jerome says. For this reason they are, in some churches, lighted during the reading of the Gospel. Alt also sees in these altar lights a memorial of the times of persecution, when the Christians were compelled to assemble for worship in the darkness of night, in caves and catacombs. It can hardly be decided which were originally used, lamps or candles. In St. Chrysostom's time, however, candles were universally used, especially for the altar. We have seen four candle-sticks on a Lutheran altar in a Milwaukee church, but almost universal usage limits their number to two. They should be made of metal in some good design; cheap glass or porcelain candle-sticks are hardly in place on an altar. Nor could we ever admire the imitation candle gas-fixture affairs found in some of our city churches. We also confess to the American desire to have things handy, but where the candle-stick is a fixture it is almost impossible smoothly and properly to place the altar vestments and altar cloth. Moreover the general appearance of such imitation candle-sticks, especially when carelessly lighted, makes the deception too apparent.

Besides crucifix and lights it is also the Lutheran usage to place two vases with flowers upon the altar. By all means get good vases and use natural flowers. Happily, the glass covered abominations so common in our boyhood days are no longer seen. The artificial flowers furnished by dealers in church goods are not much better; for they very soon become faded and dusty. Good artificial flowers cost money, as every minister's wife knows. And we feel that natural flowers, even if furnished only on communion Sundays and taken to the sick or to some hospital after the close of the service, are much more beautiful and appropriate.

Lastly, we might mention the Missal-stand (the name is inappropriate, for we use no missals), the small board or desk upon which the Book of Forms is laid. Lochner calls it the "Altarpult."

It is a most useful piece of altar furniture. That it is ornamental, particularly in the form usually found in our German churches, we very much doubt. But it is easy enough to find an appropriate pattern for this altar desk or Agenda-stand, and any pastor, who has tried to read the communion service, stooping over a church book, lying flat on the altar, will appreciate this little article which enables him to see and read while standing upright and maintaining a position of some dignity and decorum while ministering before his people. We have not felt its need in our English churches where the want of a Book of Forms has compelled us to read the service from the hymnal, which the minister holds in his hand even during the consecration of the elements in the communion. As this want is about to be supplied, we will the more feel the need of this little stand or "Altarpult," so commonly found in our German churches.

D. H. STEFFENS.

D. H. Steffens, "The Ornaments of the Altar," Lutheran Witness, Vol. XXI, No. 9 (April 24, 1902), pp. 67-68.