The first mention of
the word tabernacle is in the Hebrew Bible, in the Book of Exodus. It
refers to the mishkan – the dwelling place of God:
“And have them make
me a sanctuary, so that I may dwell among them. In accordance with all that I
show you concerning the pattern of the tabernacle and of all its furniture, so
you shall make it.” (Exodus
25:8–9)
The mishkan, or
“Tent of Meeting”, was the place where, above all, the people approached God.
God was among His people. It was a visible sign of His enduring presence – a
local and physical sign. It housed the Ark of the Covenant, containing the Ten
Commandments given to Moses.
Jumping forward to the
first millennium following the Resurrection of Christ, Christians had reason to
reserve the consecrated bread after the Eucharist, principally in order to
bring it to the sick who were unable to participate in the celebration (Viaticum).
Over time, the
reserved consecrated bread became a focus of special veneration. It is
noteworthy that in the ancient rites and customs of both the Eastern (Orthodox)
and Western Churches, the consecrated bread was housed in a special and sacred
container on the altar where the Eucharist was celebrated. Only since the
reforms of the 1960s has the tabernacle often been placed apart from the altar
in the Roman Catholic Church. Today, it is typically located within the
sanctuary, often behind or to the side of the altar where Mass is celebrated.
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| The sanctuary area including the altar and, behind it, the Tabernacle in my home parish of Holy Trinity church, Goresbridge, County Kilkenny |
For Catholics, the
tabernacle is a sacred and special place where Jesus Christ is truly, really,
and substantially present in the Blessed Sacrament. It is a focal point for
prayer, adoration, petition, and silent contemplation. Typically, a sanctuary
lamp, often red, is placed nearby to signify that the Eucharistic presence of
Christ is reserved there.
In some parts of the
Anglican Communion, the Blessed Sacrament is reserved, usually for the purpose
of Communion for the sick between celebrations of the Eucharist. However, some
Anglo-Catholic (“High Church”) communities give a place of prominence to the
reserved sacrament, as in the example below, where a hanging pyx is
used. The image of the Bread of Heaven, or manna, suspended above the altar is
striking.
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| High Wycombe Anglican church, Buckinghamshire. Photo by Sarumsleuth |
Practice in the
Eastern Orthodox Churches is similar in some respects to that of the Roman
Catholic Church. There, the Artophorion (Greek for tabernacle) is placed
on the altar where the priest celebrates the Divine Liturgy. An important
difference, however, is that the Orthodox generally do not practice private
Eucharistic adoration outside the liturgy, as is common in the West. Rather,
the consecrated Gifts are venerated within the context of the liturgy itself.
Below is a striking
and beautiful image of the sanctuary in a Russian Orthodox church.
In the centre of the
sanctuary, beyond the Royal Doors, is the altar table, which can only be
glimpsed from a distance when the doors are opened during services. The Holy
Table, or Prestol, is where the Eucharistic sacrifice is offered; the
Book of the Gospels rests there, the Antimension is placed upon it, and
the reserved sacrament is kept in the Artophorion (tabernacle). It is
honoured as the throne of God, the tomb of Christ, and the heavenly altar.
Note the “altar of
oblation” to the left. It is called the Prothesis and is the place where
the bread and wine are prepared before the Divine Liturgy.
The Altar
at the Church of All Saints in Yekaterinburg - Sergei Pyatakov /
Sputnik
Tomorrow, I will
explore the place of the Antimension in the Eastern liturgy. It is rich
in symbolism and draws together many Eucharistic themes.
