Q:“
What is the significance of making the sign of the cross before and after private prayer?
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A:
The sign of the cross is closely tied to baptism. Jesus told the apostles, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19).
The Catechism of the Catholic Church tells us that when Catholics are baptized “the sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the Redemption Christ won for us by his cross” (CCC 1235).
Thereafter, each time we make the sign of the cross we remember that we belong to Christ.
The Christian begins his day, his prayers, and his activities with the sign of the cross: “In the name of the Father and of the Son and of the Holy Spirit. Amen.” The baptized person dedicates the day to the glory of God and calls on the Savior’s grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties. (CCC 2157)
Q:“
My son is dating a Lutheran girl who finds it hard to understand why we have a crucifix in every church. I explained that because of Christ's love for us, he suffered and died on the cross for our sins and our salvation. She says Jesus' Resurrection is what they focus on. Could you please explain further?
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A:
Jesus did not redeem us on Easter Sunday. He redeemed us on the cross on Good Friday. He also said that to be his disciple we must deny ourselves, take up our cross, and follow him (Matt.16:24-27). Nowhere in Scripture do we find him replacing such attention with Easter Sunday! To behold the image of Jesus hanging on the cross is to recognize the greatest event in history. It is to remember how incapable we are of fully appreciating what his infinite love is—and how infinitely fortunate we are to know such love (even though imperfectly) through the gift of faith.
Q:“
I seem to remember reading in the General Instruction of the Roman Missal that a crucifix showing Christ crucified must be present in the altar area during Mass. Is this correct?
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A:
Yes:
There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. It is appropriate that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain near the altar even outside of liturgical celebrations. (GIRM 308)
Q:“
Most crucifixes show Jesus' chest wound on his right side, which is opposite from the heart cavity. Do we know for certain where he was pierced, or is it a pious tradition that the spear entered his right side?
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A:
John the Evangelist tells us that Jesus’ side was pierced (John 19:32–35) but does not say which side. Crucifixes are artistic renderings, not exact reproductions, so the depiction of Christ’s chest wound on the right side may be artistic symbolism. In Scripture, those on Jesus’ right are the ones to be saved (Matt. 25:32–33) and they are saved by the blood that he shed for them (Matt. 26:28).
Q:“
Our church has a large cross with a figure of the risen Christ attached but no crucifix. Even the processional cross has the risen Christ. Shouldn't there be a crucifix near the altar?
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A:
The General Instruction of the Roman Missal instructs that there must be a cross (with a crucified corpus) on or near the altar, "positioned either on the altar or near it, and . . . clearly visible to the people gathered there" (GIRM 308). In the case where a crucifix is not in the sanctuary, the processional cross with the figure of Christ crucified upon it would be an option.
Q:“
During Lent my parish removes all the holy water from the entrance fonts. The crucifix in the sanctuary has also been replaced with a shroud-draped cross. Is this the first step towards iconoclasm in my parish, or am I just overreacting to a legitimate tradition?
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A:
Emptying or covering holy water fonts during Lent is a modern innovation not found in the Church’s directives. Water is always kept in the holy water fonts until after Mass on Holy Thursday, when they are emptied of holy water and later refilled with the water blessed at the Easter Vigil (Paschales Solemnitatis 97).Lent is a time when we need the spiritual benefits of holy water. Holy water is a protection from evil, a reminder of our baptism and of our commitment to live a Christ-centered life. Empty holy water fonts during Lent only deprive the faithful of spiritual benefits that are theirs by right. The General Instruction on the Roman Missal requires a crucifix to be present during the celebration of the Mass. It may be possible to get away with replacing the main sanctuary crucifix with a cross if there is another crucifix present at least during the Mass (e.g., if an altar server or crucifer bears a crucifix into the sanctuary during the entrance). The covering of crosses is permitted during the last two weeks of Lent (approved by USCCB and Holy See, effective April 2002). The rubrics for the fifth Sunday of Lent state:
In the dioceses of the United States of America, crosses in the church may be covered from the conclusion of the Mass for Saturday of the fourth week of Lent until the end of the celebration of the Lord’s Passion on Good Friday. Images in the church may be covered from the conclusion of the Mass for Saturday of the Fourth Week of Lent until the beginning of the Easter Vigil.
Q:“
What is the proper crucifix to have or to wear? I was told that a cross is not the same as a crucifix. I was told also that a cross represents that Jesus has risen and is proper to wear.
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A:
Some Protestants suggest that because Catholics often depict Jesus on the cross it means that they believe he has not risen. This is, of course, nonsense. Catholics are adamant about the Resurrection of Christ. That’s why it is written into the creed that we say every Sunday.Depicting the cross bare is not an especially good symbol of the resurrection since the cross probably never stood bare. When Jesus was taken down from it, the crossbeam that his arms were nailed to was probably removed. It is doubtful that after he rose from the dead anyone bothered putting the crossbeam back up.From a Catholic perspective there is little theological significance for items of personal jewelry whether or not the cross is bare. In a wide variety of art forms, Christians throughout the ages have depicted both Jesus on the cross and the bare cross depending not on theological considerations but on other factors, such as whether the medium they were working in could accommodate the human form easily and whether they had the artistic skill or craftsmanship to fashion a corpus.Traditionally there has been a preference for showing the corpus when possible, as this is a more vivid reminder of the crucifixion (the crucifixion is the whole point of a cross, after all). However, this is not a theological mandate.Bottom line: Wear whichever one you prefer. (Though know that most people will identify you as a Catholic if you wear one with a corpus.)
Q:“
I would like to know if it is necessary for a crucifix to be present at the altar in order for the Mass to be valid.
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A:
Masses are not valid or invalid, they are licit (in conformity with the law) or illicit (not in conformity with the law). It is the consecration of the Eucharist within the Mass that can be valid or invalid.Whether a crucifix is present at the altar has no bearing on whether the Eucharist is valid or invalid (the absence of a crucifix will not cause the Eucharist to be invalid), but it does have a bearing on whether the Mass is licit or illicit.The law requires that "There is to be a cross, clearly visible to the congregation, either on the altar or near it" (General Instruction of the Roman Missal [GIRM] 270). The revised General Instruction—which has not yet gone into effect—clarifies that the cross in question should have a corpus (representation of Christ’s body), meaning that it should be a crucifix rather than a bare cross.If there were no cross by on or near the altar (or, once the new GIRM goes into effect, no crucifix) then the Mass would be illicit, or not celebrated in accord with the requirements of the law.However, a Mass celebrated in this manner would still have a valid consecration of the Eucharist. Furthermore, it would still fulfill one’s Sunday obligation.
Q:“
There is a large mural of the Crucifixion in our church. Above Jesus' head on the cross are the four letters "INRI," and next to the cross is a Roman soldier holding a banner that says "SPQR." What do these abbreviations stand for?
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A:
"INRI" is an abbreviation for the Latin "Iesus Nazarenus, Rex Iudaeorum" ("Jesus the Nazarene, King of the Jews"), posted on the cross by order of the Roman procurator, Pontius Pilate. "SPQR" stands for "Senatus Populus Que Romanus" ("The Roman Senate and People"), designating the civil authority that presided over the scene.
Q:“
Since Jesus rose from the dead and now lives in glory, why do you Catholics dwell morbidly on his death by keeping his body on the cross? Why not display an empty cross, as we do?
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A:
We like to follow Paul's example and counsel. Remember that it was he who wrote, "We, for our part, preach a crucified Christ; to the Jews indeed a stumbling block and to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Cor 1:23-25).Here's another verse to remember: "And I, brethren, when I came to you, did not come with pretentious speech or wisdom, announcing unto you the witness to Christ. For I determined not to know anything among you, except Jesus Christ, and him crucified" (1 Cor 2:1-2).You seem to forget the many examples of Catholic art in which Jesus is depicted as a lamb, an infant in his mother's arms, a vibrant man engaged in his public ministry, a shepherd, and as the triumphant risen Lord. All of the aspects of Christ's life are represented in Catholic art, but none more than the Crucifixion. Why? Because that was the goal, the focal point, of Jesus' Incarnation.
