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The Altar: Sacred Nexus of Faith and Ritual

An academic exploration into the historical, theological, and cultural significance of altars across diverse religious traditions, from antiquity to modern practices.

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Introduction

A Universal Sacred Structure

An altar serves as a fundamental structure across numerous religious traditions, functioning as a designated table or platform for the presentation of religious offerings, the performance of sacrifices, or other ritualistic purposes. These sacred focal points are integral to worship spaces, found within shrines, temples, churches, and various other communal and private settings of devotion.

Diverse Religious Contexts

While altars are prominently featured in major global religions such as Christianity, Buddhism, and Hinduism, their use extends to modern pagan practices and was central to many historical-medieval faiths. Ancient Roman, Greek, and Norse religions, for instance, incorporated altars as essential components of their spiritual rites, highlighting their enduring significance in human religious expression across millennia.

Etymology

Linguistic Roots of "Altar"

The contemporary English term "altar" traces its origins through Middle English "alter" and Old English "alter," ultimately deriving from the Latin word "altare." This Latin root itself likely connects to "adolere," meaning "to burn," suggesting an initial association with a "burning place." The term's form was also influenced by "altus," meaning "high," possibly reflecting the elevated nature of many altars.

Displacement of Native Terms

In its linguistic evolution, the Latin-derived "altar" supplanted the native Old English word "wēofod," demonstrating a historical shift in terminology that reflects broader cultural and religious influences on the English language.

Ancient

Sacrificial Platforms

In antiquity, altars were primarily utilized for presenting sacrifices to deities. These offerings could encompass both libations (liquid offerings) and animal sacrifices, serving as a direct means of communication and appeasement to the divine. The ritualistic significance of these structures was profound, often forming the centerpiece of religious ceremonies.

Roman and Greek Traditions

Within Ancient Roman religion, altars frequently bore inscriptions detailing the donor's name and the specific deity to whom the altar was dedicated, providing valuable historical and religious insights. A notable example is the Ara Pacis, consecrated by Augustus Caesar at the dawn of the Pax Romana, dedicated to Pax, the goddess of peace.

  • A reconstruction of a horned altar at Tel Be'er Sheva, Israel, showcasing early architectural forms.
  • An Ancient Greek kylix (drinking cup) depicting a hoplite performing a sacrifice before an altar, dating around 480 BC, found in the Ancient Agora Museum of Athens.
  • The monumental Altar of Pergamon, meticulously reconstructed at the Pergamon Museum in Berlin, illustrating the grandeur of Hellenistic altars.
  • The Opferstein, or Sacrifice Rock, at Maria Taferl, Austria, used by ancient Celts for sacrifices and now situated in the basilica's plaza.

Judaism

Early Biblical Altars

In the Hebrew Bible, altars, referred to as *mizbe'ah* (meaning "a place of slaughter or sacrifice"), were typically constructed from earth or unwrought stone. These structures were commonly erected in prominent, conspicuous locations. The earliest recorded altar in the Hebrew Bible was built by Noah, followed by others constructed by patriarchs such as Abraham, Isaac, Jacob, and Moses, marking significant moments of covenant and worship.

Tabernacle and Temple Altars

Following the theophany on Mount Sinai, and subsequently within the Tabernacle and later the Jerusalem Temple, two primary altars were utilized: the Altar of Burnt Offering and the Altar of Incense. Both were strategically positioned near the Ark of the Covenant, signifying their central role in the sacrificial and devotional practices of ancient Israelite worship. Archaeological discoveries in the Land of Israel have revealed the remains of three rock-hewn altars near Tel Zorah, Sebastia (ancient Samaria), and Shiloh, providing tangible links to these ancient practices.

Christianity

The Eucharistic Table

In Christian theology, particularly within Catholic and Orthodox traditions, the altar is central to the celebration of the Eucharist. The Greek term *thysiasteerion* appears twenty-four times in the New Testament, underscoring its scriptural significance. The Eucharist is understood as a re-presentation of Christ's singular sacrifice on the cross, making the table upon which it is consecrated a sacred altar. This structure holds a prominent position in most Christian churches, both Eastern and Western, serving as the focal point for communal worship.

Diverse Settings and Sanctity

While altars are typically permanent fixtures in designated "sanctuaries" within churches, they can also be found in less regular spaces such as outdoor settings, cemeteries, mausoleums, crypts, and even family dwellings for private devotion. The area immediately surrounding the altar is universally regarded as possessing heightened holiness, often physically demarcated by structures like iconostases, rood screens, altar rails, or curtains, and frequently elevated above the rest of the church floor.

  • Early Church: The Eucharist was often celebrated on portable altars. During periods of persecution, some historians suggest the sarcophagi of martyrs in the Roman Catacombs served as altars, a practice believed to be the origin of placing relics beneath altars.
  • Post-Legalization: With Christianity's legalization under Constantine the Great and Licinius, formal church buildings emerged. Early Roman churches typically featured free-standing altars in the center of the sanctuary, located at the west end of the church. Ministers would face east, towards the entrance, during the Eucharist.
  • Later Orientations: After the sixth century, a contrary orientation became prevalent, with the entrance to the west and the altar at the east end. Ministers and congregation alike faced east throughout the celebration, leading to the medieval Western European practice of permanently placing altars against the east wall of the chancel.

Architectural Forms

Architecturally, Christian altars generally fall into two categories: those permanently attached to the eastern wall of the chancel and those that are free-standing, allowing for circumambulation, such as during incensing rites. While historically, larger Western churches might have featured multiple altars in side chapels due to individual Mass celebrations, the Roman Missal now advocates for a single altar in new churches, symbolizing the singular Christ and the Church's unified Eucharist. This, however, does not preclude altars in distinct side chapels.

Western

Catholic Church Practices

The Latin Church differentiates between fixed altars, which are permanently attached to the floor, and movable altars. A fixed altar is generally preferred in every church, as it profoundly and enduringly signifies Christ Jesus, the "Living Stone." These altars are typically topped with a slab of natural stone, though dignified, well-crafted solid wood is permissible in many regions. Relics of martyrs or other saints are traditionally placed beneath the altar, provided they are authentic and of sufficient size to be recognized as human remains, never placed on or within the altar table itself.

  • Placement: Altars, whether fixed or movable, should ideally be separate from the wall to facilitate circumambulation and allow the priest to celebrate Mass facing the congregation. They are positioned to naturally draw the attention of the entire assembly.
  • Adornment: The altar must be covered by at least one white cloth. Only items necessary for the liturgical celebration should be placed on the altar table. Candlesticks and a crucifix may be on or near the altar, with the crucifix ideally remaining even outside of liturgical services.
  • New vs. Existing Churches: In new constructions, a single altar is preferred to symbolize the unity of Christ and the Eucharist. In existing churches where an old altar impedes congregational participation but cannot be moved without artistic damage, a new fixed altar may be erected for sacred rites, with the old altar left undecorated to avoid distraction.

Protestant Traditions

Protestant denominations exhibit a wide array of altar practices. Lutheran churches often feature altars akin to those in Anglican or Catholic traditions, reflecting their sacramental understanding of the Lord's Supper. Lutherans believe the altar represents Christ and is exclusively for the consecration and distribution of the Eucharist, frequently made of granite with a crucifix positioned above it, sometimes accompanied by relics.

  • Calvinist Churches: Reformed, Baptist, Congregational, and Non-denominational churches typically employ a "Communion Table" rather than an altar, adorned with a linen cloth, an open Bible, and candlesticks. This distinction emphasizes their view of Holy Communion as non-sacrificial. Such tables may even be temporary, brought out only for Communion services.
  • Non-denominational Churches: Some non-denominational congregations may not have a permanent altar or communion table, yet they often retain the practice of the "altar call," a tradition originating in the Methodist Church. During an altar call, individuals seeking a spiritual commitment to Christ are invited to come forward and kneel at altar rails, often reciting a "sinner's prayer."
  • Anglican Communion: Officially, the Book of Common Prayer refers to the structure as the "Lord's Table" or "Holy Table." Historically, altars were fixed against the east wall, with priests celebrating at the front. Post-Reformation rubrics directed the priest to stand "at the north syde of the Table," leading to varied interpretations. The 19th-century Oxford Movement saw the reintroduction of candles and tabernacles, though the use of stone altars was sometimes legally challenged. Modern Anglican practice varies, with some parishes maintaining strict protocols regarding who may touch the altar and what may be placed upon it, while others are less rigid, particularly with free-standing wooden altars.

Eastern

Byzantine Rite: The Holy Table

In the Byzantine Rite, encompassing Eastern Orthodox and Byzantine Eastern Catholic churches, the term *bōmós* or *bema* refers broadly to the entire sanctuary, including the area behind the iconostasis, the soleas, and the ambo. The altar itself is known as the "Holy Table" (*Hagia Trapeza* in Greek) or "Throne" (*Prestól* in Church Slavonic). These altars are typically free-standing, approximately one meter high, and constructed from stone or wood. They feature five legs, with a central pillar housing relics placed during consecration.

  • Coverings: A plain linen covering, the *Katasarkion* or *Strachítsa*, is permanently bound to the Holy Table after consecration, symbolizing Christ's winding sheet. Over this, an ornamented altar cloth, the *Indítia*, often of brocade in the liturgical color, reaches the floor and represents God's Throne. A simple dust cover may be used between services.
  • Sacred Objects: The tabernacle (*Kovtchég*), a miniature shrine containing the reserved sacrament, is placed atop the altar, alongside the Gospel Book. Beneath the Gospel Book lies the *antimension*, a silken cloth depicting Christ prepared for burial, containing a relic and the bishop's signature; the Divine Liturgy must be celebrated upon it. An *ilitón*, a simpler cloth, protects the antimension, symbolizing the napkin tied around Jesus' face in the tomb.
  • Access and Offerings: Only ordained higher clergy (bishops, priests, deacons) may touch the Holy Table, and no unconsecrated items are placed upon it. It is the primary site for offering the Eucharist and where presiding clergy stand for all services.

The Table of Oblation

To the northern side of the sanctuary in Byzantine churches stands a smaller altar known as the Table of Oblation (*Prothesis* or *Zhértvennik*). This is where the Liturgy of Preparation occurs, with the bread and wine being prepared before the Divine Liturgy. Symbolically, the Prothesis represents both the cave of Bethlehem and the Anointing Stone where Christ's body was prepared after the Deposition from the Cross. Unlike the Holy Table, no relics are placed within the Table of Oblation during its consecration. Only sacred vessels and veils used in the Liturgy of Preparation are placed upon it, and subdeacons are permitted to touch it, in addition to higher clergy. After the Divine Liturgy, a deacon consumes any remaining consecrated Gifts and performs the ablutions at this table.

Oriental

Armenian Rite

In the Armenian Rite, the altar is positioned against the eastern wall of the church, often within an apse. Its rectangular form resembles Latin altars, but it uniquely features several steps on its surface where the tabernacle, candles, ceremonial fans, a cross, and the Gospel Book are arranged. This altar is frequently elevated on a stage, often above a row of icons, creating a visually striking focal point.

Alexandrian Rite (Coptic)

Altars in the Alexandrian tradition, particularly within the Coptic Orthodox Church, are characterized by a square face, essential for the offering of the sacrifice. They are never attached to any wall, as the standard Coptic liturgy requires the priest to circumambulate the altar. Most Coptic altars are situated beneath a baldachin, a canopy-like structure that further emphasizes their sacred importance.

Indian Orthodox (Malankara)

The Indian Orthodox Church, following the Malankara Rite—a blend of West Syriac tradition and Indian culture—places its altars towards the eastern side of the sanctuary. These altars, referred to as *thronose* (throne), are typically housed under canopies known as *Beth' qudisho* (Holy House). They feature steps that accommodate the tabernacle, 3 to 12 candles (symbolizing the 12 Apostles), and a central cross, all richly adorned with icons, wooden carvings, and distinctly patterned fabrics. The sanctuary itself is called the *Madbaha*.

Syriac Rites

The Syriac Maronite Church and other Syriac Churches predominantly utilize freestanding altars, enabling priests and deacons to circumambulate them during processions and incensations. While traditionally the liturgy was offered with the priest and people facing East, modern liturgical Latinisation has led to the common practice of the priest facing the congregation. Altars in the West Syriac Tradition are found in the eastern part of the sanctuary, while East Syriac Rite altars resemble Armenian altars but are not placed on a stage.

Other

Hinduism

In Hinduism, altars are central to worship, typically featuring images or statues of deities. Grand, elaborate altars are found in Hindu temples (*mandir*), while smaller versions grace homes, shops, and restaurants. South Indian temples often dedicate separate miniature shrines (*mandir*) to individual deities, each with a statue (*murti*) on a stone pedestal, lamps, and space for *puja* offerings. North Indian temples usually have one main altar at the front, often with statues of deities paired with their consorts. Home shrines vary from simple to ornate, often made of wood, with tiled floors for statues, oil lamps, and *puja* equipment. Some families also maintain shrines for departed relatives.

Taoism

Taoist altars are erected to venerate traditional deities and ancestral spirits, found in both temples and private residences. While temple rituals adhere to strict traditions, home customs are more flexible. Imperial dynasties constructed immense altars, known as *jìtán*, for elaborate offering ceremonies (*jìsì*), with the Temple of Heaven in Beijing being a prime example. A common practice, *baibai*, involves bowing towards an altar with incense, often performed according to the lunar/solar calendar. Offerings can include food (rice, slaughtered animals, fruit) or the burning of "Hell Bank Notes," believed to manifest as actual items in the spirit world. Orthodox Daoist practice emphasizes incense, candles, and vegetarian offerings.

Buddhism

Buddhist cultures feature structures like *bàn thờ*, *butsudan*, or spirit houses in temples and homes. In Japan, the *butsudan* is a wooden cabinet housing a religious image of the Buddha or Bodhisattvas (statue or mandala scroll), opened during observances. It contains *butsugu*—subsidiary items like candlesticks, incense burners, bells, and platforms for offerings. Some sects include *ihai* (memorial tablets for deceased relatives). Zen Buddhists also meditate before the *butsudan*. Originating from Indian altars, the concept evolved in China and Korea with protective walls and doors, adapting indigenous religious elements.

Shinto

In Shinto, altars are integral to shrines. Ancient *himorogi* are temporary sacred spaces or altars, demarcated by bamboo or *sakaki* branches at the corners, strung with *shimenawa* (sacred ropes). At the center, a large *sakaki* branch adorned with *hei* (sacred emblems) serves as a *yorishiro*, a physical representation of the *kami*'s presence. More elaborate *himorogi* may include a straw mat, an eight-legged stand (*hakkyaku an*), and further decorations, with the *sakaki* branch remaining the central focus of worship.

War Altars

Historically, a "war altar" was a mobile altar used for celebrating Mass before battles. A prominent example is the *carroccio* of medieval Italian city-states—a four-wheeled mobile shrine, often pulled by oxen, featuring a flagpole and bell, which also served as the army's standard. Altar stones were also utilized by army chaplains of the Latin Church up until the 20th century, allowing for portable sacred rites in military contexts.

Pagan

Norse Paganism

In Norse paganism, a basic altar known as a *hǫrgr* was employed for sacrifices. These structures were typically constructed from piled stones, sometimes located within a wood (a "harrow"), and served as sites for various ceremonies. A common ritual involved placing a bowl of sacrificed animal blood (e.g., goat for Thor, sow for Freyja, boar for Freyr) upon the *hǫrgr*, then using a bundle of fir twigs to sprinkle the participants, thereby consecrating them for ceremonies such as weddings.

Neopaganism

Neopaganism encompasses a broad spectrum of ritual practices, from highly eclectic syncretism to rigorous polytheistic reconstructionism, many of which incorporate altars. These altars can range from simple, rough-hewn or stacked stones to finely crafted structures of wood or other finished materials, reflecting the diverse aesthetic and spiritual preferences within the movement.

  • Asatru: In Nordic Modern Pagan practice, altars may be established in homes or wooded areas, emulating the ancient *hǫrgr*. These are often dedicated to deities such as Thor, Odin, or other figures from the Norse pantheon.
  • Wicca: Altars are a fundamental component of Wiccan practice, serving as a focal point for rituals and spellcasting. While specific details vary by tradition, they typically hold ritual tools and offerings.
  • Neo-Druidism: Modern Neo-Druidism often utilizes altars, frequently erected in natural groves. Drawing inspiration from the scant historical knowledge of ancient Druids, contemporary practitioners integrate imaginative ceremonies and ritual objects. The "Order of Common Worship" of the Reformed Druids of North America's *Liturgy of the Druids* specifies a fire to be lit "in or near the altar" and employs items like a chalice, staves, and plant offerings. If a formal altar is absent, these objects may be placed directly on the ground.

High Places

Elevated Worship Sites

High places are elevated geographical areas where altars were constructed for worship, based on the belief that their proximity to the heavens made them more favorable for prayer. These sites were ubiquitous in nearly all ancient cultures, serving as central hubs for cultic worship due to their perceived spiritual advantage.

Israelite and Canaanite Contexts

In Israelite and Canaanite cultures, high places (Hebrew: *Bamah* or *Bama*) were open-air shrines typically situated on elevated terrain. Before the Israelite conquest of Canaan in the 12th–11th century BCE, these sites were dedicated to Canaanite fertility deities, such as the Baals and Asherot. Alongside altars, *matzevot* (stone pillars symbolizing the divine presence) were also erected. Although the practice of worship at these high places became common among the Hebrews, it was later forbidden after the construction of the Temple in Jerusalem. Despite repeated denunciations by prophets as an affront to God, the abolition of this form of worship proved challenging. In contrast, the practice of "backyard" altar worship, which involved individuals building their own altars before the establishment of a central temple, was more swiftly eradicated.

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References

References

  1.  When a free-standing altar is placed on the same floor-level as the congregation (in a cathedral, often at the "crossing") it is called a "low altar", particularly if the unused "high altar" is still in place, in the far end of the sanctuary.
  2.  The "high" altar is out of sight in the background, beneath the window. When the low altar is in use, the high altar in the back is not used, and stands "undressed".
  3.  If, however, the consecration was not performed by a bishop, but by a priest whom he delegated for that purpose, relics are not placed in the Holy Table.
  4.  Here, the "higher clergy" are bishops, priests, and deacons.
  5.  Any enclosure that which contains it, even an alcove or a small cabinet, is included as part of the altar, and shares its status as a temple in miniature.
  6.  Exodus 20:24
  7.  20:25
  8.  Genesis 22:9
  9.  Ezekiel 6:3
  10.  2 Kings 23:12
  11.  Genesis 8:20
  12.  Genesis 26:25)
  13.  Exodus 17:15
  14.  1 Corinthians 10:21
  15.  1 Peter 2:4; cf. Ephesians 2:10
A full list of references for this article are available at the Altar Wikipedia page

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This page was generated by an Artificial Intelligence and is intended for informational and educational purposes only. The content is based on a snapshot of publicly available data from Wikipedia and may not be entirely accurate, complete, or up-to-date.

This is not religious advice or endorsement. The information provided on this website offers a scholarly overview of altars across various religious traditions and does not constitute an endorsement, promotion, or critique of any specific religious belief, practice, or denomination. It is presented for academic understanding and comparative study of religious phenomena. Always refer to primary religious texts, official doctrines, and qualified religious scholars for in-depth understanding of specific faiths.

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