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For many of us, stepping into our parish church feels like coming home. We are familiar with the layout, the images on the walls, the furnishings, and our preferred pew. Even when we visit a different church, the environment is so akin that we do not feel out of place.
Every one of the items and the environment within our Catholic churches serves a function and carries a history. Below is a summary of certain sacred spaces, items, and the surrounding atmosphere.
May we constantly pursue the wonders, splendor, and affection of Christ present in our holy space.

Assembly Area (Narthex)
The meeting area, often referred to as the narthex, serves as the location where the congregation exchanges greetings both before and after Mass. It lies between the exterior entrance of the church and the interior doors that lead into the worship space. This is the spot we are greeted every Sunday, where baptisms, funerals, and weddings commence; it is also where we queue for processions and collect palms. Additionally, it offers space for religious publications and for parish announcements or exhibits.
In the early days of the Church, the narthex served as a waiting area for those who were unbaptized and for penitents who were not permitted to enter the worship area and were unable to partake in any part of the Mass. Over the centuries, the limitations regarding Mass participation have been eased, yet the term “narthex” endures.
In the assembly area, we, at least in thought, cast aside our worldly habits, recognizing that we are on the verge of stepping into sacred territory and that our mindset, physical demeanor, and even our clothing convey the sanctity present.
* The word “narthex” in Greek means “giant funnel.”
1. Nave
The section of a Catholic Church where laypeople pray and engage in worship is referred to as the nave. The term “nave” is derived from the Latin “navis,” signifying ship. We, the congregation of God, are viewed as travelers on a vessel heading towards heaven. The nave is not merely a gathering area but a space for reverence; the assembly is not just an audience but active contributors to the Holy Sacrifice of the Mass.
In the majority of churches today, the nave is occupied by pews or chairs. This has not always been true. For more than 1,000 years, churches lacked seating for the congregation; the worshippers primarily stood or knelt throughout the Mass. They not only stood but also were divided by gender. Typically, men were positioned on the right side facing the altar, while women were on the left.
It was not until the 13th century that the use of pews or benches gained prominence; even now, there are Catholic churches that lack seating, except for a few reserved for the elderly and the sick. Parishes quickly realized that pews represented a costly addition, and the expense of installation was transferred to the congregation. Pews were either purchased or rented by the faithful and often considered the property of an individual or family. This concept endured for centuries. Nowadays, we may contribute to the renovation or installation of pews, but we do not possess a specific pew (though many of us prefer to occupy the same spot at each Mass).
* The separation of men and women continued in some Catholic churches up through the 20th century.
2. Sanctuary
“They shall create a sanctuary for me, so that I may reside among them” (Ex 25:8).
The sanctuary is the space, typically elevated, at the front of the church where the altar, the ambo, the celebrant’s seat, and, in numerous churches, the tabernacle are situated. Divided from the nave, this area evokes the Holy of Holies, which refers to the inner sanctuary of the temple mentioned in the Old Testament. Notably, the altar and tabernacle were introduced into the Church centuries apart.

The General Instruction of the Roman Missal describes the sanctuary as “the area where the altar is located, where the word of God is announced, and where the priest, the deacon, and other ministers perform their roles” (No. 295).
* The sanctuary’s elevation above the nave floor serves to enhance the view of the laity but also exemplifies a special, sacred place
3. Altar
The altar serves as the focal point, the most crucial element of the church to which all else is subordinate. Each Catholic church is constructed with the altar as its primary purpose. Altars have been integral to religious rituals since ancient times, even prior to the establishment of churches; the term altar comes from a Hebrew word that translates to “place of sacrifice.”
Deep into the fourth century, there were no churches or public worship. Christians conducted their religious ceremonies away from the Roman occupiers in locations such as private residences. Frequently, the altar consisted of a basic wooden table or chest.
The upper section of the altar, referred to as the mensa, a Latin term for table, has historically been constructed from stone. The altar is blessed by a bishop and transforms into the emblem of Christ: “The stone that the builders rejected has become the cornerstone” (Mt 21:42).
The Catechism of the Catholic Church describes the altar as follows: “At the altar, which is the focal point of the church, the sacrifice of the cross becomes present through sacramental symbols. The altar also serves as the Lord’s table, inviting the People of God” (No. 1182). Here lies Mount Calvary for us; here as well, the bread and wine are transformed into the body and blood of Christ.
* In the early Church, altars were built on the sites of martyrs’ graves. As more churches were built, relics were contained in or buried under altars, a practice that still occurs today.
4. Tabernacle
Given that there were no churches in those early centuries, Christians lacked a dedicated tabernacle. Nonetheless, similar to present times, they were careful in safeguarding the Blessed Sacrament. There is some indication that after their divine services, Christians would take the consecrated bread home and consume it throughout the week. By the fourth century, when the construction of churches commenced, any reserved hosts were stored in various rooms of the church, including an area that later became known as the sacristy. Theft, pilferage, or even worse was a significant concern, particularly after the Protestant Reformation, when acts of violence were directed against the Catholic Church.
The structure of the tabernacle gradually progressed, and by the 16th century, tabernacles resembling those we currently have were being utilized. Canon Law outlines the guidelines for the positioning of the tabernacle: “The tabernacle in which the Blessed Eucharist is stored should be located in a prominent place within the church or oratory, a location that is visible, appropriately decorated, and conducive to prayer” (No. 938.2). As permitted by Church regulations and sanctioned by the local bishop, some churches opt for a distinct chapel to hold the tabernacle. The current trend is to maintain the tabernacle near the altar.
* Wherever located, the tabernacle is always locked and immoveable in order to protect the Eucharist.
5. Sanctuary Lamp
In each Catholic church, there is typically a noticeable lamp or candle alight in front of the tabernacle. This is the same illumination that the Magi pursued until they discovered the infant Jesus in a stable. This constant light continues to call out to every one of us. We instinctively seek out the dancing flame as we step into the church. Our mindset and behavior shift upon realizing that we are in the abode of the living God. The flame represents his presence and serves as a symbol of our everlasting love for the Lord, which will never fade away.
Referred to as the sanctuary lamp, it was initially utilized in the 13th century, and Canon Law 940 mandates that the lamp must remain lit at all times. This everlasting light is referenced in Leviticus 6:6 when addressing the fire for burnt offerings: “Fire shall be kept burning upon the altar continuously; it shall not go out.”
* The flame of the tabernacle lamp is purposely transferred from candle to candle beginning with the fire lit at the Easter Vigil Mass.
6. Ambo
Throughout the Mass, the ambo serves as the central feature for the Liturgy of the Word. This particular tall, raised lectern is where “only the readings, the responsorial psalm and Easter proclamation (Exsultet) are to be declared; it can also be utilized for delivering the homily and for stating the intentions of the prayer of the faithful” (General Instruction of the Roman Missal, No. 309). The arrangement and positioning of the altar and ambo highlight the intimate connection between the Liturgy of the Word and the Liturgy of the Eucharist: from the sacred altar, we receive the body and blood of Christ, and from the ambo, Christ’s sacred teachings. In this context, the ambo, similar to the altar, is not merely a physical object but a hallowed space.
The General Instruction of the Roman Missal additionally states: “The reverence for the word of God necessitates that the church possesses a setting that is appropriate for the announcement of the word, and to which the focus of the entire assembly of the faithful instinctively shifts during the Liturgy of the Word.”
After the fourth century, when the persecution of Christians ceased, churches were constructed and fashioned with an ambo or elevated platform, facilitating better acoustics for the congregation. By the ninth century, the pulpit took the place of the ambo and was situated either in the sanctuary or the nave.
* Typically, early Church ambos had steps going up each side with an area at the top big enough for the reader and servers with candles to stand.
7. Celebrant’s Chair
Throughout the Mass, the priest symbolizes Our Lord Jesus, persona Christi, which is why the priest’s chair is always distinct from other seating in the church. This chair is not crafted as a throne for a monarch; it is not luxurious or royal, yet it is clearly set apart from other chairs in the sanctuary and identified as the seat of the individual who guides the congregation. The chair is consistently positioned to be visible from the nave. “The chair of the priest celebrant must signify his office of presiding over the gathering and directing the prayer” (GIRM, No. 310).
* In a cathedral, the chair is known as the cathedra. This chair is from which the bishop exercises both his teaching authority and role as a successor of the apostles.
8. Pictures, Sculptures and Artifacts
Statues and images of Jesus, the Blessed Virgin Mary, and the saints embellish almost every church. Catholics do not pray to or adore statues; instead, we honor, we appreciate, respect, and strive to model ourselves after the person represented in the statue. We worship our living Lord, Jesus Christ, not his representation. The saints shown in our churches led lives of remarkable virtue and are now in heaven, where they can advocate for us before God.
The sculptures, images, and even the stained-glass artworks convey stories of Jesus and the Holy Scriptures. These visual representations have historically served as a vital educational resource, particularly during the initial 1,500 years of Christianity when a limited number of individuals could read.
Relics are regarded in a comparable manner, best articulated by St. Jerome (340-420): “We do not worship, we do not adore, for fear that we might kneel before the creation instead of the Creator, but we honor the relics of the martyr to improve our adoration of Him whose martyrs they represent.”
* The Second Council of Nicea and the Council of Trent reiterated that the faithful venerate the person represented by the image and not the image itself.
9. Baptismal Font
Baptism serves as the entrance to all the sacraments of the Church. The baptistry or baptismal font is an integral element of each Catholic Church and is positioned in a way that allows the congregation to partake in the baptismal rite.
Certain fonts resemble expansive basins filled with freely moving water and are typically located as you enter the nave; others are more diminutive and situated in various areas.
The initial adherents of Christianity were immersed in rivers, streams, public baths, and some were even baptized in the catacombs. Generally, it was not until the fourth century, with the establishment of churches, that baptisms began to occur indoors.
Throughout the centuries, right up to the present, the vessel employed for baptisms has been consistently downsized. The document “Built on Living Stones” by the U.S. Conference of Catholic Bishops states for every parish that, “A single font that can serve for both infant and adult baptisms represents the unified faith and baptism that all Christians possess.”
* The Church today approves the use of either triple immersion for baptism or the pouring of water three times over the candidate’s head.
10. Easter Candle
The Easter (or Paschal) candle is positioned close to the baptismal font, except during the Easter season, when it is situated next to the ambo. Dating back to around the fourth century, this sizable candle symbolizes the light of Christ, and a fresh Paschal candle is consecrated during each Easter Vigil. It is ignited for every baptism, and the flame, representing the light of Christ, is passed to a candle presented to the baptized person or to an adult family member when a child is baptized.
* The Easter candle is also lit during a funeral, recognizing that the deceased shared in the death and resurrection of Jesus at their baptism.
11. Sacristy
From the Latin word sacristra, signifying a chamber adjacent to the sanctuary or church entry, this space holds the bread and wine, holy vessels, the texts, the garments, and all items necessary for the Mass celebration. It is where priests and ministers put on their vestments. The sacristy has been a component of the church since the earliest public worship venues were established in the fourth century. This is also where the sacred vessels are washed after Mass.
* In most sacristies there is a sacrarium, a sink that drains directly into the earth where water from cleaning the vessels is poured.
12. Stations of the Cross
In almost every Catholic Church, 14 Stations of the Cross adorn the walls of the nave. We can accompany Jesus on his painful path from Pilate’s residence to his execution on Calvary that initial Good Friday. We pause at each station reflecting on the historical or customary occurrences that happened at that specific location. This widely embraced devotion developed over numerous centuries. Although many Catholics engage in this practice every Friday of Lent, the stations are accessible for us to “walk” at any moment.
The document “Built on Living Stones” from the U.S. Conference of Catholic Bishops says: “Historically, the stations have been placed along the walls of the church’s nave, or, in certain cases, around the assembly area or even the outside of the church, transforming the devotion into a genuine journey.”
* The Stations of the Cross varied in number until Pope Clement XII (r. 1730-40) settled on 14 and identified the events associated with each station.
13. Repository for Sacred Oils
Every church maintains sacred oils for various rites. Each year, during Holy Week, the bishop blesses new oils at the chrism Mass, after which they are sent to parishes. The oils include: the oil of the catechumens, the oil of the sick, and the chrism. These are stored securely in an ambry, a term from French that means wall safe or cupboard. Our Catechism states, “The sacred chrism (myron), utilized in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is customarily kept and honored in a protected location within the sanctuary. The oil of catechumens and the oil of the sick may also be placed there” (CCC, No. 1183).
* Today the ambry takes different forms and shapes and often is located near the baptismal font.
14. Confessional(s)
The earliest Christians admitted their transgressions directly to a bishop within his church and occasionally to the entire congregation. Public confessions did not last long and were discontinued by Pope Leo I (r. 440-461), who stated: “It is sufficient that the guilt which individuals carry on their consciences be revealed to the priests alone through private confession.”
In-person confession, generally performed while kneeling before a priest or sitting beside him, was the custom until the medieval period when a partition was established between the confessor and female penitents. This development ultimately resulted in the emergence of the confessional booth in the 16th century, which featured the screen barrier, and from that point until the Second Vatican Council, confessions were predominantly anonymous. In 1974, the Church presented a new confession format, advocating for a reconciliation space rather than a confessional booth. Penitents now had the option to confess either face to face or behind a partition.
* Parish penance services, primarily held during Lent and Advent, are products of Vatican II.

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