Corporal Punishment of Children and Change of Attitudes – a Cross Cultural Study

Total Page:16

File Type:pdf, Size:1020Kb

Corporal Punishment of Children and Change of Attitudes – a Cross Cultural Study Corporal punishment of children and change of attitudes – a cross cultural study By Örjan Bartholdson Art. nr. 2001-2656 Save the Children fights for children’s rights.We deliver immediate and lasting improve- ments to children’s lives worldwide. Save the Children Sweden publishes books and reports to disseminate knowledge about the situation of children, to provide guidance and inspire new thoughts and discussions. Our vision is a world which respects and values each child, a world which listens to chil- dren and learns and a world where all children have hope and opportunity. This is a joint cooperation between Context and Save the Children Sweden. Context is a journalist cooperative focusing on global development issues and develop- ment co-operation. Its members are journalists with extensive professional experience of development co-operation in Latin America, Asia and Africa. (www.context.nu) ISBN 91-89366-67-0 © 2000 Örjan Bartholdsson, at the request of Context and Save the Children Sweden Project leader:Annika Malmborg Production manager: Ola Höiden Linguistic review: Diana Strannard Graphic design: Petra Handin, Kapsyl Reklam Cover illustration: Mia D’Angelou Printed by: Save the Children Sweden Save the Children Sweden 107 88 Stockholm Tel:08-698 90 20 Fax: 08-698 90 25 Internet: www.rb.se/bookshop E-mail: [email protected] Table of Contents Foreword . 4 1. Introduction . 5 Objective and method . 6 Definitions of punishment in this study . 6 Limitations . 7 2. Models for changing attitudes and behavior . 8 The importance of issue involvement . 8 Contexts of attitude change . 9 The need of an integrated approach . 13 3. Childhood – a universal phenomenon . 15 Cultures of rearing – a matter of personhood . 16 Rearing, punishment and abuse in western societies . 17 Cross-cultural understanding . 18 4. Corporal punishment . 19 General definitions . 19 The widespread use of corporal punishment . 20 Children’s right to integrity and physical safety . 21 Consequences of punishment . 21 Vulnerable categories of children . 22 Links to societal violence . 23 Alcohol and substance abuse . 24 Social networks and interference . 24 The potentially negative role of social networks . 27 Class identity . 28 5. Family relations in Latin America . 30 Machismo – the exaggeration of maleness . 31 Alternative caretakers . 32 6. Conclusions . 33 Regulatory context . 33 Relational context . 34 Ideological context . 36 Experiential and biographical contexts . 37 References . 39 Foreword This report forms part of an external evaluation of a campaign against corporal punishment and mistreatment of children in Central America and Mexico. The main objective of the study is to understand how corporal punishment of chil- dren can be addressed, in programmes and projects, mainly with a focus on the Central American region. The findings in the report will be used as a compari- son when analysing the strategies and methods used in the campaign in Central America. However, the findings in the evaluation is of relevance for anyone working with the issue of corporal punishment, as it gives a framework of analysis for understanding the deep rooted values and conceptions underlying the use of cor- poral punishment of children. A tool to analyse how to approach corporal punishment in different contexts, is essential for anyone developing program- mes or campaigns on the issue. The report begins with an introduction to communications theories, and to models for changing attitudes and behaviour. The second part deals with diffe- rent cultures of child rearing as a matter of person hood. The third part intro- duces the reader to the issue of corporal punishment, and analysis it in relation to consequences for children, to class belonging, and to societal violence. It also describes why it is as a child rights issue, and how negative attitudes in social networks can prevent the development of the issue. Fourthly, specific aspects of family relations in Latin America are discussed briefly, before the final conclu- sions are presented. At the end of the report, a rich list of references is included, which inspires to further reading on the subject. Save the Children Sweden would like to thank and acknowledge the profes- sionalism of the evaluation team at Context, who has managed to use both an interdisciplinary and cross-cultural approach in analysing the issue of corporal punishment of children. The cooperation has been most awarding. Annika Malmborg Save the Children Sweden “Chen Wenxun scolded his son when the latter brought him a cup of cold tea. The father poured the tea on the ground and picked up a stick with which to beat his son. The son ran away and the father chased after him. The ground was slippery becau- se of the spilled tea and Wenxun lost his footing, struck his head, and died as a result of his injury. The son was charged with a crime and the verdict was ‘detention in prison for strangling” [Scharfstein 1974]. 4 Corporal punishment of children and change of attitudes 1. Introduction Child rearing is a universal phenomenon, practiced among all cultures and soci- al categories. All groups of adults utilize praise and punishment as methods to socialize their children into a desired behavior in order to make them respected and/or successful members of their group. Methods of punishment may vary widely. Some groups use mild forms of social isolation, others resort to spanking, while, in extreme cases, children may be hit with sticks or even hung in ropes above the ground. In almost all cultures, however, corporal punishment is an integral part of rearing. During most of mankind’s history corporal punishment of dependent cate- gories of people has not been questioned by the society at large. The victims have always been categories that have been regarded as lacking sovereignty over their own bodies, and/or not possessing full human value. Such categories have con- sisted of slaves, serfs, manual workers, women, and children. During the last cen- tury, however, one by one, groups have either ceased to exist, as in the case of slaves and serfs1, or gained full human value and respect, at least in internatio- nal conventions and legislation. But there still remains one category that is regarded as lacking the full rights to their own bodies by large groups of people and that is children. In most soci- eties there still exists powerful cultural reinforcement, through behavior and dis- course, that physical punishment of children is not to be equated with violence, even where a directly comparable assault on adults would constitute an illegal act. Notions of children and childhood, however, often have different social mea- nings in distinct cultures. In many cultures, for example, there is no extended transition period between childhood and adulthood. Boys and girls have to go through a rite of passage that transforms them into young adults, that burden them with all the responsibilities of being a grown-up. Even the period of ado- lescence, that plays such important role in western societies, is to a great degree a product of the youth culture that emerged in the 1950s. Notions of childhood may vary but all societies base their classifications on aspects of age and gender. The definitions of these criteria have a large impact on the forms of corporal punishment and on up to what age children may be subjected to punishment. In some cultures children are believed to be incapable of responsible behavior and will therefore only be subjected to very mild forms of physical punishment while people in other cultures regard castigation as absolutely necessary in order to inculcate the appropriate behavior. Boys and girls are, furthermore, mostly brought up differently and both forms and frequency of punishment often vary depending on gender. The last decades, however, have witnessed great progress in the protection of children’s rights, and more than 190 countries have ratified the UN Convention on the Rights of the Child. The Convention stipulates that a person is a child 1 There are several regions in the world where in reality both slaves and serfs exist, but it is condemned both by national legislation and international conventions. Corporal punishment of children and change of attitudes 5 until 18 years old and that all children have the same rights regardless of gender. The highest international authority on the human rights of children, the UN Committee on the Rights of the Child, asserts that the UN Convention is not compatible with legal endorsement of corporal punishment. Despite the Con- vention, however, corporal punishment is still both widely used and even defen- ded by the authorities in some nations. Objective and method This study forms part of an external evaluation of the campaign against mistre- atment of children in Central America and Mexico, 1996–2000. The objective of the study is to identify potential indicators that can be used to evaluate the strategies used in this campaign. The method of this study is largely based on an anthropological comparison of the social and cultural context of corporal punishment in different cultures. As psychological and psychiatric research has focused more on the detrimental effects of corporal punishment on children, this study combines findings from the former disciplines with anthropological research and conclusions. In general, anthropologists have not identified punishment that is socially accepted by a specific culture as a problem. They have described rearing in its cultural context, including both praise and punishment. More attention has been given to punishment and mistreatment that is regarded as socially and morally deviant in a specific culture. It has to be emphasized, though, that what is regarded as socially accepted punishment, and what is seen as abuse often lack a clear line of definition. This study analyzes the prevalence of cultural patterns of corporal punishment and different forms of mistreatment of children.
Recommended publications
  • Church and Liturgical Objects and Terms
    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
    [Show full text]
  • Vestments and Sacred Vessels Used at Mass
    Vestments and Sacred Vessels used at Mass Amice (optional) This is a rectangular piece of cloth with two long ribbons attached to the top corners. The priest puts it over his shoulders, tucking it in around the neck to hide his cassock and collar. It is worn whenever the alb does not completely cover the ordinary clothing at the neck (GI 297). It is then tied around the waist. It symbolises a helmet of salvation and a sign of resistance against temptation. 11 Alb This long, white, vestment reaching to the ankles and is worn when celebrating Mass. Its name comes from the Latin ‘albus’ meaning ‘white.’ This garment symbolises purity of heart. Worn by priest, deacon and in many places by the altar servers. Cincture (optional) This is a long cord used for fastening some albs at the waist. It is worn over the alb by those who wear an alb. It is a symbol of chastity. It is usually white in colour. Stole A stole is a long cloth, often ornately decorated, of the same colour and style as the chasuble. A stole traditionally stands for the power of the priesthood and symbolises obedience. The priest wears it around the neck, letting it hang down the front. A deacon wears it over his right shoulder and fastened at his left side like a sash. Chasuble The chasuble is the sleeveless outer vestment, slipped over the head, hanging down from the shoulders and covering the stole and alb. It is the proper Mass vestment of the priest and its colour varies according to the feast.
    [Show full text]
  • Altar Guild Handbook, Rev
    HANDBOOK FOR ALTAR GUILDS Revised 2014 (Former versions entitled “Altar Guild Manual”) The Episcopal Diocese of Texas i The National Altar Guild Association (NAGA) The purpose of the National Altar Guild Association (NAGA) is to assist parish, diocesan, and provincial altar guilds through information, resources, and communication, including a quarterly newsletter—the EPISTLE www.nationalaltarguildassociation.org National Altar Guild Prayer Most gracious Father Who has called me Your child to serve in the preparation of Your Altar, so that it may be a suitable place for the offering of Your Body and Blood; Sanctify my life and consecrate my hands so that I may worthily handle Those Sacred Gifts which are being offered to You. As I handle holy things, grant that my whole life may be illuminated and blessed by You, in whose honor I prepare them, and grant that the people who shall be blessed by their use, May find their lives drawn closer to Him Whose Body and Blood is our hope and our strength, Jesus Christ our Lord. AMEN. Oh Padre bondadosa, que has llamado a tu hija(o) a sevir en la preparación de Tu Altar, para que sea un lugar digno para la Ofrenda de Tu Cuerpo y de Tu Sangre; Santifica mi vida y consagra mis manos para que de esta manera yo pueda encargarme dignamente de estos Dones Sagrados que te ofrecemos. Mientras sujeto estos santos objetos, concede que mi vida sea iluminada y santificada por Ti, en cuyo honor los preparo, y permite también que el pueblo bendecido por su participación, se una más a Él, Cuyo Cuerpo y Sangre son nuestra esperanza y nuestra fortaleza, Jesucristo nuestro Señor.
    [Show full text]
  • Holy Communion, Anglican Standard Text, 1662 Order FINAL
    Concerning the Service Holy Communion is normally the principal service of Christian worship on the Lord’s Day, and on other appointed Feasts and Holy Days. Two forms of the liturgy, commonly called the Lord’s Supper or the Holy Eucharist, are provided. The Anglican Standard Text is essentially that of the Holy Communion service of the Book of Common Prayer of 1662 and successor books through 1928, 1929 and 1962. The Anglican Standard Text is presented in contemporary English and in the order for Holy Communion that is common, since the late twentieth century, among ecumenical and Anglican partners worldwide. The Anglican Standard Text may be conformed to its original content and ordering, as in the 1662 or subsequent books; the Additional Directions give clear guidance on how this is to be accomplished. Similarly, there are directions given as to how the Anglican Standard Text may be abbreviated where appropriate for local mission and ministry. The Renewed Ancient Text is drawn from liturgies of the Early Church, reflects the influence of twentieth century ecumenical consensus, and includes elements of historic Anglican piety. A comprehensive collection of Additional Directions concerning Holy Communion is found after the Renewed Ancient Text: The order of Holy Communion according to the Book of Common Prayer 1662 The Anglican Standard Text may be re-arranged to reflect the 1662 ordering as follows: The Lord’s Prayer The Collect for Purity The Decalogue The Collect of the Day The Lessons The Nicene Creed The Sermon The Offertory The Prayers of the People The Exhortation The Confession and Absolution of Sin The Comfortable Words The Sursum Corda The Sanctus The Prayer of Humble Access The Prayer of Consecration and the Ministration of Communion (ordered according to the footnote) The Lord’s Prayer The Post Communion Prayer The Gloria in Excelsis The Blessing The precise wording of the ACNA text and rubrics are retained as authorized except in those places where the text would not make grammatical sense.
    [Show full text]
  • Issue 21 - June 2019
    ARCHDIOCESE OF PORTLAND IN OREGON Divine Worship Newsletter Corpus Christi Procession, Bolsena Italy ISSUE 21 - JUNE 2019 Welcome to the twenty first Monthly Newsletter of the Office of Divine Worship of the Archdiocese of Portland in Oregon. We hope to provide news with regard to liturgical topics and events of interest to those in the Archdiocese who have a pastoral role that involves the Sacred Liturgy. The hope is that the priests of the Archdiocese will take a glance at this newsletter and share it with those in their parishes that are involved or interested in the Sacred Liturgy. This Newsletter is now available through Apple Books and always available in pdf format on the Archdiocesan website. It will also be included in the weekly priests’ mailing. If you would like to be emailed a copy of this newsletter as soon as it is published please send your email address to Anne Marie Van Dyke at [email protected]. Just put DWNL in the subject field and we will add you to the mailing list. All past issues of the DWNL are available on the Divine Worship Webpage and from Apple Books. The answer to last month’s competition was St. Paul outside the Walls in Rome - the first correct answer was submitted by Sr. Esther Mary Nickel, RSM of Saginaw, MI. If you have a topic that you would like to see explained or addressed in this newsletter please feel free to email this office and we will try to answer your questions and treat topics that interest you and perhaps others who are concerned with Sacred Liturgy in the Archdiocese.
    [Show full text]
  • Traditional Latin Mass (TLM), Otherwise Known As the Extraordinary Form, Can Seem Confusing, Uncomfortable, and Even Off-Putting to Some
    For many who have grown up in the years following the liturgical changes that followed the Second Vatican Council, the Traditional Latin Mass (TLM), otherwise known as the Extraordinary Form, can seem confusing, uncomfortable, and even off-putting to some. What I hope to do in a series of short columns in the bulletin is to explain the mass, step by step, so that if nothing else, our knowledge of the other half of the Roman Rite of which we are all a part, will increase. Also, it must be stated clearly that I, in no way, place the Extraordinary Form above the Ordinary or vice versa. Both forms of the Roman Rite are valid, beautiful celebrations of the liturgy and as such deserve the support and understanding of all who practice the Roman Rite of the Catholic Church. Before I begin with the actual parts of the mass, there are a few overarching details to cover. The reason the priest faces the same direction as the people when offering the mass is because he is offering the sacrifice on behalf of the congregation. He, as the shepherd, standing in persona Christi (in the person of Christ) leads the congregation towards God and towards heaven. Also, it’s important to note that a vast majority of what is said by the priest is directed towards God, not towards us. When the priest does address us, he turns around to face us. Another thing to point out is that the responses are always done by the server. If there is no server, the priest will say the responses himself.
    [Show full text]
  • Pdf • an American Requiem
    An American Requiem Our nation’s first cathedral in Baltimore An American Expression of our Roman Rite A Funeral Guide for helping Catholic pastors, choirmasters and families in America honor our beloved dead An American Requiem: AN American expression of our Roman Rite Eternal rest grant unto them, O Lord, And let perpetual light shine upon them. And may the souls of all the faithful departed, through the mercy of God, Rest in Peace. Amen. Grave of Father Thomas Merton at Gethsemane, Kentucky "This is what I think about the Latin and the chant: they are masterpieces, which offer us an irreplaceable monastic and Christian experience. They have a force, an energy, a depth without equal … As you know, I have many friends in the world who are artists, poets, authors, editors, etc. Now they are well able to appre- ciate our chant and even our Latin. But they are all, without exception, scandalized and grieved when I tell them that probably this Office, this Mass will no longer be here in ten years. And that is the worst. The monks cannot understand this treasure they possess, and they throw it out to look for something else, when seculars, who for the most part are not even Christians, are able to love this incomparable art." — Thomas Merton wrote this in a letter to Dom Ignace Gillet, who was the Abbot General of the Cistercians of the Strict Observance (1964) An American Requiem: AN American expression of our Roman Rite Requiescat in Pace Praying for the Dead The Carrols were among the early founders of Maryland, but as Catholic subjects to the Eng- lish Crown they were unable to participate in the political life of the colony.
    [Show full text]
  • A Commentary on the General Instruction of the Roman Missal
    A Commentary on the General Instruction of the Roman Missal A Commentary on the General Instruction of the Roman Missal Developed under the Auspices of the Catholic Academy of Liturgy and Cosponsored by the Federation of Diocesan Liturgical Commissions Edited by Edward Foley Nathan D. Mitchell Joanne M. Pierce Foreword by the Most Reverend Donald W. Trautman, S.T.D., S.S.L. Chairman of the Bishops’ Committee on the Liturgy 1993–1996, 2004–2007 A PUEBLO BOOK Liturgical Press Collegeville, Minnesota A Pueblo Book published by Liturgical Press Excerpts from the English translation of Dedication of a Church and an Altar © 1978, 1989, International Committee on English in the Liturgy, Inc. (ICEL); excerpts from the English translation of Documents on the Liturgy, 1963–1979: Conciliar, Papal, and Curial Texts © 1982, ICEL; excerpts from the English translation of Order of Christian Funerals © 1985, ICEL; excerpts from the English translation of The General Instruction of the Roman Missal © 2002, ICEL. All rights reserved. Libreria Editrice Vaticana omnia sibi vindicat iura. Sine ejusdem licentia scripto data nemini licet hunc Lectionarum from the Roman Missal in an editio iuxta typicam alteram, denuo imprimere aut aliam linguam vertere. Lectionarum from the Roman Missal in an editio iuxta typicam alteram—edition iuxta typica, Copyright 1981, Libreria Editrice Vaticana, Città del Vaticano. Excerpts from documents of the Second Vatican Council are from Vatican Council II: The Basic Sixteen Documents, edited by Austin Flannery, © 1996 Costello Publishing Company, Inc. Used with permission. Cover design by David Manahan, OSB. Illustration by Frank Kacmarcik, OblSB. © 2007 by Order of Saint Benedict, Collegeville, Minnesota.
    [Show full text]
  • Catholic Liturgical Calendar †
    Catholic Liturgical Calendar January 1, 2018 through December 31, 2018 FOR THE DIOCESES OF THE UNITED STATES OF AMERICA 2018 ⚭ † ☧ 2 JANUARY 2018 1 Mon SOLEMNITY OF MARY, THE HOLY MOTHER OF GOD white Rank I The Octave Day of the Nativity of the Lord Solemnity [not a Holyday of Obligation] Nm 6:22-27/Gal 4:4-7/Lk 2:16-21 (18) Pss Prop Solemnity of Mary, the Holy Mother of God (Theotokos) The Octave Day of the Nativity of the Lord Solemnity of Mary, the Holy Mother of God (Theotokos) “From most ancient times the Blessed Virgin has been venerated under the title ‘God- bearer’(Theotokos)” (Lumen Gentium, no. 66). All of the Churches recall her memory under this title in their daily Eucharistic prayers, and especially in the annual celebration of Christmas. The Virgin Mary was already venerated as Mother of God when, in 431, the Council of Ephesus acclaimed her Theotokos (God-bearer). As the Mother of God, the Virgin Mary has a unique position among the saints, indeed, among all creatures. She is exalted, yet still one of us. Redeemed by reason of the merits of her Son and united to Him by a close and indissoluble tie, she is endowed with the high office and dignity of being the Mother of the Son of God, by which account she is also the beloved daughter of the Father and the temple of the Holy Spirit. Because of this gift of sublime grace she far surpasses all creatures, both in heaven and on earth. At the same time, however, because she belongs to the offspring of Adam she is one with all those who are to be saved.
    [Show full text]
  • Amen Corner Corporal.Pages
    1 The Amen Corner: Swaddling for the People of God Paul Turner Scrupulosity afflicts many a liturgist, researcher and churchgoer. As a presider at mass, I find myself easily distracted about insignificant matters such as where the server sets the missal, vessels and purificators on the altar. I catch myself adjusting the arrangement by inches. Ritual is repetitious. It thrills by gently modifying the predictable. One hazard is fixating on parts that stay the same. Still, if the altar is properly arranged, it eliminates distractions for prayer. Yet too often liturgists - and even non-liturgists - are more punctilious than prayerful. One of my obsessions, I confess, is the corporal. I care about how it is made, how it is folded, when it appears, how it is carried, where it is placed, how it is opened, when it is removed, who removes it, where it goes afterward, how many uses it gets, who cleans it, how it is cleaned, the occasions for its use, and most of all - I know you think all of this is silly, but - most of all I obsess over when the vessels first touch it. The corporal is a square white piece of cloth that customarily measures just over a foot in each direction. It rests on top of the altar cloth and delineates the area where the vessels are placed during the liturgy of the eucharist. Traditionally the corporal is folded in a particular way: The person who irons it folds the bottom third up and the top third down, then the left third in and the right third to cover.
    [Show full text]
  • Liturgical Vocabulary Lexicon St
    Liturgical Vocabulary Lexicon St. Thomas the Apostle Parish Please use the following lexicon to increase your wonder of the holy mysteries, enrich your liturgical ministry, and deepen your participation in the Body of Christ. Acolyte (ak-uh-lahyt, n.) – Latin. “helper.” An Altar attendant in public worship. The highest-ranking member of the four minor orders; a formal office of the church. See Altar Server. i.e. The Acolyte, like the priest, is allowed to purify communion vessels. Agape (ah-gah-pey, v.) – Greek. “love.” The last and most beautiful name for God in the New Testament: “God is agape” (1 Jn 4:8. 16). A love that springs from goodness, from pure grace, totally self-less. The mystery at the heart of the Eucharist, the liturgical reality of the Church. i.e. Christ gives himself for the world, embodying God’s Agape for humanity. Alb (n.) – Latin. “White (vestment).” A white linen vestment with narrow sleeves, worn in liturgical celebrations as a symbol of a person’s baptism into the life of Christ. i.e. The server wears an Alb as a symbol to remind all baptized people of their salvation in Christ. Altar (n.) – Latin. “Ritual table or platform (for offering).” A fixed, ritual table of special construction for the Eucharistic celebration, consecrated at a church’s dedication by a Bishop with Sacred Chrism. Site of the ritual sacrifice of the Mass. i.e. The Altar is the most important element of a Catholic Church and is often placed front and center. Altar Server (n.) – A lay person who assists the priest with the ritual elements of mass, not formally commissioned.
    [Show full text]
  • The Care and Cleansing of Altar Linens 1 in the Archdiocese of St
    The Care and Cleansing of Altar Linens 1 in the Archdiocese of St. Louis Adapted from the United States Conference of Catholic Bishops’ Secretariat of Divine Worship Whatever is set aside for use in the liturgy takes on a certain sacred character both by the blessing it receives and the sacred function it fulfills. Thus, the cloths used at the altar in the course of the Eucharistic celebration should be treated with the care and respect due to those things used in the preparation and celebration of the sacred mysteries. This brief statement reflects on the importance of reverently caring for altar lines which, because of their use in the liturgy, are deserving of special respect.1 These linens should be “beautiful and finely made, though mere lavishness and ostentation must be avoided.”2 Altar cloths, corporals, purificators, lavabo towels and palls should be made of absorbent cloth and never of paper. Altar linens are appropriately blessed according to the Order for the Blessing of Articles for Liturgical Use.3 The blessing and number of such articles for liturgical use may take place “within Mass or in a separate celebration in which the faithful should take part.”4 Altar Cloths Just as the altar is a sign for us of Christ the living stone,5 altar cloths are used “out of reverence for the celebration of the memorial of the Lord and the banquet that gives us his body and blood.”6 By their beauty and form they add to the dignity of the altar in much the same way that vestments solemnly ornament the priests and sacred ministers.
    [Show full text]