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In theRoman Rite of theCatholic Church,Lutheranism, andAnglicanism, analtar bell (alsoMass bell,sacring bell,Sacryn bell,saints' bell,sance-bell, orsanctus bell[1]) is typically a small hand-held bell or set of bells. The primary reason for the use of such bells is to create a "joyful noise to theLord" as a way to give thanks for the miracle taking place atop thealtar.[1]
An ancillary function of the bells is to focus the attention of those attendingMass that a supernatural event is taking place on the altar.[1] These are kept on thecredence table or some other convenient location within thechancel.
The tradition of bell ringing during the consecration finds its historical roots in the Latin Mass era, where much of the celebrant's dialogue was uttered in subdued tones. During the Middle Ages, the widespread use ofrood screens often obstructed the view for many congregants, necessitating the need for auditory signals to denote significant moments within the Mass. Consequently, the ringing of bells emerged as a practical solution, effectively drawing attention to the solemn act of consecration.
While the original practical motivations for bell ringing may have diminished with time, the practice persists as an integral component of liturgical tradition. Its enduring presence serves a dual purpose: not only does it maintain continuity with historical practices, but it also functions as a subtle yet poignant reminder to worshipers, redirecting their focus towards the sacred altar and reinforcing the sanctity of the momentous proceedings unfolding before them.[2]
"A little before theConsecration, if appropriate, a minister rings a small bell as a signal to the faithful."[3][4] The usual moment chosen for giving the signal of the approach of the Consecration is when the priest stretches out his hands over thehost and thechalice while reciting theepiclesis. Mention of this signal was introduced into theRoman Missal inPope John XXIII's 1962 revision.[5] Even before 1962, it was common practice to give this signal, although it then "ha[d] no authority".[6]
All pre-1970 editions of the Roman Missal, including that of 1962, prescribe continuous ringing of the altar bell while the priest recites the words of theSanctus atLow Mass.[7] but, in line with its abolition of a hard and fast distinction between a sung and merely spoken Mass, the 1970 edition makes no mention of that practice.
According to local custom, the server also rings the bell once or three times as the priestelevates the consecrated Host and then the Chalice[3] Pre-1970 editions of theRoman Missal prescribe either a triple or a continuous ringing of the bell at each showing of the consecrated species.[8] Pre-1962 editions also prescribe that the server should first light an elevation candle, to be extinguished only after the priest has consumed thePrecious Blood or has givenCommunion to any others who wish to receive it.[9]
On 10 September 1898, theCongregation of Sacred Rites declared inappropriate the use of agong instead of the altar bell.[1]
The ringing of an altar bell began probably in the 13th century.[10] It is not mentioned in the original 1570Roman Missal ofPope Pius V[11] and was not introduced into papal Masses until the reign ofPope John Paul II.[10]
Before the reintroduction ofconcelebration, priests frequently said Mass atside altars while a public celebration was taking place at thehigh altar, theCongregation of Sacred Rites found it necessary to prohibit ringing a bell at Masses celebrated at a side altar.[12] The same rule was made even for aSolemn Mass celebrated at an altar other than one at which theBlessed Sacrament is publicly exposed, and allowed the ringing of the altar bell to be omitted when Mass was celebrated at the altar of exposition.[13]
Like all church bells, the altar bell is not rung from the end of theGloria in excelsis at theMass of the Lord's Supper onMaundy Thursday until it is sung again at theEaster Vigil onHoly Saturday. During this holiest season of theliturgical year known as thePaschal Triduum, a wooden clapper known as acrotalus (crotalus/matraca;Latin:Crotalum,Crepitaculum) is sometimes used to make important sounds in place of the altar bell.[1]
In some places it is local custom, not mandated by liturgical law, to also refrain from using altar bells during the seasons ofAdvent. As with Easter, they are rung again throughout theGloria atMidnight Mass onChristmas Eve to celebrate the resumption of their use.[14]
Bells may also be rung duringEucharistic adoration andbenediction of the Blessed Sacrament.[1]
In branches ofLutheranism, altar bells are rung at the two appropriate times during theWords of Institution ("This is my body... This is the cup of my blood...") to signify thereal presence.[15]
SomeAnglican parishes, in particular those that areAnglo-Catholic, use an altar bell which is rung to signify theReal Presence of Christ in the sacred Elements. During theEucharist, it is usually rung three times - once before theWords of Institution, and once at each elevation of the Host and of the Chalice. It may also be rung to indicate the time that the faithful may come forward to receive Communion when the priest drinks the wine from the chalice.[16]
The bells are also rung when themonstrance orciborium is exposed or processed, for example when moving thereserved Sacrament from a side altar to thehigh altar. Custom differs concerning its use at Low Mass, or duringLent andHoly Week.[1]
In some churches, particularly in theAnglo-Catholic tradition, a large (and sometimes decorated)gong, struck with a mallet, may be used during the celebration ofmass as an alternative to the altar bell.[16]
This article incorporates text from a publication now in thepublic domain: Schulte, Augustin Joseph (1907). "Altar (in Liturgy)". In Herbermann, Charles (ed.).Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company.