Versus populum

Earliest churches in Rome

It has been said that the reason the Pope always faced the people when celebrating Mass in St Peter's was that early Christians faced eastward when praying and, due to the difficult terrain, the basilica was built with its apse to the west. Some have attributed this orientation in other early Roman churches to the influence of Saint Peter's. However, the arrangement whereby the apse with the altar is at the west end of the church and the entrance on the east is found also in Roman churches contemporary with Saint Peter's (such as the original Basilica of Saint Paul Outside the Walls) that were under no such constraints of terrain, and the same arrangement remained the usual one until the sixth century. In this early layout, the people were situated in the side aisles of the church, not in the central nave. While the priest faced both the altar and east throughout the Mass, the people would face the altar (from the sides) until the high point of the Mass, where they would then turn to face east along with the priest.

Other pre-twentieth-century churches in Rome

It was only in the 8th or 9th century that the position whereby the priest faced the apse, not the people, when celebrating Mass was adopted in the Roman Rite. The new usage was introduced from the Frankish Empire and later became almost universal in the West. However, in several churches in Rome, it was physically impossible, even before the twentieth-century liturgical reforms, for the priest to celebrate Mass facing away from the people, because of the presence, immediately in front of the altar, of the "confession" (Latin: confessio), an area sunk below floor level to enable people to come close to the tomb of the saint buried beneath the altar. The best-known such "confession" is that in St Peter's Basilica, but many other churches in Rome have the same architectural feature, including at least one, the present Basilica of Saint Paul Outside the Walls, which, although the original Constantinian basilica was arranged like St Peter's, is oriented since 386 in such a way that the priest faces west when celebrating Mass.

1970 Roman Missal

Without requiring priests to face the people throughout the Mass, the Roman Missal calls for the facing-the-people orientation to be made possible. The 2002 edition of the General Instruction of the Roman Missal, 299 says, in the official English translation: "The altar should be built separate from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible.". Father John Zuhlsdorf says this translation is inaccurate and that the Latin original text should be translated as: "The main altar should be built separated from the wall, which is useful wherever it is possible, so that it can be easily walked around and a celebration toward the people can be carried out", a translation that includes the word "main" (in Latin, maius), which, although found in the 1969 edition of the General Instruction, does not appear in the 2002 edition. Also, in the second translation the order of the sentence has been changed from the Latin.

In practice, after the Second Vatican Council, altars that obliged the priest to have his back to the people were generally moved away from the apse wall or reredos, or, where this was unsuitable, a new freestanding altar was built closer to the people. This, however, is not universal, and in some churches and chapels it is physically impossible for the priest to face the people throughout the Mass, as before 1970 some churches, especially in Rome, had altars at which it was physically impossible for the priest not to face the people throughout the Mass.

The rubrics of the Roman Missal now prescribe that the priest should face the people at six points of the Mass. The priest celebrating the Tridentine Mass was required to face the people, turning if necessary his back to the altar, eight times. The priest is still expressly directed to face the altar at exactly the same points as in the Tridentine Mass. His position in relation to the altar determines, as before, whether facing the altar means also facing the people.

Tabernacle on the altar

In the second half of the 17th century, it became customary to place the tabernacle on the main altar of the church. When a priest celebrates Mass at such an altar with his back to the people, he sometimes necessarily turns his back directly to the Blessed Sacrament, as when he turns to the people at the Orate fratres. This seeming disrepect is absent when the priest stands on the side of the altar away from the people; but locating so large an object on the altar is arguably inconvenient for a celebration in which the priest faces the people. Accordingly, the revised Roman Missal states:

The Missal does, however, direct that the tabernacle be situated "in a part of the church that is truly noble, prominent, readily visible, beautifully decorated, and suitable for prayer" (GIRM 314).

Anglican

Historically, priests in the Church of England and other churches of the Anglican Communion celebrated the Holy Eucharist ad orientem, including the praying of the Gloria Patri, Gloria in Excelsis and Ecumenical creeds in that direction. However, over "the course of the last forty years or so, a great many of those altars have either been removed and pulled out away from the wall or replaced by the kind of freestanding table-like altar", in "response to the popular sentiment that the priest ought not turn his back to the people during the service; the perception was that this represented an insult to the laity and their centrality in worship. Thus developed today’s widespread practice in which the clergy stand behind the altar facing the people."

Methodist

The United Methodist Book of Worship mandates that:

In our churches, the Communion table is to be placed in such a way that the presider is able to stand behind it, facing the people, and the people can visually if not physically gather around it. The table should be high enough so that the presider does not need to stoop to handle the bread and cup. Adaptations may be necessary to facilitate gracious leadership. While architectural integrity should be respected, it is important for churches to carefully adapt or renovate their worship spaces more fully to invite the people to participate in the Holy Meal. If altars are for all practical purposes immovable, then congregations should make provisions for creating a table suitable to the space so that the presiding minister may face the people and be closer to them.

Lutheran

In the Lutheran German Mass (Deutsche Messe), Martin Luther, the founder of that denomination, wrote that:

Here [in Wittenberg] we retain the vestments, altar, and candles until they are used up or we are pleased to make a change. But we do not oppose anyone who would do otherwise. In the true mass, however, of real Christians, the altar should not remain where it is, and the priest should always face the people as Christ doubtlessly did in the Last Supper.

In discussing the Divine Service, Lorraine S. Brugh and Gordon W. Lathrop write that "Many Lutherans, in concert with many other Christians, think that the time of which Luther spoke has indeed come, and that the pastor should preside at the table facting the people, i.e., versus populum. The assembly needs to have a sense that it is gathered around that table, sees and hears what happens there, has a promise of Christ clearly addressed to it, participates in the thanksgiving, and is made into a community through God's gift." Thus, in the Lutheran Church, many altars are now built to be freestanding. In churches where the former altar attached to the wall cannot be moved, it has often been converted to be used as a credence table, as a "significant new table is set up, closer to the people and standing free".

Criticisms

Edward Slattery, the Roman Catholic Bishop of Tulsa has argued that the change towards Versus populum has had a number of unforeseen and largely negative effects. First of all, he says “it was a serious rupture with the Church’s ancient tradition. Secondly, it can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God. Thirdly, it places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage”.