TABERNACLE (Tabernaculum). – From the Latin *taberna* (= a hut built with wooden planks), it denotes the field tent of the Roman army; it corresponds to a double hut with a curtained enclosure (cf. sculptures on the Trajan and Aurelius columns), and the tent of Roman magistrates on mission.
In Late Latin, *t.* also meant a sacred edicule in the form of a house, and from this it came to denote a precise type of tomb; it was not unlike the roofed shelters (whence the explanation that tombs are found *sub teglata*), a kind of ciborium with a tiled roof. As an inscription from the 5th century (excavations 1950) from Concordia Sagittaria (Venice) states, the term *t.* also indicates a sacellum, a funerary chapel, a small rectangular cell, divided into compartments, whose opening was framed by small columns in the manner of a *propylaeum* and niches, three by three, aligned along the rectangular perimeter of the outer wall; this funerary enclosure, with a vaulted roof, was equipped with an altar containing relics, placed before the tomb of Faustiniana, a servant of Christ, who commends herself and her burial to the “tabernaculum Christi.” A sacristan who died in this sense is also mentioned at Tipasa; indeed, beside the church-martyrium of St Salsa, an inscription states that this oratory, in relation to the cult paid to the Saint, was the initial memorial, the brief *tabernaculum*, where, according to the *Passion*, the Saint’s body had rested.
In Catholic liturgy, *t.* is a closed and elevated edicule placed at the center of the altar where the Most Holy Eucharist is reserved. Anciently, the sacred Species were kept in the *conditorium* (a cupboard) in special compartments shaped like an edicule, in the sacristy, or beneath the altar mensa, in the apse wall; in the 11th century they began to be kept on the altar (cf. *Admonitio synodalis* [PL 96, 1375] and the *Regula* of Prüm, *De synodalibus causis* [PL 132, 87]), thus entering liturgical use the Eucharistic doves suspended beneath the *tegurium* or ciborium, which still recalls the original meaning of *t.*, while *conditorium* recalls the form of the sepulchre. In the 12th century the term assumes the name and function of *t.*, as an edicule set against the walls of the altar; noteworthy too are the Gothic Eucharistic towers. In the 15th century the true and proper *t.* appears. The first was built by the bishop of Verona, GIOVANNI MATTEO GIBERTI (1524–43), in his cathedral, where the high altar was constructed with an Eucharistic *t.* at its center. Thus it soon became the focal point of Eucharistic worship with a permanent character, i.e., even outside of Mass; and art enriched it with the most elegant structural and decorative designs. The primitive edicule took the form of rectangular, octagonal, or round tempietto structures, with columns, statues, marbles, bronzes, etc. Above the tempietto is placed the Cross, and in the center opens a door, almost always chased and often enriched with precious stones and sacred figures. The classical or Baroque artistic schemes created a varied iconography of the *t.*, which, in miniature, reproduces the designs of grand architecture. In the Byzantine rite, the *arthophorion* corresponds to the *t.* of the Latin rite (C. Costantini).
Among the most notable *t.* for artistic value, elegant structure, and exquisite decoration, the following should be recalled: the *t.* by Orcagna in Orsanmichele in Florence; by MINO DA FIESOLE in the Medici chapel of the church of S. Croce in Florence; by I. SANSOVINO in the National Museum in Florence; by IL VECCHIETTA on the high altar of the cathedral of Siena; by A. RICCIO in the chapel of the Most Holy Sacrament of the basilica of S. Maria Maggiore in Rome; and by G. L. BERNINI in the chapel of the Most Holy Sacrament in the basilica of S. Peter in Rome (cf. also EUCHARIST IN LITURGY, col. 775–79).
Paolo Lino Zovatto
LITURGICAL NORMS. – The use, introduced by the bishop of Verona, was supported by the Popes, and in 1614 Paul V, in the edition of the *Roman Ritual*, made it obligatory for all of Rome and recommended its use in other dioceses. Outside Italy it was slow to be introduced, despite the provincial synod of Toulouse in 1590 having imposed II. The provincial synod of Constance in 1609, on the other hand, left freedom for the reservation of the Most Holy Eucharist “either on the main altar according to the Roman custom or on the left side of the choir near the altar” (F. Raible, *Der Tabernakel einst u. jetzt*, Freiburg in Br. 1908, p. 422). This continued until 21 Aug. 1863, when the Sacred Congregation of Rites imposed the adoption of the *t.* on the altar, forbidding any other form of reservation of the Most Holy Eucharist. The obligation was reaffirmed by canon 1269 of the *Codex Iuris Canonici*. The Congregation of the Sacraments then issued, on 26 May 1938, an Instruction giving precise norms on the matter (AAS 30 [1938], pp. 198–207). In the current discipline of the Church, the Most Holy Eucharist must be reserved solely in a fixed and immovable *t.* placed at the center of the altar. It is obligatory for all cathedral and parish churches. In cathedrals and collegiate churches, on account of the choral office, the *t.* must not stand on the high altar but on another side altar or in a chapel specifically designated for this purpose. In parish churches, however, the *t.* must stand on the high altar; nothing, however, prohibits it from standing on another suitable altar while adorned. The Eucharist may be reserved in only one *t.* (S. Congr. of Rites, decree 3449, ad 1).
There are no norms regarding the form of the *t.*: this is left to the artist’s genius; but it is always necessary that it have a single opening and that the gaze not penetrate its interior. It is forbidden to place electric bulbs inside II. The interior must be gilded or at least covered with white silk (S. Congr. of Rites, decrees 3150, 3254, 3709, 4035). The *t.* must not serve as a base for statues, images, or relics (decree 2613, 2740); the Cross for Mass may be placed upon it only when no other provision can be made (decree 4136). The *tronetto* for exposition may be placed upon it only during solemn exposition of the Most Holy Sacrament. Apart from the Most Holy Eucharist, nothing else may be reserved in the *t.*, which must always be covered by a *conopeum* of white fabric or of the liturgical color of the day. The use of the *conopeum* is mandatory (decrees 3520, 4137), but in the case of grand or artistic *t.*, the legitimate authority may dispense from its use. The key to the *t.* must be of gold or silver, and if of iron, it must be silvered or gilded; it must be jealously guarded by the parish priest or by a person entrusted with the church who enjoys his full trust. Before the *t.* there must be, day and night, at least one lamp fueled with oil or beeswax, or, in the absence of beeswax, with the approval of the local Ordinary, with other vegetable oils (canon 1271). – Cf. pl. CXIX.
As for those who were filled with the spirit of God for this purpose (Ex. 31, 1–11; 36–38), God showed Moses its model on Mount Sinai. The people contributed to it with voluntary offerings, and 29 talents of gold (1,400 kg) and 730 shekels, 100 talents of silver (4,300 kg) and 1,775 shekels were employed. It consisted of the forecourt and the *t.* or tent and its furnishings.
Tabernacle (Tent) of Meeting
(From A. Roethge, *A Dictionary of the Bible*, IF, Edinburgh 1609, p. 661)
**Tabernacle (Tent) of Meeting** — Above: Tabernacle of Meeting; Plans of the Tabernacle: A) Holy Place; B) Holy of Holies; a) altar of burnt offerings; b) bronze laver; c) altar of incense; d) golden candelabrum; e) table of the bread of the Presence
Bronze stands spaced at intervals of 5 cubits and stretched with cords attached to stakes. The entrance was on the east side, 20 cubits wide, consisting of an embroidered curtain with violet, purple, scarlet, and twisted linen, hanging from four columns as above, and removable. The curtains were threaded onto rods and hung from hooks on the columns; all Israelites could enter the courtyard.
The tabernacle proper was the dwelling place of God, where He manifested Himself to Israel. Located at the center of the courtyard with its entrance to the east, it was a rectangle 30 cubits long, 10 cubits high, and 10 cubits wide (75 sq. cubits), divided by a veil into two parts: 1) the Holy Place, 20 cubits long, 10 cubits high, and 10 cubits wide; 2) the Holy of Holies, or Most Holy Place, a perfect cube (10 cubits x 10 cubits x 10 cubits), shrouded in mystical darkness.
It consisted of an acacia wood framework covered in gold, supporting an inner precious curtain and protected by outer coverings. The framework comprised 48 planks, each 10 cubits high and 10 cubits wide, each resting on two silver bases and fitted with two sockets for attachment: arranged 20 x 20 along the south-north sides, 6 on the west side, with two reinforced and possibly projecting at the rear western corners. The entire structure was bound by 15 crossbars (of acacia covered in gold), five per side (the central one spanning the entire wall), inserted into gold rings affixed to the planks. Inside were hung two curtains woven like the courtyard’s curtain but adorned with cherubim figures, each 5 cubits wide, made from ten joined panels (28 cubits long x 4 cubits wide), fastened with 50 gold clasps and 50 gold loops above the veil separating the Holy Place from the Most Holy Place.
The outer coverings consisted of three layers. The first was a goat-hair cloth, 30 cubits long and 4 cubits wide (divided into two sections, one of 5 panels and the other of 6, totaling 11), joined with loops and clasps (of bronze) like the inner curtain. Being longer and wider (by 4 and 2 cubits respectively), its edges draped to the ground, covering the inner veil and folding at the front. The second covering was of red-dyed ram skins, and the third of *tachash* skins (badger, dolphin, dugong). The veil separating the Holy Place from the Most Holy Place was fixed with wax like the inner veil: hung from four gold-covered acacia columns with gold hooks and silver bases. A curtain hung at the entrance to the Holy Place, similar to the others but without cherubim, suspended from five columns as above.
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TABERNACLE (TENT) OF MEETING (Heb. *’ōhel*, usually followed by *mô’ādh*: “tent of meeting”)
A portable sanctuary (Septuagint: *σκηνή τοῦ μαρτυρίου*; Vulgate: *Tabernaculum testimonii* or *foederis*) constructed by Moses on divine command for the worship of the Israelite people and officiated until the construction of the Temple in Jerusalem.
It was probably preceded by a sacred tent (Ex. 33:7-11), a provisional sanctuary that Moses carried outside the camp as punishment for the worship of the golden calf. When Moses entered it, the cloud would settle at its entrance, and the people would prostrate themselves at the entrances of their tents. In Ex. 16:33-34, there is mention of a place “before Yahweh” called *ha-’ōdhuth* (“precept,” perhaps indicating the tablets of the law), where an *’ōmer* of manna was preserved; it is unclear whether this should be identified with the provisional tent or with the Tabernacle.
The description of the Tabernacle is in Ex. 25-27; its execution in ibid., 36-38; its erection and consecration in ibid. 40 (cf. Flavius Josephus, *Antiquitates Judaicae*, III, 6). Its principal artisan was Bezalel (v.), son of Uri, of the tribe of Judah, assisted by Oholiab, son of Ahisamach, of the tribe of Dan.