It is clear that from the earliest times a kiss was not only a token of love, but also under certain circumstances a symbol of profound respect. For example, the son of Sirach (Ecclus., xxix, 5) describes how would-be borrowers, when they wish to ingratiate themselves “kiss the hands of the lender, and in promises they humble their voice”. It is in accordance with this symbolism, so universally understood and practised, that the Church enjoins the kissing of many holy objects, e.g. relics, the book of the Gospels, the cross, blessed palms, candles, the hands of the clergy and nearly all the utensils and vestments connected with the liturgy. In particular the altar is repeatedly kissed by the celebrant in the course of the Mass, and this practice is of very ancient date. The earliest of the Ordines Romani mentions it twice, but only twice: first, when the bishop ascends to the altar at the beginning, and secondly, at the Offertory, when he comes again to the altar from his throne. Innocent III speaks of the altar being kissed three times, but in the days of Durandus nine such salutations were in use, as at present. By a symbolism prevalent from a very early period the altar was regarded as typical of Christ, the God-Man, abiding permanently with His Church in the Sacrifice of the Mass, and this conception is preserved, for example, in the address now made to the candidate in the ordination of a subdeacon. The appropriateness of kissing the altar before the salutation Dominus vobiscum need not be insisted upon: it clearly implies that the greeting comes, not from the priest only, but from Christ, the head and corner-stone, to the faithful who are the members of His Church. On the other hand the prayer said by the priest, on first ascending to the altar, indicates that this kiss has also special reference to the relics therein enshrined.
