Where does the Priest rest his gaze?

This is an analysis of the points in the Mass where the “gaze” of the priest is directed. It is my position that the instructions regarding the gaze of the priest indicate changes in the direction of his gaze. Hence when the instruction states “ Looking at the Congregation” that means that until that point the priest was looking at the altar / crucifix, or rather at God not the people.

So let’s begin.

When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair.
When the Entrance chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the
people, says:

In the name of the Father, and of the Son, and of the Holy Spirit.
The people reply:
Amen.

This would suggest that the priest ascends the steps and stops on the people’s side of the altar. It makes no mention of going around the altar. But it is very clear that he must face the people when he greets them with the Sign of the Cross. It could be argued that he can walk directly to the other side of the altar.

. When this hymn is concluded, the Priest, with hands joined, says:
Let us pray.
And all pray in silence with the Priest for a moment.
Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim:
Amen.

Since there is no change in direction and it would appear that he is invoking the prayer over the people, we can assume that the Priest is still facing the congregation. But the tone of the Collect is that it is a prayer to God in our name, so facing GOD could be the direction. The Amen of the congregation makes this prayer to GOD our own, so both Priest and People should be facing God, as they pray. But let's continue

At the Penitential Rite (4)
Priest invites the faithful, saying:

We can still assume that the priest is still the same direction, since there is no change in direction made. . It is difficult to invite someone without facing them. This is debatable, but I am arguing in the most “liberal” terms. So this would seem to suggest that From The sign of the Cross to here the Priest is facing the congregation. which would make sense that after the Confiteor or Litany the absolution would be invoked over and facing the congregation.

At the KYRIE (7) and GLORIA (8) there is no direction as to which way the priest should be facing, hence it could be argued he is still facing the congregation.

At the COLLECT (9)
Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim:
Amen.

Since the priest is extending his hands and the collect (OPENING PRAYER) is usually a request for graces upon the congregation gathered. So it would make sense that the hands are extended over (read “toward”) the people. But the Collect is also a prayer in which the people are "presented to God" and therefore the PRiest migh tbe turned to God. But since there is not mention of the direction of the priest's gaze changing, we'll keep it on the people.

At the Liturgy of the Word
The Lectors and Cantors obviously face the people, though admittedly their direction is not specifically mentioned, but common courtesy would suggest that when talking TO people you face them.

Though notice at the Pre-Gospel reading;

After this, the deacon who is to proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low voice:
May I have your blessing, Father.
The Priest says in a low voice:
May the Lord be in your heart and on your lips
that you may proclaim his Gospel worthily and well,
in the name of the Father and of the Son _ and of the Holy Spirit.
The deacon signs himself with the Sign of the Cross and replies:
Amen.

It would appear that the Deacon would have his back to the people and would be facing the celebrant- priest. All should agree that it would be understandable that the Reading of the Gospel and the Preaching of the Homily (15-17) would be done facing the People.

The Recitation of the Creed, has no instruction of changing orientation, and since the last instruction on priestly orientation is actually at the SIGN OF THE CROSS and hasn't changed, one could argue that the Creed is recited Priest and People facing each other. Now The BIDDING PRAYERS also have do direction stated, which would suggest that the priest is still facing the people.

In the Liturgy of the Eucharist the Instructions state:
21. When all this has been done, the Offertory Chant begins. Meanwhile, the
ministers place the corporal, the purificator, the chalice, the pall, and the
Missal on the altar.
22. It is desirable that the faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist and perhaps other gifts to relieve the needs of the Church and of the poor.
23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:

This is to be done at the altar, but no mention is made as to which side. Should the priest be on the opposite side of the altar, or be positioned between the altar and the people. Let’s keep going.

Then he places the paten with the bread on the corporal.
If, however, the Offertory Chant is not sung, the Priest may speak these
words aloud; at the end, the people may acclaim:

Blessed be God for ever.

24. The deacon, or the Priest, pours wine and a little water
into the chalice, saying quietly:

By the mystery of this water and wine
may we come to share in the divinity
of Christ
who humbled himself to share in our humanity.

25. The Priest then takes the chalice and holds it slightly
raised above the altar with both hands, saying in a low voice:

Blessed are you, Lord God of all creation,
for through your goodness we have
received
the wine we offer you:
fruit of the vine and work of human
hands
it will become our spiritual drink.

Then he places the chalice on the corporal.
If, however,
the Offertory Chant is not sung, the Priest may speak these words aloud; at the
end, the people may acclaim:

Blessed be God for ever.

.......
27. If appropriate, he also incenses the offerings, the
cross, and the altar. A deacon or other minister then incenses the Priest and
the people.

Now, As I argued earlier that the Collect and the Bidding Prayers were over the congregation and about the congregation, it would make sense that it would be facing the congregation. But these prayers are about and over the gifts to God, and the tone is such that the Priest is spokesman TO GOD for us. A spokesman in the front of a group of people has his back to those he represents and faces the person to whom he is speaking. Although note that if the Deacon is incensing the people he should face the people.
I would argue that he is facing the cross, GOD, and the altar, he is facing the altar just as the congregation is facing the altar. This would seem to be confirmed by the next set of instructions.

28. Then the Priest, standing at the side of the altar,
washes his hands, saying quietly:

Wash me, O Lord, from my iniquity
and cleanse me from my sin.

29. Standing at the middle of the altar, facing the people, extending and then joining
his hands, he says:

He is standing at the side of the altar, washing his hands then he faces the people. This seems to suggest that he has NOT been facing the people for a while, possibly because he was addressing GOD directly for us, and now he is including us in prayers and asking us to pray that the gift he prepared on our behalf is worthy to God.

30. Then the Priest, with hands extended, says the Prayer
over the Offerings, at the end of which the people acclaim:

Amen.

First he invites the congregation to pray for acceptance of the gifts and then he would have to face the offerings, now granted he could still be facing the people. But I don’t think so, I have the feeling he is supposed to turn around and face the offerings.

31. Then the Priest begins the Eucharistic Prayer.
Extending his hands, he says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest, raising his hands, continues:
Lift up your
hearts.
The people:
We lift them up to the
Lord.
The Priest, with hands extended, adds:
Let us give thanks to the Lord our God.
The
people:
It is right and just.
The Priest,
with hands extended, continues the Preface.
At the end of the Preface he
joins his hands and concludes the Preface with the people, singing or saying
aloud:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are
full of your glory.
Hosanna in the highest.
Blessed is he who comes in
the name of the Lord.
Hosanna in the highest.

Well still no direction is stated. Some will argue that it is facing the people as that is the last instruction. Some would even argue that the Priest is dialoguing with the congregation. But he isn't, the Eucharistis Prayer is in some parts, expecially the beginning is Responsorial in style. IT is much the same as a family reciting the rosary. All face the Crucifix and someone may start the prayers, and the family responds with the second verse of the prayers. But the two halfs aren't praying to themselves, but to GOD. Same with the EUcharistic Prayer, The priest has his part and the People theirs, but all words and gazes are directed to GOD . Having the Priest facing God and not th epeople make especially good sense with this next instruction

84. The Priest, with hands extended, says:
To
you, therefore, most merciful Father, we make humble prayer and petition through
Jesus Christ, your Son, our Lord:
He joins his hands and says
that you
accept
He makes the Sign of the Cross once over the
bread and chalice together, saying:
and bless _ these gifts, these
offerings, these holy and unblemished sacrifices,
With hands extended, he
continues:

He is extending his hands over the gifts, and sacrifice on the altar. He is offering them to God, so it would make sense he is extending his hands over the gifts on the altar facing God to whom they are being offered.

Through out the Eucharistis prayers his extended hands are over the gifts and he is speaking to God for the Congregation, not TO the congregation and therefore his gaze should be on the Crucifix. See below:

87. With hands extended, the Priest continues:
Therefore, Lord, we pray:
graciously accept this oblation of our
service,
that of your whole family;
order our days in your peace,
and command that we be delivered from eternal damnation
and counted
among the flock of those you have chosen.
He joins his hands.
[Through
Christ our Lord. Amen.]

Again he is extending his hands over the gifts, not over the people.

But the Next instruction is interesting:

He shows the consecrated host to the people, places it again
on the paten, and genuflects in adoration.

The priest is specifically asked to show the HOST to the people. If he were facing the congregation all he has to elevate it . But he is instructed to “SHOW “ the Consecrated host to the PEOPLE. As though just elevating the HOST wouldn’t do it. SO maybe he is turned away and has to turn around. He turns back to the altar, puts it on the paten and genuflects, but below he is instructed to just elevate. There is a marked difference between “SHOWING”and ELEVATING. One is to the people the other TO GOD. When elevating it to GOD shouldn’t he be facing GOD, and not the People.

98. He takes the chalice and the paten with the host and,
elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is
all honor and glory,
for ever and ever.
The people
acclaim:
Amen.

This direction does not say he shows it to the people, But raises them to GOD, so shouldn’t he be facing GOD (CRUCIFIX) not the people for whom he is making the offering, but rather facing the one to whom he is making the offering.

Now though the people say AMEN, they are joining the offering and making the Priests Sacrifice our OWN. We aren’t saying Amen to the Priest, but facing GOD

After the chalice and paten have been set down, the Priest,
with hands joined, says:

At the Savior’s command
and
formed by divine teaching,
we dare to say:
He
extends his hands and, together with the people, continues:

I argue since this prayer is being offered to God, all are facing GOD the same way. IT is a joint prayer and therefore – think ROSARY recitation. We all face the cross. Now I have been arguing this entire time that all this is prayed with the people and the priest facing the same way, the altar, GOD the Crucifix (AD ORIENTEM) use your own terminology.

Then the Priest, with hands extended, says aloud:
Lord Jesus Christ,
who said to your Apostles,
Peace I leave
you, my peace I give you,
look not on our sins,
but on the faith of your
Church,
and graciously grant her peace and unity
in accordance with your
will.
He joins his hands.
Who live and reign for ever and ever.
The people reply:
Amen.

The priest extends his hands only, as opposed to the next direction which clearly states he is to be facing the people. This makes sense, the former, the words are directed to Christ, and therefore he should be facing Christ and leading us in facing Christ. But the following: The very instruction that he is turned to the people means that he wasn’t facing the people earlier or after.

127. The Priest, turned towards the people, extending and
then joining his hands, adds: The peace of the Lord be with you always.
The people reply:
And with your spirit.
128. Then, if appropriate, the deacon, or the Priest,
adds:
Let us offer each other the sign of peace.
And all offer one another a sign, in keeping with local customs,
that expresses peace, communion, and charity. The Priest gives the sign of peace
to a deacon or minister.

He is addressing, and instruction the people and therefore must be facing the people.

129. Then he takes the host, breaks it over the paten, and
places a small piece in the chalice, saying quietly:
May this
mingling of the Body and Blood
of our Lord Jesus Christ
bring eternal
life to us who receive it.

It would seem he turns to face the altar again. And continuing from the argument above, is again facing away from the people. After all he is pleading to GOD for us, so he should be talking to GOD, and not US. He continues, it seems to face GOD, and not the people, mainly because he is NOT talking to us but to GOD

131. Then the Priest, with hands joined, says
quietly:
Lord Jesus Christ, Son of the living God,
who by the
will of the Father and the work of the Holy Spirit,
through your death gave
life to the world;
free me by this your most holy Body and Blood
from
all my sins and from every evil;
keep me always faithful to your
commandments,
and never let me be parted from you.
Or:
May the receiving of your Body and Blood,
Lord
Jesus Christ,
not bring me to judgment and condemnation,
but through
your loving mercy be for me protection in mind and body,
and a healing
remedy.

There is below a change in direction again. He is showing the
Lamb of God to the People and therefore has turned to face them.

132. The Priest genuflects, takes the host and, holding it
slightly raised above the paten or above the chalice, while facing the
people,
says aloud:
Behold the Lamb of God,

Now I have argued that there is facing the people and facing away from the People and all my argument is based on the presumption that the priest is standing beween the people and the altar. This premise is based on the following instruction:

133. The Priest, facing the altar, says quietly:
May the Body of Christ
keep me safe for eternal life.
And he
reverently consumes the Body of Christ.
Then he takes the chalice and says
quietly:
May the Blood of Christ
keep me safe for eternal life.
And
he reverently consumes the Blood of Christ

.

If his standard position is facing the altar and facing the people, why specifically state that the Priest must be facing the Altar, why state, that he must specifically face the people. Compare with the following instruction:

139. Then, standing at the altar or at the chair and facing the people, with hands joined, the
Priest says:
Let us pray.
All pray in silence with the Priest for a while, unless silence has just been observed.
Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the
people acclaim:
Amen.

He isn’t instructed to face the altar and the people, he is standing at the altar and facing the people. This implies that he is standing between the people and the altar.
140. If they are necessary, any brief announcements to the people follow here.
141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest blesses the people, saying:
May almighty God bless you:
the Father, and the Son, _ and the Holy Spirit.
The people reply:
Amen.
142. On certain days or occasions, this formula of blessing is preceded, in accordance with the rubrics, by another more solemn blessing formula or by a prayer over the people (cf. pp. 000ff).
143. In a Pontifical Mass, the celebrant receives the miter and, extending his hands, says:
The Lord be with you.
All reply:
And with your spirit.
The celebrant says:
Blessed be the name of the Lord.
All reply:
Now and for ever.

The concluding rites are to be done while the priest is facing the people, which make sense since he is blessing them.

Keep in mind that the priest has a dual role, he is our leader in the sacrifice of the prayer that is mass, and he is acting in persona Christi. His two roles are best delineated when he turns to face GOD, and the People as his role during the mass changes.

When he is instructing us he faces us. When he is the intermediary for us, he faces GOD. HE stands between us and the Act of the Sacrifice. When he blesses us he faces us

The celebrant says:
Our help is in the name of the Lord.
All reply:
Who made heaven and earth.
Then the celebrant receives the pastoral staff, if he uses it, and says:
May almighty God bless you,
making the Sign of the Cross over the people three times, he adds:
the Father, _ and the Son, _ and the Holy _ Spirit.
All:
Amen.
144. Then the deacon, or the Priest himself, with hands joined and facing the people, says:
Go forth, the Mass is ended.
Or:
Go and announce the Gospel of the Lord.
Or:
Go in peace, glorifying the Lord by your life.
Or:
Go in peace.
The people reply:
Thanks be to God.

So the dismissal of the people is obviously facing the people, but notice that the priest is to venerate the altar. This would seem to mirror the beginning where is venerates and then turn to the people to begin, here is Concludes then turns to venerate the altar
145. Then the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws.
146. If any liturgical action follows immediately, the rites of dismissal are omitted.

If the altar is positioned between the celebrant and the people, he is always facing the congregation, at every elevation he is “showing” to the congregation. And the “face the people instructions are unnecessary. The Church is not known for making unnecessary decisions and instructions. So in conclusion : these instruction seems to make the most sense if the priest celebrant is standing between the altar and the people, in order to act as intermediary (spokesperson) for us, the faithful of God. But then again, what do I know. I don’t know about your parish but our parish would simly require the old altar to be refurbished. Move the altar back and turn it around so to make the veneration to the relics easier. Not too hard. Right?
I just wish the Vatican would just come out and clearly state that the priest is to stand between the people and the altar, and the Presider's Chair should be off to the side. But who am I to make any suggestions what so ever.