THE

CELEBRATION
OF

MASS
A Study of the Rubrics of the Roman Missal

Fourth Edition Revised Throughout in Accordance With
the New General Rubrics of die Codex Rubricarum (1960)
and the Typical Edition of the Roman Missal (1962)

REV. J. B. O’CONNELL

THE BRUCE PUBLISHING COMPANY
MILWAUKEE

NIHIL obstat:

George Kolanda
Censor deputatus
imprimatur:
4- Roman R.

Atkielski

Ep. Aux. et Vicarius Generalis
Milwauchiensis
November 6, 1963

« Co„it,a Calalos Cant Nmbtr
<Sutn Printing— 1964)

© 1964 The Bruce

Publishing Company
made in the united STATES OF AMERICA

FOREWORD

A priest is ordained to offer sacrifice to God. His chief duty, his dearest
privilege, is to celebrate Mass. The offering of the Christian Sacrifice is
a divine act, but it is done in an entirely human way. Its essential elements
were determined by the Chief Priest — who is at the same time the august
Victim — our Lord Jesus Christ Himself, but the setting in which this
sublime act should take place, the rite in which it was to be enshrined
for all time, was left to His Church to settle. And the Church, guided by
the Holy Spirit, has in the course of centuries created this rite, and has
fixed in detail the manner in which Mass is to be celebrated.
In her chief liturgical book for the Latin Church, the Roman Missal,
the Church sets forth the order of the offering of the Sacrifice in:
1. The general rubrics of the Missal (new Codex, 1960),
2. The rite to be observed in the celebration of Mass, and
3. The defects that may occur in the celebration of Mass.
This book is a study of the rubrics of the Missal. It is an endeavor
to give a detailed and accurate explanation and interpretation of these
rubrics. To do this it has been necessary to study not only the text of
the rubrics of the Missal, but also the rubrics of other liturgical books
(such as the Caeremoniale Episcoporum, the Memoriale Rituum, the Ordo
Hebdomadae Sanctae Instauratus, and the Roman Ritual), the Code of Canon
Law (chiefly Book III, Title 111), and the decisions of the Congregation of
Sacred Rites and other Roman Congregations, in so far as all these are
concerned with the celebration of Mass. Account has had to be taken also
of legitimate custom as a source of liturgical law, and generally accepted
usage as an interpreter of law.
The rubrics themselves and their authentic interpretation alone have
binding force. Concerning matters not determined by the rubrics each
celebrant of Mass has the right to act as he thinks best. The explanation
given of such points in this book is based on the general principles of
liturgical ceremonial, on practical convenience, and on the generally ac­
cepted teaching of the leading commentators on the rubrics of the Missal.
As each statement of any moment is controlled by a reference in the
footnotes to a rubric, or to a decision of S.R.C., or to some other official
source, the reader can readily determine what is of obligation and what
is merely the opinion of rubricians or the accepted way of performing a
particular ceremonial act.
In Book I the general rubrics and the defects arc treated of; Book 11
sets forth the rite of the celebration of low Mass — it is a commentary

V

vi

FOREWORD

on the Ritiis, the text of which is given at the head of each section; Book III
deals with the rite of solemn Mass and sung Mass.
To make this study of the rubrics of the Missal as complete and as
practical as possible, certain introductory questions — such as the defini­
tion of the sacred liturgy, the nature and sources of liturgical law — have
been briefly treated of in Book I. For completeness’ sake also, in a pass­
ing way, some points which are more theological than liturgical have occa­
sionally been touched on. As I cannot claim any special competence in
such matters, I have merely given a résumé of the common teaching of
theologians as it is set forth in the modem manuals which arc in general use.
A glossary of liturgical terms, which, it is hoped, will prove of much help
to students of matters rubrical, and a bibliography conclude this book.
In a book which contains an unlimited number of details it is too much
to hope that there are no minor inaccuracies. I shall be truly grateful to
any reader who will take the trouble to indicate to me any defects that
he may notice so that they may, if occasion offers, be corrected.
The study of the rubrics of the Missal must always be a matter of
deep interest and of practical concern to any priest who wishes to per­
form his chief daily duty with the perfection that its sublime character
demands. May this book help my fellow priests a little to that end so
that the Divine Sacrifice may ever be more worthily offered.

J. B. O’Connell

FOREWORD

vii

FOREWORD FOR SECOND EDITION

Since The Celebration of Mass was first published (1940-1941),
a great number of changes in the rubrics have come about as a conse­
quence of several important edicts of the supreme authority on matters of
worship, the Holy See. These edicts are: (i) the Encyclical Letter of Pius
XII on Christian Worship (Mediator Dei, 1947); (ii) the decree Do­
minicae Resurrectionis Vigiliam of the Congregation of Sacred Rites con­
cerning the Easter Vigil; (iii) a new edition (the sixth after the typical
edition of 1920) of the Roman Missal (1954); (iv) a new typical edition
of the Roman Ritual (1952); (v) the Apostolic Constitution Christus
Dominus regarding the Eucharistic Fast (1953); (vi) the general decree
of S.R.C. Cum Nostra Hac Aetate (March 23, 1955) on the Simplification
of the Rubrics; (vii) replies of S.R.C. (June 2 and November 3, 1955)
on doubts arising from this decree; (viii) the decree Maxima Redemp­
tionis Nostrae Mysteria (November 30, 1955) of S.R.C. concerning the
restored Order of Holy Week. All this new legislation has necessitated a
complete revision of The Celebration of Mass, and the changes involved
have been embodied in this new edition, bringing the book fully up to date.
J. B. O’Connell

FOREWORD FOR THIRD EDITION

The publication of the Instruction De Musica Sacra et Sacra Liturgia
(September 3, 1958) by the Sacred Congregation of Rites has made a
new edition of The Celebration of Mass necessary. The changes intro­
duced by this Instruction have been made throughout the book and an
appendix on active participation in the sacred liturgy has been added (p.
691). The terminology of the new Instruction (n. 3) requires that Mass
celebrated with a deacon and subdeacon assisting the celebrant should now
be called “solemn Mass.”
J. B. O’Connell

VÜi

FOREWORD

FOREWORD FOR FOURTH EDITION

Since the third edition of The Celebration of Mass was published in
1959 the new codex of the rubrics of the Roman Missal has appeared (26
July 1960). This made extensive changes in the rubrics of the Mass and
Book I of The Celebration of Mass has been entirely rewritten.
Late in 1962 came the publication of the new typical edition of the
Roman Missal which made further changes in the rite of the Mass. In
addition, there has been some legislation on minor points and replies have
been received from the Sacred Congregation of Rites to queries arising from
the new rubrics. Hence the need for a complete revision of this book.
This has now been accomplished with all the necessary corrections and
additions (e.g., the appendix on Community Mass) to bring the book fully
up-to-date and make it as complete as possible.
J. B. O’Connell
Builth Wells
Wales
August, 1963

SOURCES

Missale Romanum (new typical edition, 1962).
Caeremoniale Episcoporum (typical edition, 1886).
Memoriale Rituum Benedicti XIII (first edition after the typical edition,
1950).
Rituale Romanum (typical edition, 1952).
Instructio Clementina (1731).
Codex Juris Canonici (published 1917).
Decreta Authentica Congregationis Sacrorum Rituum (1588-1926).
Acta Apostolicae Sedis (1909-1962).
Motu Proprio "Inter Pastoralis Officii Sollicitudines" (Pius X, 1903).
Graduate Sacrosanctae Romanae Ecclesiae (typical edition, 1907).
Cantorinus seu Toni Communes (typical edition, 1911).
Encyclical Letter, Mediator Dei, on Christian Worship (Pius XII, 1947).
De Rubricis ad Simpliciorem Formam Redigendis (general decree of S.R.C.
of March 23, 1955).
Ordo Hebdomadae Sanctae Instauratus (typical edition, 1956).
Encyclical Letter, Musicae Sacrae Disciplina (Pius XII, 1955).
Instructio de Musica Sacra et Sacra Liturgia (S.R.C., 3 September, 1958).
Rubricae Breviarii et Missalis Romani (July 26, 1960).

Abbreviations
A.A.S.
C.E.
C. J.C.
D.
D.G.R.S.

— Acta Apostolicae Sedis.
= Caeremoniale Episcoporum.
— Codex Juris Canonici.
= Decretum (of the Congregation of Sacred Rites).
= Decretum Generale de Rubricis ad Simpliciorem Formam
Redigendis (1955).
LC.
= Instructio Clementina (of Clement XII regarding the Forty
Hours’ Prayer).
Instr.
— Instructio de Musica Sacra (1958).
M.P.
= Motu Proprio of Pius X, 1903 (regarding the reform of
Church music).
M.D.
= Encyclical Mediator Dei (1947).*
Mem. Rit. = Memoriale Rituum.
* U.S.A edition edited by Gerald Ellard, S.J., 1948. The reference in brackets is to
the English edition translated for the Catholic Truth Society by Msgr. G. D. Smith,
1948.

ix

X

O.H.S.
O.M.
R.

R.G.
R.M.
R.R.
R. S.
S. C.I.
S.R.C.

SOURCES

= Ordo Hebdomadae Sanctae Instauratus (1956).
= Ordo Missae (found, normally, in the centre of the Roman
Missal after Holy Saturday).
= Ritus Servandus in Celebratione Missae (found at beginning
of the Missal).
= Rubricae Generales Missalis (before the Code of 1960).
= Rubricae Missalis Romani (1962).
= Rituale Romanum.
= De Ritibus Servandis in cantu Missae (from the Gradual).
= Sacred Congregation of Indulgences.
= Decrees of the Congregation of Sacred Rites.

CONTENTS

FOREWORD

v

SOURCES

ix

BOOK I :: THE GENERAL
RUBRICS OF THE MISSAL
I THE SACRED LITURGY.................................................

3

II LITURGICAL LAW.............................................................

6

I. Liturgical Law and the Code of Canon Law, 6. II. The Litur­
gical Books, 7. III. The Rubrics, 19. IV. The Congregation of
Sacred Rites, 21. V. Rubricians, 24. VI. Custom, 24.

III THE PLACE AND TIME OF MASS

33

I. The Place of Mass, 33. II. The Days on Which Mass May
Be Celebrated, 34. III. The Hour of Mass, 35.

IV THE APPLICATION OF THE MASS
I. The Fruits of the Mass, 38.
Applied, 42.

V THE CALENDAR

38

IL For Whom the Mass May Be

..............................................................

43

I. The Calendar in General, 43. 11. Liturgical Days, 45. III.
The Calendar, 47. IV. Precedence of Liturgical Days, 49. V.
Calendar for Mass, 51. VI. Kind of Mass to Be Celebrated on
Occasion, 52.

VI VOTIVE MASSES.............................................................

55

I. Votive Masses in General, 55. II. Votive Masses of I Class,
64. III. Votive Masses of II Class, 65. IV. Votive Masses of
III Class, 74. V. Votive Masses of IV Class, 75.

VII THE PAROCHIAL MASS.................................................

76

VIII THE CONVENTUAL MASS.................................................

79

I. Definition, 79. II. Obligation of the Conventual Mass, 80.
III. Application of the Conventual Mass, 81. IV. Hour of Con­
ventual Mass, 81. V. Conformity of the Conventual Mass With
the Office, 81. VI. Conventual Requiem Mass, 82. VII. Num­
ber of Conventual Masses, 82. VIII. Rite of Conventual Mass
83.
_·
XI

xii

CONTENTS

IX REQUIEM MASSES..................................................................... 8<
I. Requiem Masses in General, 84. II. Formulary of a Requiem
Mass, 85. III. Prayers in a Requiem Mass, 87. IV. The Se­
quence in a Requiem Mass, 89. V. All Souls’ Day, 89. VI.
Privileged Requiem Masses, 91. VII. The Exequial Mass, 92.
VIII. Requiem Masses of II Class, 93. IX. Requiem Masses of
III Class, 94. X. Requiem Masses of IV Class, 97. XI. Mass
on the Occasion of a Child’s Funeral, 98. XII. The Gregorian
Masses, 98. XIII. Indulgence of the Privileged Altar, 100.
XIV. Rite (in General) of a Requiem Mass, 103.

X THE VARIABLE PARTS OF THE MASS .

.

-105

I. The Psalm ludica Me, Deus, 105. II. Introit, 106. III. Gloria
in Excelsis, 106. IV. Prayers, 106. V. Gradual, etc., 115.
VI. Creed, 117. VII. Preface. 118. VIII. Canon. 120. IX.
Ite Missa Est, 120. X. Last Gospel. 121. XI. Leonine Prayers
After Mass, 121.

XI DEFECTS IN THE CELEBRATION OF MASS

.

-123

I. Defects in General, 123. II. Remedying Defects (in Gen­
eral), 124. III. Arbitrary Changes in Rite of Mass, 125. IV.
Material of the Sacrifice, 127. V. Defects in the Form of the
Sacrament, 136. VI. Defects of Intention, 137. VII. Defects
in State of Soul for Mass, 141. VIII. Defects in the Bodily
Preparation for Mass, 142. IX. Defects During the Celebration
of Mass, 143.

XII THE MATERIAL REQUISITES FOR THE
CELEBRATION OF MASS.............................................. 151
1. The Altar and Its Furnishings, 151. 11. On the Credence,
159. III. Sacred Vessels for Mass, 160. IV. Sacred Linens,
164. V. Sacred Vestments, 165.

BOOK II :: THE RITE OF THE
CELEBRATION OF LOW MASS
PART I

General Ceremonies of Mass
I THE VOICE IN THE CELEBRATION OF MASS .

-177

II LITURGICAL GESTURE..................................................... 182
I. General Deportment, 182. II. Ceremonial Kisses, 184. III.
The Hands in the Celebration of Mass, 185. IV. Sign of the
Cross, 191. V. Striking the Breast, 194. VI. The Eyes During
the Celebration of Mass. 195. VII. Reverences at Mass, 196.

Appendix. PRAYERS TO BE MEMORIZED

.

.

.205

CONTENTS

xiii

PART II

The Rite of Low Mass
III THE PREPARATIONS FOR MASS .

.

.

.

1 Preparation of the Altar, 207. II. Preparation of Vestments,
208. III. Preparation of the Celebrant, 209. IV. The Vesting
of the Celebrant, 213.

IV THE CELEBRANT GOES TO THE ALTAR
I. The Celebrant Leaves the Sacristy, 218.
the Celebrant at the Altar, 221.

II. The Arrival of

218

Appendix: RENEWAL OF HOSTS.................................................

225

V THE BEGINNING OF MASS.................................................

227

VI THE INTROIT, KYRIE ELEISON, GLORIA IN
EXCELSIS......................................................................................

230

I. Introit, 231.
232.

II. Kyrie, Eleison, 231.

III. Gloria in Excelsis.

VII THE PRAYERS
.........................................................................
•
VIII THE EPISTLE, GRADUAL, ETC..........................................
I. Epistle, 237. II. Gradual, etc., 238.
238. IV. Munda Cor Meum, 239.

233

III. Moving the Missal,

IX THE GOSPEL AND CREED.................................................
I Gospel, 241.

II. Creed, 242.

zX FROM THE OFFERTORY TO THE CANON

.

.

237

241

245

I Unveiling the Chalice, 245. II. Taking Wine, 248. III. Of­
fering the Wine, 251. IV. Washing of the Fingers, 253. V.
The Preface, 255.

XI THE CANON TO THE CONSECRATION .

.

.

257

I Te Igitur, 257. II. Remembrance of the Living, 259. III.
Communicantes, 260. IV. Qui Pridie, 264. V. Elevation of
Sacred Host. 266. VI. Consecration of the Wine, 268.

XII THE CANON FROM THE CONSECRATION TO THE
PATER NOSTER.................................................................... 270
I. Unde ct Memores, 270. II. Remembrance of the Dead, 271.
III. Nobis Quoque Peccatoribus, 272.

XIII FROM PATER NOSTER TO THE COMMUNION

.

I. Pater Noster, 275. II. Fraction and Agnus Dei, 276. III.
Prayers Before Communion, 279. IV. Domine, Non Sum Dig­
nus, 279. V. Communion of Celebrant, 280. VI. Purification
of Corporal, 282. VII. Consumption of Precious Blood, 283.
VIII. Purification of Chalice, 286.

275

χίν

CONTENTS

Appendix: PURIFICATION OF SACRED VESSELS

.

.

XIV THE COMMUNION ANTIPHON AND THE
POSTCOMMUNION PRAYERS
.
.

.

.293

289

XV THE BLESSING AND LAST GOSPEL

.

.

.296

XVI AFTER THE CONCLUSION OF MASS

.

.

.299

I. Prayers After Low Mass, 299. II. Return to the Sacristy, 299.
III. Celebrant’s Thanksgiving, 301.

Appendix A: FAULTS IN THE CELEBRATION OF LOW
MASS........................................................................................ 301
I. General Observation, 301. 11. Faults Against General Rules,
303. III. Common Faults in the Course of Low Mass, 306.

Appendix B: THE ORDER OF ADMINISTERING HOLY
COMMUNION............................................................................. 314
I. Holy Communion During Mass, 314.
Outside Mass, 323.

II. Holy Communion

Appendix C: COMMUNION OF RELIGIOUS AT A GRILLE .

330

PART II
.

XVII LOW MASS FOR THE DEAD

.

.332

XVIII LOW MASS BEFORE THE BLESSED SACRAMENT
EXPOSED.......................................................................................335
I. Public Exposition, 335. II. Some General Rules, 337. III.
Collect of Blessed Sacrament, 338. IV. Ceremonies of Low
Mass Before the Blessed Sacrament Exposed, 338. V. Mass at
an Altar Where Holy Communion Is Being Distributed, 341.

XIX MASS CELEBRATED IN THE PRESENCE OF A
GREATER PRELATE................................................................ 343

XX THE LOW MASS OF A BISHOP

.

.

.

.346

I. With Some Solemnity, 346. II. When a Prelate Is Present
at a Bishop’s Mass, 351. Ill. According to Simple Rite, 352.

The Serving of Low Mass
XXI SERVING OF MASS BY ONE SERVER
I. General Remarks, 353.

.

.

.353

II. Serving Low Mass, 356.

Appendix A. SERVING OF A REQUIEM LOW MASS .

.

363

Appendix B: SERVING OF LOW MASS CELEBRATED
BEFORE THE BLESSED SACRAMENT EXPOSED

.

353

XV

CONTENTS

Appendix C: EMBER DAYS, ETC............................................................. 365
XXII MASS WITHOUT A SERVER

.

.

*

.

.365

Appendices
Appendix A: BINATION.................................................................... 371
I. General Remarks, 371.
372.

II. Two Masses in Different Churches,

Appendix B: THE FIRST MASS OF A NEWLY ORDAINED
PRIEST.............................................................................. 375
I. Low Mass, 375.

II. Solemn Mass, 376.

Appendix C: MASS CELEBRATED BY A DISABLED PRIEST

378

I. Mass of a Sick Priest or One With Defective Sight, 378.
II. Mass of a Priest Who Lacks the Right Arm, 380. III. Mass
of a Priest Who Lacks the Left Arm, 383. IV. Mass of a Lame
Priest, 385.

BOOK
III ::
SOLEMN MASS

THE
RITE
OF
AND SUNG MASS

PART I

The Blessing and Sprinkling of Holy Water
1 THE BLESSING OF WATER........................................................ 389
II THE ASPERGES................................................................................ 391

PART II

The General Ceremonies of Solemn Mass
HI GENERAL RULES.................................................................... 397
I. What' Solemn Mass Is, 397. II. The Ministers at Solemn
Mass, 398. III. General Rules, 399.

IV INCENSATION................................................................................ 410
I. The Use of Incense, 410. II. Handling a Thurible, 412.
III. Putting in Incense, 414, IV. Act of Incensing. 416. V. Use
of the Double and Single Swing, 418. VI. Number of Swings,
418. VII. Reverences Before and After Incensing, 419. VIII.
Inccnsation of Altar, 420. IX. Inccnsation of Choir, 425.

V THE KISS OF PEACE .

429

χνΐ

CONTENTS

VI THE MUSIC OF SOLEMN OR HIGH MASS

.

432

I. Sacred Music, 432. II. The Liturgical Text, 433.. III. The
Sung Texts, 433. IV. The Singers, 435. V. The Organ, 436.
VI. Musical Texts of Solemn Mass, 439. VI. Music of Sacred
Ministers at Solemn Mass, 442.

.

VII CHOIR CEREMONIES AT SOLEMN MASS
I. General Rules, 448.

.

448

II. At Solemn Mass, 454.

PART III
The Rite of Solemn Mass
VIII THE PREPARATIONS FOR SOLEMN MASS
I. In the Sanctuary, 457. II. In the Sacristy, 459.
ing of Sacred Ministers, 460.

IX THE BEGINNING OF SOLEMN MASS

.

457

.
III. Vest­

.

.462

I. Procession to the Altar, 462. II. Preparatory Prayers, 466.
III. Incensation of Altar, 467. IV. Introit, 469.

X FROM THE GLORIA IN EXCELSIS TO THE
GRADUAL........................................................................... 470
I. Gloria in Excelsis, 470.

11. Prayers, 472.

XI THE GOSPEL, SERMON, AND CREED

111. Epistle, 472.

.

.

.476

I. Preparation for Gospel, 476. II. Place of Gospel, 479.
III. Chanting of Gospel, 480. IV. End of Gospel, 482. V.
Sermon, 483. VI. Creed, 485.

XII THE OFFERTORY................................................................ 489
I. Beginning, 489.

II. Incensation, 492.

XIII FROM THE PREFACE TO THE END OF THE CANON
I. Preface, 498.

498

II. Canon, 499.

XIV FROM THE PATER NOSTER TO THE COMMUNION
1. Pater Noster, 503.
505.

11. Agnus Dei, 504.

503

HI. Kiss of Peace,

XV HOLY COMMUNION............................................................... 5Q7

XVI FROM THE POSTCOMMUNION TO THE END OF
THE MASS.......................................................................... 511
1. Ablutions, 511. 11. Ite, Missa Est, 513. 111. Blessing and
Last Gospel, 513. IV. Return to Sacristy, 515.

Appendix A: SYNOPSIS OF THE CEREMONIES OF SOLEMN
MASS..................................................................................... 516

CONTENTS

Xvii

Appendix B: SOLEMN MASS ON CERTAIN PENITENTIAL
■DAYS................................................................................527
1. Extra Lessons, 527.

II. Oratio Super Populum, 527.

Appendix C: AN ASSISTANT PRIEST AT SOLEMN MASS

.

528

I. When an A.P. May Officiate, 528. II. Office of A.P., 529.
III. Ceremonies of A.P. at Solemn Mass, 529. IV. A.P. in
Surplice, Without Cope, 532. V. Deacon and Subdeacon at
Mass With A.P., 532.

PART IV

Some Special Forms of Solemn Mass
XVII SOLEMN MASS FOR THE DEAD

.

.

.

.534

I. Preparations, 534. II. Choir Ceremonies, 535. III. General
Rules for Mass, 536. IV. Beginning of Mass, 536. V. Offertory.
538. VI. Conclusion of Mass, 539.

Appendix: THE ABSOLUTION FOR THE DEAD .

.

.540

I

I
I
I
I

I. General Rules, 540. II. Preparations, 542. III. The Ceremony, 543. IV. After Absolution When Body Is Not Present,
547. V. After Absolution When Body Is Present, 547. VI.
Rite of Burial, 548. VII. Absolution Over a Cloth, 550.

XVIII SOLEMN MASS CELEBRATED IN PRESENCE OF THE
BLESSED SACRAMENT EXPOSED ....

552

I

I

I. General Rules, 552. II. General Rules for Celebrant, 553.
III. General Rules for Deacon and Subdeacon, 554. IV. Aco­
lytes, 555. V. Choir Ceremonies, 556. VI. Preparations for
Mass, 556. VII. Asperges, 557. VIII. Beginning of Mass, 557.
IX. Offertory, 560. X. Postcommunion, 561.

I

PART V

II

Sung Mass
XIX SUNG MASS, GENERAL RULES

.

.

.

.564

I. Missa Cantata, 564. II. Celebrant’s Assistant, 565. III.
Music at Sung Mass, 566. IV. Choir Ceremonies, 566. V.
Communion, 566.
VI. Celebrant of Sung Mass — General
Rules, 566. VII. Preparations, 567. VIII. Asperges, 567.

XX CEREMONIES OF A MISSA CANTATA .
I. Mass With Two Servers, 569.
Incense, 575.

.

.569

II. With a Clerical M.C. and

XXI SUNG MASS FOR THE DEAD

.

.

.

.587

XXII SUNG MASS BEFORE THE BLESSED SACRAMENT
EXPOSED................................................................................ 588

I

•··
XVU1

CONTENTS

Appendices
Appendix A: ACTIVE PARTICIPATION OF THE PEOPLE IN
THE LITURGY............................................................................. 593
Appendix B: COMMUNITY MASS

.....

I. Congregation at Solemn Mass, 600.
Mass, 602.

GLOSSARY OF LITURGICAL TERMS

598

II. Congregation at Low

.

.

.

.607

BIBLIOGRAPHY........................................................................................613
ALPHABETICAL INDEX..............................................

aia

I

BOOK I :: THE GENERAL

RUBRICS OF THE MISSAL

Chapter I

THE SACRED LITURGY’

What Is the Sacred Liturgy?
1. The sacred liturgy is the worship of God by His Church.- By divine
worship is meant the recognition and acceptance of the excellence and
sovereign lordship of God and the manifestation of this recognition and
acceptance. In other words, it is the exercise of the virtue of religion, by
acts of adoration and praise, of thanksgiving, of propitiation, and of petition.
2. The Church being one, supernatural, visible, hierarchical, perfect
society, established by Jesus Christ to continue on earth His sacerdotal
mission, it follows that the worship which it offers to God is:
(i) not merely internal, but also external;3
(ii) public,4 not only in the sense that its acts are carried out in a
public place, but also in the legal meaning of the term that
it is a worship “given in the name of the Church, by persons
' The Greek word Lcitourgia is derived from the two words leifos (= public, i.e.,
done in the name of Society, of the State) and ergon ( = work), a public ministry.
2 Many definitions of the sacred liturgy have been proposed. The one adopted here
is short and simple and is complete when its rich connotation is understood. Since the
publication of Pius XIl’s Encyclical Letter, Mediator Dei, in 1947 on “Christian Wor­
ship,” there is an official definition of the sacred liturgy: “the public worship which
our Redeemer, the Head of the Church, offers to the heavenly Father and which the
community of Christ’s Faithful pays to its Founder, and through Him to the Eternal
Father; briefly, it is the whole public worship of the Mystical Body of Jesus Christ,
Head and members” (920).
3 All true worship is necessarily internal (without the internal elements of honour
and submission worship cannot exist), but for man it should also be external, since
man is a body-spirit and should worship with his entire being. In addition, man, because
of his nature tends to express outwardly his inner sentiments and these, in turn, are
influenced by external things (cf. Mediator Dei, § 24 [25]; R.M., n. 269).
« Hence the celebration of Mass (even if no one were present), or the recitation of
the Divine Office by one who is bound to this recitation, is necessarily “public” (cf.
Mediator Dei, § 96 [101]).
3

I

4

GENERAL RUBRICS OF THE MISSAL

legitimately deputed for that purpose,5 and by acts which,
by the institution of the Church, are directed to God, the
saints and the blessed only”;’
(iii) official, i.e., exercised by the Church ex officio — in the accom­
plishment of her sacerdotal mission7 — by forms determined
and prescribed by her;
(iv) social3 or collective, i.e., the worship of a society given in the
name and on behalf of all its members;
(v) founded on positive divine law3 (in contrast to worship based
on the natural law);
(vi) Christian (in contrast to, e.g., Jewish or Moslem worship) and
Catholic (to the exclusion of the worship given by Christians
who arc not actually members of the one visible Church).
3. For the accomplishment of the sacred liturgy the Church has an
organized system of worship, in which she makes use of certain material
things (the church, the altar, vestments, sacred vessels, bread, wine, water,
oil, ashes, etc.) and certain rites, i.e., actions (including gestures and
attitudes) combined with certain words, i.e., the formulas of the accom­
plishment of the Sacrifice, of the making and administration of the sacra­
ments and sacramentals, prayer and instruction.
4. This organized worship is controlled and directed by liturgical law,
of which the Holy See is the sole source,10 and which is contained chiefly in
Ml·

The Parts of the Sacred Liturgy
5. The sacred liturgy consists in:
(i) The sacrificial liturgy (the celebration of the Mass),
5 Christ — the God-man Priest — is the chief minister of the sacred liturgy; the
secondary ministers (bishops, priests, and other clerics) derive their powers from Him
by ordination, and their commission from the Church (e.g., when they receive
jurisdiction).
•CXC. 1256; ci. Instr., nn. 1, 2.
7 Hence certain acts of public worship, approved (or even ordered) by the Church,
and carried out or presided over by a bishop or priest, arc not “liturgical,” because
not “official" (e g., the devotions of the months of October or of May, the Way of the
Cross, novenas, or triduums). In Mediator Dei (5 182 (194]) Pius XII, however, speaks
of these pious practices, though not belonging strictly to the Liturgy, as enjoying “a
special importance and dignity, such as they are regarded as raised to liturgical rank.”
A function is “liturgical" when its rite is found in any of the liturgical books (sec p.
7). By enshrining it in one of these the Church constitutes it an act of liturgical
wonhip.
8 Man is by divine dispensation a social animal and so should worship not only as
an individual, but as a member of the human family.
• Christ Himself laid the foundations of the sacred liturgy leaving the construction
of the edifice to His Church under the guidance of the Holy Spirit; He provided all
the essentials of the liturgy in the establishment of prayer (by precept and example)
in the making of the sacraments, and, above all, in the institution of the Sacrifice.

THE SACRED LITURGY

5

(ii) The sacramental liturgy (the making and administration of the
sacraments and sacramentals),
(iii) The cpcnetic" liturgy (the singing or recitation of the Canonical
Hours).
Of these three parts the most important, and the centre of the entire liturgy,
is the Sacrifice. This is prepared for, and duly acknowledged by, the Divine
Office. It is prepared for also by the sacraments and sacramentals, and it is
by these that its fruits are applied to mankind.”
6. The end or purpose of the sacred liturgy is the honoring of God and
the sanctifying of men.
11 I.e., the liturgy of praise (the Greek word epainos means “praise”).
12 For the intimate relationship between the Mass and the other parts of the sacred
liturgy, sec, e.g., Callewacrt (1, p. 12), Coelho (p. 230).

Chapter II

LITURGICAL LAW

I. Liturgical Law and the Code of Canon Law
1. By liturgical law is meant that part of divine and Canon Law which
concerns the sacred liturgy, i.e., the worship of God by the Church.
2. Since the Council of Trent (1545-1563) the Holy See alone has the
right to regulate the sacred liturgy and approve liturgical books.1 The
Pope sometimes exercises this right directly, through the publication of
new editions of the liturgical books, or by an Encyclical Letter,2 or an
Apostolic Constitution,’ or a Motu Proprio/ Ordinarily, however, the Pope
legislates in matters liturgical through the Roman Congregations, especially
through the Congregation of Sacred Rites for the Latin Church.
3. The sources of liturgical law are:
a) The Code of Canon Law (promulgated by Benedict XV in 1917) ;
b) The rubrics of the liturgical books;
c) Decisions of the S.R.C. (interpreting, restricting, or extending existing
law, or making new laws) ;
d) Legitimate custom.
4. Liturgical law is interpreted by decisions of S.R.C. (this is an au­
thentic and binding interpretation), by custom,5 by the teaching of rubricians,
and by the practice of the churches of Rome.’
‘CJ.C. 1257.
* Eg, the Encyclical Quas primas of Pius XI (1925), instituting the Feast of ChristKing; or Misertntissimus (1928), in which the Feast of the Sacred Heart was raised
to a higher rite.
’Ci. the Apostolic Constitution Divini cultus of Pius XI (1928) on the liturgy and
sacred music; Rubricarum Instructum of John XX11I (1960).
4 E&-, the Motu Proprio Inter pastoralis of St. Pius X (1903) on the reform of
sacred music.
»CJ.C. 29.
< Cf e g . S R C. 3860, 3975«, 4048».

LITURGICAL BOOKS

5. In its second canon the Code declares that “for the most part, it
prescribes nothing concerning the rites and ceremonies which the liturgical
books, approved by the Latin Church, order to be observed in the celebra­
tion of the Holy Sacrifice of the Mass, in the administration of the sacra­
ments and sacramcntals and in the performance of other sacred rites. Ac­
cordingly, all liturgical laws retain their force, unless anything in them be
expressly corrected in the Code." This canon, therefore, explicitly confirms
the rubrics, the decisions of S.R.C. and legitimate customs as they existed
when the Code came into force (1918).
6. While in general, then, the Code does not deal directly with litur­
gical law, in Book III, Parts I, II, III, there is much legislation concerning
the liturgy. In particular, canons 814-823 (dealing with the Mass), and
845-869 (on Holy Communion), are of special importance in the study
of the rubrics of the Roman Missal.

II. The Liturgical Books
1. The liturgical books are the books which contain the official text of
the “rites and ceremonies”’ of the sacred liturgy.
2. For the Roman rite the chief liturgical books arc:
«) For the celebration of Mass and the functions connected with it:
(i) the Roman Missal (1962)," (ii) Memoriale Rituum (1920),’ (iii) Ordo
Hebdomadae Sanctae Instauratus (1956);
b) For the celebration of the Divine Office: (i) the Roman Breviary
(1961), (ii) the Roman Martyrology (1923);
c) For the administration of the sacraments and sacramentals: (i) the
Roman Ritual (1952), (ii) the Roman Pontifical (1888).10 For the cele­
bration of the sacred liturgy in greater churches there is, in addition, the
Caeremoniale Episcoporum (1886), and Ritus Pontificalis Ordinis Hebdo­
madae Sanctae Instaurati (1957); while the Clementine Instruction (1731)
concerns the right ordering of the Forty Hours’ Prayer.
3. The official musical text used in the celebration of Mass is to be
found in the Kyriale (1905), the Graduate Romanum (1907), the Cantorinus (1911), and the Officium Hebdomadae Sanctae (1959).
4. By a “typical edition” of a liturgical book is meant an edition which
is published by the Pontifical Polyglot Press of the Vatican (or by an­
other Pontifical printer, with leave of the Sacred Congregation of Rites),
each page of it having first been submitted for the approval of S.R.C.
T Cf. S.R.C. 4266; C.J.C. 2.
* The date is that of the latest "typical edition" of the book.
'· Now superceded for Holy Week by Ritus Simplex Ordinis Hebdomadae Sanctae
Instaurati and by rubrics of 1962 Missal for Candlemas and Ash Wednesday.
10 New edition of Part II, 1962.

8

GENERAL RUBRICS OF THE MISSAL

Such an edition must bear a decree of approbation, declaring it a “typical
edition,” and ordering all publishers to conform in detail future editions
of the book to this typical one. Any publisher, whether he has a diploma
as publisher to the Holy See or not, must now1* obtain leave from S.R.C.
each time that he wishes to publish an edition of a liturgical book. The
local Ordinary must see to the conformity of any such edition with the
Vatican Edition, before he gives the Imprimatur. There are special rules
for the publication of any book containing liturgical chant, and these are
found in the Motu Proprio of 1904 (S.R.C. 4134) and in decrees 4166,
4178, 4259, 4263, and 4319 of S.R.C.
5. The Holy Sec alone — acting, ordinarily, through S.R.C. — has the
right to approve liturgical books.” Editions of the liturgical books approved
by the Apostolic See in which any change has been made, so that they
arc not in agreement with the authentic editions sanctioned by the Holy
See, are ipso jure forbidden.”
6. In regard to the printing of a supplement for the Missal containing
the Masses proper to any diocese”: (a) if it is published in the diocese,
the Ordinary of the place is to declare its agreement with the original texts
(approved by S.R.C.)” and give the Imprimatur; (b) if it is for another
diocese, or for a religious Order or Congregation, the Ordinary of the
printer is to give the Imprimatur, after he has received from the Ordinary
of the diocese, or the superior of the order or congregation, for which the
supplement is being printed, a rescript declaring that the text is in accord­
ance with the original text approved by S.R.C., and this rescript is to be
published also with the Imprimatur.™

The Roman Missal
Early History
1. The Roman Missal is the liturgical book which contains the rules to
be followed, the prayers to be recited, and the acts to be accomplished, in
the celebration of Mass according to the Roman rite.
2. The Missal, as we know it now, is the term of a long process of
"S.R.C. 4266, C.J.C. 1390; August 10, 1946. For the purpose of this decree S.R.C.
enumerated the Octavarium Romanum and the Collection of its own decrees among
the liturgical books.
“CJ.C. 1257.
“C.J.C. 1399 (10·).
*♦ In 1961 S R.C. issued an Instruction for the preparation of revised calendars for
a diocese or religious order. For a translation of this Instruction, see Canon Law Digest,
Volume V, under canon 2.
“The form in which this approbation is to be sought is dealt with in S.R.C. 4260
and 4319.
“ S R C. 4266' (cf. S.R.C. 4260, which deals with the Proper of a diocese or Order
which contains music) All Propers must now be brought into conformity with the
new rubrics.

ROMAN MISSAL

9

development that has gone on during nineteen centuries. In the early days
of the Church’s existence, when solemn Mass was the typical Mass, the
formulas of the Mass were scattered about in various books, to suit the
convenience of those who employed them. These were (a) the Sacramentary,
which contained the essentially sacerdotal formulas used by the celebrant
in Mass (i.c., the prayers, the prefaces, and the Canon) and in the ad­
ministration of some of the sacraments and sacramcntals; (6) the Lectionary, containing the extracts from Sacred Scripture which were used
in the Divine Offices; it was known as the Evangelary (Evangeliarium)
when, as a special book, it contained the Gospels sung by the deacon, and
as the Epistolary (Epistolarium') when it had the Epistles chanted by the
subdeacon; (c) the Antiphonar— in its special form for use at Mass it
was called the Gradual — containing the liturgical pieces needed by the
singers, i.e., the Introits, Graduais and Tracts, Alleluia, and the Offertory
and Communion antiphons (or psalms). These liturgical books contained
few rubrics; these were set forth in a special book called an Ordo.
3. In the course of time, particularly when low Mass became common,
additions were made to the Sacramentary, taken from the other books.
At first these additions were mere appendices, but after a time the different
additions (c.g., of Gospels or Epistles or Graduais) were incorporated in
the Sacramentary itself. The process was intensified when the practice
arose of the celebrant reciting in the Mass what was sung by other ministers
(e.g., the Epistle), and so he needed their texts as well as his own. The
rubrics, too, taken from the Ordines, began to make their appearance in
the Sacramcntaries. All this took place from about the ninth to the eleventh
or twelfth centuries. For some two centuries following the Sacramentary and
the new “Missal” were in use side by side, but from the thirteenth to the
fifteenth centuries the Missal ousted the Sacramentary.
4. During this period from the ninth to the fifteenth century', while
the Canon of the Mass (from Te igitur to Agnus Dei) remained, so far
as its text was concerned, practically unchanged,17 many changes were
made in the Ordinary of the Mass. These changes occurred chiefly at the
beginning and end of Mass (when prayers which at one time were the
private prayers of the celebrant found their way gradually into the Mass
itself), at the Offertory, and before and after the Communion (where acts
that had previously been performed in silence acquired step by step an
accompanying formula or prayer).
5. The invention of printing, probably by Gutenberg at Mainz, in the
middle of the fifteenth century, greatly increased the production of Missals.
The first printed Roman Missal was published in Milan in 1474, and bore
the title Incipit ordo Missalis secundum consuetudinem Romanae Curiae.
»· The text of the Canon as it exists now is practically unchanged since the days of
St. Gregory the Great (540-604), or possibly, since a much earlier date.

10

GENERAL RUBRICS OF THE MISSAL

6. At the beginning of the sixteenth century, John Burckard (f 1506),
a famous papal master of ceremonies, drew up — using the Ordines'* of
the Papal Court and the Vatican MSS. of Sacranicntaries and Missals —
and published in 1502, by order of Alexander VI, an Ordo Missae. It is
from this that some of the general rubrics of our present Missal are drawn,
and the Ritus servandus of our Missal embodies the greater part of Burckard’s
Ordo. From 1534 this Ordo began to be printed at the beginning of the
Missal. From 1557 the Defectus in Celebratione Missarum — drawn up,
from the teaching of the theologians, by some unknown author — made its
appearance also at the beginning of the Missal.1®
Missal of Pius V (1570)
7. The Council of Trent (1545-1563) decided that a revision of the
liturgical books was necessary — owing to the diversity of usage which had
arisen and to the influence of Protestantism on the liturgy — and set up
a commission for that purpose in 1562. When the Council ended, the work
of revision was entrusted to the Pope, Pius IV (1559-1565), and to his
successor, St. Pius V (1566-1572). On July 14, 1570, the revised Missal
was published, and imposed, by the bull20 Quo primum tempore, on all
churches of the West that could not claim to have had legitimately in use
for more than two centuries another Missal.21 This Missal of Pius V was
the first Missal to be officially published by the Holy See.
8. The new Missal did not introduce a new rite. Its compilation was a
reform, and consisted in the codification of the traditional rubrics, in the
correction of the texts, and in securing agreement between the Missal and
the newly reformed Roman Breviary (approved in 1568). It definitely
fixed the text of the Ordinary — introducing officially into it the prepa­
ratory prayers, the Offertory prayers, the prayers preceding and following
Communion, the Blessing, and the Gospel of St. John — and greatly
reduced the number of Sequences,22 of Prefaces,23 and of proper Com­
municantes1* and Hanc igitur.
9. The Latin text in the Pian Missal is the Itala Vetus2i for the
'* These give the rite of the papal Mass and other functions from the eighth to the
fourteenth century.
‘“These appear (in shorter form) in the 1474 Missal as Cautelae Missae
«This bull still appears at the beginning of every Missal. There were at least two
editions of the Pianine Missal issued in 1570 and several in 1571
»» Taking advantage of this exception the churches of Milan, Toledo, Braga, Lyon,
Bayeux. and the Canons Regular of Prcmontré, the Calced Carmelites, the Carthu­
sians, and the Dominicans have kept their own Missals.
«To four; a fifth — Stabat Mater — was added later on.
»» To eleven; four have since been added.
“To six and two.
" The Old Latin version (dating from the second century), in use before the Vulgate
was made.

ROMAN MISSAL

11

sung texts of the Proper (i.e., Introit, Gradual, Tract, Alleluia, Offertory,
and Communion antiphons); the Vulgate2· for the readings (lesson, Epistle,
Gospel).

Revision of Clement VIII
10. Little more than thirty years had passed when, despite the ful­
minations of Pius V in his Bull against all who would dare to change
the Missal, Clement VIII (1592-1605) found it necessary to issue an­
other official edition. This he did in 1604 by the Brief Cum sanctissimum.
The chief object of the new revision was to restore the Missal of Pius V.
Grave departures from it had occurred, by substituting for the texts of
the Itala Vetus the texts of the new edition of the Vulgate (1592), by
disturbing the text of the Epistles and Gospels, and by other unauthor­
ized changes.27 Occasion was taken to introduce new feasts into the Missal,-*
and the Common of Nonvirgins made its appearance officially for the first
time. So did Rubricae Generales, XX.
Missal of Urban VIII
11. Again, only thirty years later, came another revision of the Missal
under Urban VIII (1623-1644). This time the changes were not extensive,
and were chiefly concerned with making the rubrics simpler and clearer.29
The revised edition was published by the Brief Si quid est in 1634. In
1884 and in 1900 editions of the Missal were issued by Leo XIII (1878—
1903). Some corrections in the texts of Pius V and in the rubrics (to bring
them into conformity with decisions of S.R.C. made since the time of
Urban VIII) were made, and the number of feasts was reduced, simplifying
the calendar.
Missal of Benedict XV
12. The great liturgical reform of St. Pius X (1903-1914) —carried out
in the Bull Divino afflatu (19ll),30 the Motu Proprio Abhinc duos annos
(1913), and in many decrees of S.R.C. — was chiefly concerned with the
Roman Breviary, but it affected considerably the Missal also. While, apart
from the introduction of Masses for new feasts, only a few minor changes
were made in the texts of the Missal, extensive changes were made in
the general rubrics — dealing with the calendar, votive and requiem Masses,
commemorations, and changes in the variable parts of the Ordinary (e.g.,
The version of the New Testament finished by St. Jerome about 404 (a revision of
the old Latin versions).
27 Cf. Clement’s Brief.
This, naturally, happens in every revision of the Missal.
2B Cf. Urban’s Brief.
30 Inserted in 1920 with other papal documents; omitted in the 1962 Missal.

GENERAL RUBRICS OF THE MISSAL

prayers, Prefaces)—and some in the rubrics scattered throughout the
Missal.” The general rubrics as they were previously printed at the be­
ginning of the Missal were, however, not altered. Instead, after them was
added a new section entitled Additiones et Variationes in Rubricis Missalis
ad Normam Bullae Divino Afflatu, etc.32 One of the chief aims of the re­
form of the Missal by St. Pius X was that “the very ancient Masses of
the Sundays throughout the year and of weekdays, especially those of Lent,
should be restored to their proper place.”33
13. The reformed Missal was issued in 1920 by the authority of Benedict
XV (1914-1922). The decree of S.R.C. (July 25, 1920), which declared
the edition “typical,” states that it is the typical edition of 1900 with only
those changes made which arc consequent on “recent liturgical prescrip­
tions, and the additions and changes introduced into the typical edition of
the Breviary.”34
14. In this new edition two new Prefaces (that of St. Joseph and that
of the dead) are introduced;33 the second and third Masses30 for All
Souls’ Day appear; there is a new Common for feasts of the B.V.M.; the
votive Masses are rearranged into two groups; the Masses pro aliquibus
locis are greatly reduced in number and are classified in the index; and
six new Commons,” for groups of saints (e.g., for several confessorsbishop), are printed after these Masses.
15. Subsequently to the publication of the typical edition of the Missal
(1920), an edition jicxta typicam emanated in 1924 from the Vatican
Press, having been approved by a decree of S.R.C. of December 21, 1923.
Some minor corrections in, or additions to, the general rubrics {Additiones)
and some emendations of the text were made. Shortly after (in 1925) the
Feast of Christ the King, was added to the sacred liturgy. On November 1,
1931, by decree of S.R.C., some changes were ordered, consequent on
the raising of the Feast of the Sacred Heart to the rank of a double of the
first class with a privileged octave of the third order.” On January 19,
1935, some minor changes were made after the elevation of the Feast of
the Precious Blood to the rank of a double of the first class. On December
24, 1935, S.R.C. approved the new votive Mass of our Lord Jesus Christ,
Eternal High Priest. Finally a decree of S.R.C. of August 1, 1938, directed
n The rubrics of the Canon were in many places made more precise (in conformity
with the directions of the Ritus servandus).
52 These Additiones have now been suppressed by the code of rubrics issued in 1960.
33 Bull Divino afflatu.
J< Approved in 1914.
35 They had been sanctioned in 1919. In 1925 came the new Preface of Christ the
King, and in 1929 that of the Sacred Heart.
••First issued in 1915.
>T These were published in 1914, but require an induit for their use.
’•This had been done in 1929 and a new formulary of the Mass had replaced the
Mass Miserebitur.

ROMAN MISSAL

13

a number of changes to be made in the indulgences given in the Missal,
for the prayers before and after the celebration of Mass. In 1939, an
edition, quinta post typicam, was published, with the official approval of
S.R.C., and in it all these changes were embodied. In 1954, the Vatican
Press issued the sixth edition after the typical one, with a few minor changes.
By a general decree of March 23, 1955, S.R.C. made a number of
changes in the rubrics of the Missal and of the Roman Breviary making
for greater simplicity and abbreviating somewhat the length of the Mass
and the Divine Office. A new code of rubrics of the Roman Breviary and
Missal was promulgated by S.R.C. decree of July 26, 1960. In 1962 a new
typical edition of the Missal was published.

New Missal of 1962
16. During 1960 and 1961 S.R.C. issued a series of Ordinationes to the
pontifical publishers about the preparation of a new Missal corrected accord­
ing to the new code of general rubrics of 1960. The new revised Missal
(April, 1962) in addition to conformity in detail throughout with the new
code, adds some new features, especially in the Ritus Servandus, which
appears after the general rubrics at the beginning of the Missal. The calendar
is duly revised, the order and the table of votive Masses and prayers reformed,
five new votive Masses added, and the Proprium sanctorum pro aliquibus
locis entirely recast.
The Roman Missal now in use bears — in testimony of its long evolution
— this title:
The Roman Missal
Restored by a Decree of the S. Council of Trent
Revised at the instance of the Supreme Pontiffs.19

The Contents of the Roman Missal
17. The preamble to the Missal contains:
a) The certificate of the Ordinary of the place where the book is
printed,39
40 or published, testifying that it is in complete accordance with
the latest edition;
b) The papal bull of S. Pius V (1570), Clement VIII (1604), Urban
VIII (1634), and the Motu Proprio Rubricarum Instructum of Pope John
XXIII approving the Missal, and imposing its use on all churches of the
Roman rite (except those permitted by the bull of Pius V to retain their own
Missal);
c) The general decree of S.R.C., Novum Rubricarum (July 26, 1960);
d) The revised general rubrics of the Missal (1960);
39 Clement VIII, Urban VIII, St. Pius X, and Benedict XV, whose names used to
appear on the title page until the publication of the existing Missal.
40 S.R.C. 4266*.

14

GENERAL RUBRICS OF THE MISSAL

e) A treatise on the ecclesiastical year and its parts;
/) Tables for Easter and movable feasts;
g) The calendar of the Roman Missal (i.e., the universal calendar of
the Roman rite);41
Λ) Ritus Servandus in celebratione Missae (the revised rite);42
i) Defects that may occur in the celebration of Mass;
/) Prayers of preparation and thanksgiving and the order of inccnsation
of the altar, etc.
18. The body of the Missal consists of:

The Proprium de Tempore
This contains the formularies43 of the Mass — following the ecclesias­
tical year (from the first Sunday ol Advent to the twenty-fourth after
Pentecost), and grouped around the two great feasts of Christmas and
Easter — for the Sundays of the entire year and for certain weekdays.44
It also contains the formularies for the feasts of the Divine Persons,44
and for those of saints whose feasts occur between Christmas and Jan­
uary 11.4β
After the Proper of the Season the unvarying (01 almost unvarying)
framework of the Mass, i.e., the Orao (from the beginning of the Mass
to the end of the Offertory), the Prefaces,47 and the Canon (from Te
igitur to the Amen which immediately precedes the Pater Noster), has for
centuries been inserted, as a matter of practical convenience.48
The Proprium Sanctorum
In this part of the Missal, following not the ecclesiastical season but
the date of the month, are given the Masses for the feasts of our Blessed
Lady and the saints throughout the. year. These comprise the Masses
which have been in use from the early centuries of the Church and those
most recently added for the cult of newly canonized saints. Among them
are found the Masses of four feasts of our Lord which are attached to a
41 Each diocese or Order has its local calendar also.
42 A résumé of these rubrics is scattered throughout the Ordo and the Canon.
41 By the formulary of a Mass is mcar.t the Introit, Prayer(s), Epistle, Gradual,
Alleluia (or Tract), Gospel, Offertory, and Communion antiphons appointed for its
celebration.
44 The weekdays of Lent, Quarter Tense days, and Rogations have a proper Mass.
45 Nearly all of them arc feasts of the Second Person. Since 1929 the Mass of the
Sacred Heart is to be found in the Proprium de Tempore. On the other hand, the Mass
of Christ the King (being attached to the last Sunday of October) is placed in the
Proprium Sanctorum.
44 It is in the Proprium de Tempore that the most of the Masses have at their head
the indication Sfafio ad, followed by the name of one of the churches of Rome. This
indicates the church at which, formerly, on this particular day the Pope, surrounded
by the clergy and people, solemnly celebrated the sacred liturgy.
*’ Both texts and music.
« Were the Ordinary to be printed at the beginning or end of the Missal, this would
lie on its stand in a very unbalanced way for much of the Mass.

ROMAN MISSAL

15

fixed date (i.e., the feast of the Triumph of the Holy Cross, September
14;4’ the feasts of the Precious Blood, July 1, the Transfiguration, August
6, and Christ the King, last Sunday of October), and one which he shares
with His Mother, i.e., the feast of the Purification. The Masses of the
Proper of the Saints, begin on the Feast of St. Andrew50 (November 30),
and go on until the Feast of St. Silvester, on November 26 following.
The Common of the Saints
In this section of the Missal are given Masses (29) for use on the
feasts of such saints, according to their category (pope, martyr, confessor,
virgin, nonvirgin), as have not a full proper Mass assigned for them in
the Proprium Sanctorum.51 It also contains a Mass for the day itself, or
the anniversary, of the consecration of a church. There is a common Mass
for feasts of B.V.M., and the five Masses of our Lady for Saturdays —
which are also used for a votive Mass of the Blessed Virgin, according to
the season — are placed immediately after this, before the votive Masses.

The Votive Masses*3
The votive Masses arc now placed in two different categories:
(1) Eleven of them” are entitled “Votive Masses of the mysteries of the
Lord or of the angels and saints distributed according to the days of the
week.”*4
(2) Twenty55 for different occasions or intentions. In addition, among
these latter, are given the collects for eight other occasions or intentions,
the rest of the formulary for these cases being taken from some other part
of the Missal.
After the votive Masses come the Orationes Diversae, thirty-five of them,
for use on behalf of certain persons (e.g., for the pope, or bishop, or
celebrant), or on certain occasions (e.g., in time of famine or earthquake),
or for certain intentions (e.g., to obtain fine weather or rain).5*
The Masses of the Dead
This part of the Roman Missal contained six formularies of a Mass*
44
43
41
40
« R.M., Var., 8 b.
40 In order to keep in line with the Proprium de Tempore.
41 The Epistles and Gospels which arc given in the different Commons (either in the
Mass, or after the Mass) may be used in any Mass of the same Common, unless a
certain Mass to be said without change, or a certain Epistle or Gospel, is definitely
assigned in the Missal for any particular case; R.M., nn. 3050, 315.
43 R.M., nn. 306-389.
41 Including the votive Mass of our Lord Jesus Christ, the Eternal High Priest.
44 The Mass of the Sacred Heart is now given among the votive Masses for Friday
as well as in the Proprium de Tempore.
44 Five new votive Masses have been added in the 1962 Missal.
44 New prayers for civil rulers replace those for the Emperor; and the titles of some
prayers have been altered in 1962 Missal.

16

GENERAL RUBRICS OF THE MISSAL

for the dead.” Two of these are of recent composition — they were ap­
proved in 1915 when Benedict XV granted the privilege of celebrating
three Masses on All Souls’ Day. All these formularies have the same
Introit, Gradual, Tract, Sequence, Offertory and Communion antiphons —
which were fixed in the Missal of Pius V (1570)—and differ only in
the three prayers, the Epistle, and the Gospel. The Masses of the dead
arc followed by Orationes diversae pro dejunctis — of which there arc
sixteen — applicable to different categories of dead persons. After the
Orationes diversae pro dejunctis, in the newest editions of the Missal, are
given the two forms for the Absolution for the dead (praesente corpore
and absente corpore) taken from the Roman Ritual. They replace a com­
bined form which appeared in this place in the Missal of 1920.
19. The last part of the Roman Missal (1962) consists of a section
called Proprium sanctorum pro aliquibus locis. It contains, following the
order of the ecclesiastical calendar (beginning with S. Ambrose on December
7), Masses of our Lord (1), our Lady (16), and the saints (23) with
the Mass of S. Relics (November 5), that were in the old Missal58 in the
appendix pro aliquibus locis ex induito S. Sedis,50 and in addition (a) five
Masses (one of our Lord — the Finding of the Holy Cross — and four
of saints) of feasts that have been removed from the calendar of the Uni­
versal Church, (6) more proper Masses of eleven important saints that have
a Mass for their feast in the body of the Missal, and (c) Mass for the
feasts of ten newly canonized saints whose names have not been inscribed
on the calendar of the Universal Church, but in particular calendars only.
These Masses may be said ad libitum as festal Masses on their proper
dates, or as votive Masses'10 when the rubrics permit the celebration of these.
Following these Masses come:
( 1 ) A Common of Saints for several confessor-bishops, several confessors
not bishops, virgins, and holy women. These may, however, be used only by
special induit of the Holy See.
(2) The blessing of lustral water01 and the Asperges.
(3) Cantus ad libitum, with eleven extra tones for Gloria in Excelsis,
the Prefaces in the more solemn tone,” seven extra tones for Ite, missa est,
and two for the Asperges.
5TThc formularies for the three Masses of All Souls’ Day have now been trans­
ferred to the Proprium Sanctorum.
»» Sixteen Masses that were in the old Missal have been suppressed.
»» Rubric in loco.
There is one exception, for the Mass of May 3 as a votive Mass, the Mass of the
Holy Cross (appointed for Friday among the first scries of votive Masses in the Missal)
must be used (rubric in loco), not the Mass of the Finding of the Holy Cross.
·» An amended text.
« These may not be used in Masses in which the ferial tone should be used (R M
n. 516).

CEREMONIAL OF BISHOPS

17

(4) Seven blessings (from the Roman Ritual).
(5) Excerpts from the Roman Pontifical, i.e., the rite of Confirmation,
the consecration of a chalice and paten, and nine blessings.

The Ceremonial

of

Bishops

1. While the rubrics of the Roman Missal are, of course, the chief
source of information on the celebration of Mass, other liturgical books
contain matter which is of great value in the study of the ceremonies of
the Mass. Of the greatest importance in this connection is the Caeremoniale
Episcoporum; of less importance the Memoriale Rituum and the Clementine
Instruction.
2. The Caeremoniale is the Church’s official manual of ceremonial. It
contains no texts but is entirely composed of rubrics. Based on the Ordines
Romani (the ceremonials of the papal court from the eighth to the four­
teenth century), and especially on the ceremonial books drawn up in the
fifteenth century by the papal masters of ceremonies, Patrizi (f 1496),
Burckard (f 1506), and Paris de Grassi (f 1528), it was issued in 16 It
by Clement VIII by the Brief Cum novissime. Subsequent editions — with
corrections and additions’” — were published by Innocent X (1650), Bene­
dict XIII (1727), Benedict XIV (1741 and 1752), and Leo XIII (1886).*”
3. The Caeremoniale is of obligation for all churches of the Roman
rite, though Clement VIII, in his Brief, and subsequent decrees of S.R.C.,
admit that “immemorial and praiseworthy customs” not in conformity with
its rubrics may be kept.
4. The Caeremoniale deals with the more solemn functions of the sacred
liturgy as they are celebrated in cathedral or collegiate churches, especially
when they arc pontifical, i.e., celebrated by, or in the presence of, the
bishop. It is divided into three books, the first giving general rules for
the bishop and his ministers; the second treating of the solemn celebration
of Mass and the Divine Office, and of the chief functions of the liturgical
year; the third is concerned with the rules for particular prelates who held
certain high offices (e.g., that of governor of a province).
5. While the rubrics of the Ceremonial are chiefly applicable to the
more solemn ceremonies in greater churches, they arc of obligation in all
churches of the Roman rite,08 insofar as they are applicable to functions
carried out in smaller churches. It is from them that much of our informa­
tion about the details of the rite of solemn Mass are drawn.’·
63 E.g., Benedict XIV added Liber III.
e< This is the latest typical edition.
« Papal Briefs and S.R.C. 937«, 1666, 2888’, 3839*.
ee Cf. p. 398. The numerous references to the Caeremoniale in Book II, and especially
Book III, of this work show how useful it is in studying the rubrics of the Missal.

18

GENERAL RUBRICS OF THE MISSAL

Memoriale Rituum
1. The Memoriale was drawn up by Benedict XIII, when Cardinal
Orsini, for his diocese of Benevento. When he became Pope he prescribed
it for Rome (1725). Its use was extended to all small parish churches of
the Roman rite by Pius VII in 1821 and made obligatory.07 St. Pius X,
in 1911, numbered it officially among the liturgical books,08 and Benedict
XV published a revised typical edition in 1920, and the first edition after
the typical was issued by S.R.C. in 1950.
2. The Memoriale gives a detailed description of a simpler rite than
that of the Missal for carrying out the sacred liturgy of Candlemas, Ash
Wednesday, Palm Sunday, and the Triduum Sacrum.'·1*
3. The Memoriale is intended for smaller parochial (or succursal)
churches, where, for want of a deacon and subdeacon and many servers,
and (possibly) a competent choir, the rite of the Missal could not be
carried out.1'*
4. The rubrics of the Memoriale and Ritus Simplex arc very detailed,
and so are sometimes valuable as a guide to the interpretation of the rubrics
of the Missal.
5. The Memoriale is now superseded by Ritus Simplex Ordinis Heb­
domadae Sanctae for Palm Sunday (Second Sunday of the Passion) and the
Holy Week functions,” and by special rubrics in 1962 Missal giving the
simple rite of Candlemas and Ash Wednesday.

The Clementine Instruction
1. Canon 1275 of the Code of Canon Law orders the Forty Hours’
Prayer to be held, annually, in all parish churches, and in churches where
the Blessed Sacrament is permanently kept. This devotion arose and took
shape at Milan in the decade 1527-1537, and St. Charles Borromeo drew
up directions to regulate it. In 1705 Clement XI issued for Rome, an
Instruction in Italian,” based on the regulations of St. Charles. This was
subsequently confirmed by Innocent XIII (1721-1724) and Benedict XIII
(1724-1730), and reissued, with some modifications, in its present form,
by Clement XII in 1731. Gardcllini, the famous rubrician (f 1826), wrote
·’ Cf. the proem to the Memoriale and S.R.C. 2616‘, 2915*, 2970’, 4049’.
«S.R.C. 4266.
·» Maundy Thursday, Good Friday, and Holy Saturday.
For the rite of the Memoriale or of the Ritus Simplex only three servers (four
for Good Friday and Easter Eve) are needed.
” An English Version of this by the present writer was published in 1957 (Burns
& Oates).
ri An English translation, with a commentary, by the present writer was published
in 1949

THE RUBRICS

19

a commentary on it, and the Instruction was added as an appendix to
Volume III of the decrees of S.R.C.,7’ and found a place also in Volume IV,
with Gardcllini’s commentary.74 The new rubrics (nn. 348-352) alter the
provisions of I.C. regarding the Masses, etc., for the Prayer.
2. The Instruction is obligatory for the right ordering of the Forty Hours'
Prayer in Rome, and wherever the bishop has ordered that it be followed.
For all other churches of the Roman rite it is the norm, and S.R.C. has
more than once expressed the wish that its directions should be followed
everywhere.75 Certain general rules that the Instruction gives for Exposition
of the Blessed Sacrament at any time, arc regarded as binding everywhere
in the Western Church, because of decisions of S.R.C.7* or because of a
custom which has become a law.
3. The new code of rubrics gives directions about the votive Masses for
the Forty Hours’ Prayer (nn. 348-352).

III.

The Rubrics77

The Rubrics in General

1. The rubrics arc the rules (laws,7* directions,79* suggestions) which
arc contained in the liturgical books40 for the right ordering of liturgical
functions. For the most part, if not entirely,81 the rubrics are positive ec­
clesiastical laws,82 and so («) they bind under pain of mortal or venial
sin, according to the gravity of the matter with which they are concerned;8’
(ft) apart from such considerations as the giving of scandal, contempt for
the law, and the like, a sufficient and proportionately grave cause excuses
from the observance of an (accidental) rubric.
2. The rubrics of the Missal comprise (a) the General Rubrics (new
Code of July 26, 1960), (ft)thc rite of the actual celebration of Mass, (c )the
defects that may occur in its celebration, (d) the special rubrics scattered
throughout the Missal intercalated in the text of the actual formularies of the
Mass, and especially in the Ordo and Canon (where they form a synopsis
” Gardellini published the first collection of these in 1807-1808 and in 1815-1816.
’‘S.R.C. 4266® mentions the Clementine Instruction among the liturgical books.
’’S.R.C. 2403. 3O49‘, 3332’-’, 4015».
” Cf. e g.. S.R.C. 26135.
·· For the most part the rubrics of the Missal only arc dealt with in this chapter.
’«CJ.C. 2, 31.
” Sec infra § 5.
•’The rules which arc found elsewhere (e.g., in the Code or in Papal Constitutions)
are not termed “rubrics," but “decrees" or “liturgical laws."
·» See infra § 5.
81 The few that concern the matter and form of the sacraments are based on divine
law.
·» What particular violation of a rubric would be a mortal or venial sin is a matter
for moral theologians to discuss.

20

GENERAL RUBRICS OF THE MISSAL

of the rubrics of the Ritus). It is these special rubrics that are, ordinarily,
printed in red** (ruber), so that they may easily be distinguished from the
prayers and readings.
3. The rubrics of the liturgical 1 ks are classified as:
a) Substantial and accidental, the former being those that prescribe
the matter or form of a sacrament*5 (e.g., the impositionof hands in Con­
firmation, or at the ordination of apriest), or regulate the validity of a
liturgical act (e.g., the anointing at the consecration of an altar or of a
chalice); the latter are rubrics which do not concern the validity of a
liturgical act, but regulate the rite in which it is enshrined. Substantial
rubrics are based on divine law and, for the sacraments and Mass, arc
immutable; the accidental rubrics are purely ecclesiastical laws, and may
be changed or dispensed from, but only by the Holy Sec.”
b) Preceptive, directive, facultative. Preceptive rubrics are those which
bind in conscience and are real laws; directive rubrics arc those that do
not per se'' bind in conscience, but set forth — by way of counsel or
direction — the approved way of carrying out a liturgical act; facultative
rubrics are those which permit of a choice between two courses,88 or be­
tween doing or omitting something,” or which allow liberty to follow
existing usage.80
4. Obviously, substantial rubrics are binding in conscience, sub gravi,
while facultative rubrics do not bind at all in conscience.81 The question
that has been hotly disputed by theologians and rubricians, since the end
of the sixteenth century, is whether accidental rubrics are all preceptive
or not.

The Obligation of Accidental Rubrics
5. While some rubricians and moral theologians hold that not all acci­
dental rubrics arc preceptive, that some are directive only, the better
opinion seems to be that all such rubrics are preceptive, except, obviously,
when they are facultative.02 All rubrics are ecclesiastical laws,05 and laws do
■‘This has been the practice in the liturgical books since the fourteenth century
at least.
” For the Mass, the Sacramcnt-Sacrifice, those that prescribe its essence.
»°Cf. CJ.C. 1257.
7I.e., in virtue of the rubric itself; per accidens, in virtue of an added law, such
rubrics may bind, and even gravely (e.g., if the rubric of Ritus, I. regarding confes­
sion before Mass, be regarded as directive only, in virtue of C.J.C. 807 it is perceptive).
'» E.g, in the procession on Palm Sunday some or all of the antiphons may be sung.
” E.g.. The Sequence Dies irae may or may not be sung or said at a requiem Mass
of the II. Ill, or IV class (R.M., n. 399b); the celebrant may add a votive prayer in
Mass under certain circumstances (R M., nn. 461, 464).
w E.g., C.E.. I., xxiii, 29, 30; xxiv, 12; II, i. 7, 11.
•‘Some of the older writers (e.g., Cavalicri, + 1757) mean by “preceptive" rubrics
those that bind sub gravi, by "directive" ones those binding sub levi. Naturally, such
rubricians held that not all rubrics were preceptive.
·’ The reasons which support this view were set forth at length in earlier editions of
this book (p. 20sqq ).
»· Cf. C.J.C., canons 2, 31, 135, 733 § 1, 818, and 1148 5 1.

S.R.C.

21

not direct, they prescribe, forbid, or permit. And so accidental rubrics bind
in conscience, but like all laws the extent of the binding force of any
particular rubric and the obligation of obedience to it depend on the nature
of the law which the rubric embodies, and such other considerations as
govern the observance of any ecclesiastical law. And as laws, rubrics arc
subject to the general canon law on custom as set forth in canons 25 to 30
of the Code of Canon Law (p. 24 if, infra).
Conclusion
6. Whether each single rubric (except the facultative ones) binds in
conscience or not is, then, an open question. What all theologians and
rubricians arc one in believing and teaching is that Sancta sancte tractanda
sunt — that the object of every rubric is to aid the priest in performing
as perfectly as possible those sublime acts of worship whose end is to
honour God worthily and edify men. It is the spirit of the rubrics, in the
long run. rather than the letter of them, that is important. With reverence
and love towards God, out of obedience and loyalty to his Church, should
they, each and all, be fulfilled.

IV. The Congregation of Sacred Rites
1. The Congregation of Sacred Rites04 (S.R.C.) was founded by Sixtus
V in 1588. Its constitution was modified by St. Pius X in 1908 and 1914.
It has to do with what immediately concerns the sacred liturgy in the Latin
Church. Its scope is thus defined in the Code of Canon Law (canon 253):
“The S.R.C. has the right of watching over and determining all that im­
mediately concerns the sacred rites and ceremonies of the Latin Church. . . .
It is its concern, especially, to sec that the sacred rites and ceremonies
arc diligently observed in celebrating Mass, in administering the Sacraments,
in the carrying out of the divine offices, in fine, in all that regards the
worship of the Latin Church; to grant opportune dispensations; to bestow
distinctions and honorary privileges — both personal and temporary as well
as local and permanent ones — dealing with the sacred rites and ceremonies,
and to secure that abuses in such matters do not creep in. Finally it transacts
all that relates to the beatification and canonization of the Servants of God,
or that in any way concerns sacred relics.”
2. Ordinarily, the S.R.C. is an executive tribunal, and only per accidens
is it a legislative body. Its decrees, when drawn up in due form and duly
promulgated, have the authority of the Pope, even if they had not been
referred to him.05 A decree is authentic00 when it is drawn up in writing,
»♦ In its decrees it is frequently called the Sacred Congregation of Rites.
” S.R.C. 2916.
00 Unless a decree is authentic it has no binding force.

22

GENERAL RUBRICS OF THE MISSAL

and signed by the Cardinal Prefect of the Congregation and its Secretary,”
and furnished with the seal of the Congregation. All the decrees which arc
published in the official Collection” arc authentic (i.e., all the decrees up
to 1926), and so arc all others that have since appeared in Acta Apostolicae
Sedis. Like all ecclesiastical laws, unless it is otherwise determined each
decree comes into force three months after the date of the number of the
Acta in which it appears.”’ The decrees are thus promulgated, and need no
promulgation by the diocesan bishop.100
3. By its ordinary jurisdiction the S.R.C. watches over the liturgical
books, it concedes or extends new Offices and suppresses old ones, it ap­
proves or reforms calendars for particular places or bodies, it names or
approves patrons, it grants induits and faculties which concern the modifica­
tion of rites, and it resolves liturgical doubts. By jurisdiction delegated
from the pope it deals with changes in the texts or rubrics of the liturgical
·Ι·τ· ks, and approves new typical editions, the granting of new feasts or the
elevation of old ones to a higher rite, and the concession of induits in
matters that are contrary to the rubrics.
Î

The Decrees'0' of S.R.C.
4. According to their object, decrees are classified as concessionary
(granting favours, such as dispensations and privileges) and disciplinary
(decrees which give decisions, executive and interpretative decrees). Inter­
pretative decrees are divided into three classes: (i) the merely declaratory,
when the decree (response) declares or explains a law or rubric which
is really not doubtful, but whose interpretation has been sought through
ignorance or from scrupulosity; (ii) the decrees (responses) in which a
comprehensive interpretation is given, i.e., an interpretation which docs
not change the law, but declares what its correct interpretation is, doubt
as to this having arisen because the wording of the law is not sufficiently
clear, and so different interpretations have been given to it by rubricians;
(iii) the decrees (responses) in which an extensive interpretation is given,
i.e., one that departs from the ordinary meaning of the word of the law,
and gives it a new scope (either extending or restricting it).
5. The decrees of S.R.C. are furthermore distinguished according to their
ambit into:
Or, in case of necessity, by the Prefect or the Secretary, or the Substitute Secre­
tary (S.R.C. 3023 and Monitum of January 28, 1912).
•’SRC. 30232. The last edition of the decrees was published in five volumes (one
containing the Clementine Instruction with Gardcllini's commentary on it and notes
on certain decrees; another being a general Index) in 1898 and 1900. Two appendices
were issued later, one in 1912 and the other in 1927.
”CJ.C. 9.
iwS.RC. 3023».
101 Under this name arc included not only decrees in the strict sense, but also replies,
rescripts, and other acts of the Congregation.

s.r.c.

23

a) Particular decrees, which deal with a particular object (e.g., some
special local usage), and are directed to particular persons (e.g., to a diocese
or a religious Order);102
b) Formally general decrees, which, both in their content and in their
form, concern the universal Latin Church;10’
c) Equivalently general decrees, which, though often directed to par­
ticular persons, deal with some point which is of general application104 (e.g.,
the interpretation of a rubric, or of a formally general decree), or which the
S.R.C. now declares should be observed everywhere.
The Obligation of the Decrees of S.R.C.
6. In general the decrees are of obligation (if they are perceptive) for
those to whom they are addressed. A response of S.R.C. is preceptive if
(a) it is issued in a clearly preceptive form or (ft) it concerns a rubric or
a decree which is preceptive. If, however, a response is facultative in form,105
or concerns a rubric which is facultative, it does not, obviously, bind in
conscience.
7. Formally general decrees are of obligation for all who follow the
Roman rite. Particular decrees are binding for those to whom they are
addressed, and per se not for others. If they are concessionary they may
not be applied to others; if they are disciplinary, while they do not strictly
bind those to whom they are not directed, they do give the mind of the
Church, and the norm of conduct, for similar cases, and so, usually, may10·
be applied to these cases.107 They form the most valuable guide as to the
interpretation of a rubric, granted that the circumstances are the same as
those envisaged by S.R.C. in giving its decision. Equivalently general decrees
(a) if they are merely declaratory of an existing law, bind, and without
promulgation, in virtue of that law;108 (b) if they give an extensive inter­
pretation, thereby adding something new to existing law, they are of universal
obligation only if, and when, they are promulgated as formally general
decrees;109 (c) if they contain a comprehensive interpretation, they certainly
bind those to whom they are addressed, and they are of obligation for
others when the same reply, in the same terms, has been repeated several
times, and so has become stylus curiae.1'0
102 Hcncc in the Collection they have such titles as Westmonasterien; Neo-Eboracen;
Ordinis S. Benedicti; Societatis Jesu.
102 Normally they arc entitled Decretum, Decretum Generale, Urbis et Orbis, Romana,
etc. Sometimes such a decree, though headed “general," concerns only a particular
body of persons (e.g., the members of an Order, D. 3757; cathedral canons, D. 3782)
104 E.g., D. 4349. Formally general decrees are not numerous in the Collection;
equivalently general decrees are much more numerous.
,os E.g., laudabilius esse, convenire, tolerari aut permitti potest.
108 If the reply does not make it clear (by the use of such terms as in casu, prout
jacet) that the decision is definitely limited in scope.
,0T Accordingly, rubricians usually refer to a decree without discussing whether it
is a particular decree or not.
io» Cf. C.J.C. 17, 5 2.
109 ibid.
»° Ct. CJ.C. 20.

24

GENERAL RUBRICS OF THE MISSAL

V. Rubricians
1. Rubricians or rubricists arc those who make a special study of one
part of Canon Law, i.e., liturgical law. Their views — especially when
an opinion is one held by several rubricians of recognized authority —
arc of great importance in (a) expounding and explaining liturgical law,
(ft) interpreting it, if it is not entirely clear, (c) supplementing it, if
there is no rubric, or decree of S.R.C., or customary law dealing with any
given point, and (d) suggesting how the law is to be put in practice.
2. While the teaching of rubricians of standing is of great authority
— the Code of Canon Law itself indicates"’ as one source of removing
doubt about law communis et constans sententia doctorum, and S.R.C.
occasionally”2 refers officially to the opinions of rubricians — it has no
binding force, even if it is unanimous. Naturally, however, it is not prudent
to discard it, without sufficient reason.
3. While the name of certain rubricians carries great weight,1” the
opinion of any writer is worth as much as the reasons on which it is
based, and no more. Hence, the more authoritative writers usually give
the reasons (rubrics, decisions of S.R.C., customary law, general princi­
ples of ceremonial — embodied in the rubrics themselves1” or deduced
from particular laws — liturgical propriety, or accepted practice) for their
views, especially on points about which there is a difference of opinion. No one
is, however, obliged to accept any particular view. The opinions of
rubricians — while worthy of great respect — have not the force of liturgical
law, nor is their interpretation of this law authoritative (as is that of S.R.C.).

VI. Custom
The Meaning of Custom
In Canon Law a usage which is reasonable and duly prescribed can,
by the consent — at least legal — of the Holy See, create a new law or
abolish an existing one.114
1. The word “custom” has two meanings (a) a custom of fact, i.e., a
uniform and continuous way of acting,114 (ft) a custom of law, i.e., an
”lC.J.C. 20.
E.g., D.D. 2682«, 3035«.
u> Because it is recognized that they have really studied the rubrics thoroughly —
they are not mere copyists or summarists — and their teaching is found to be strictly
accurate.
Many general laws of ceremonial are given in the first chapter of the Ritus cele­
brandi of the Missal and arc found scattered throughout the Caeremoniale Episcoporum
>«CJ.C. 25-30.
«»· For clearness' sake this is called in this chapter a "usage,'' the word “custom”

CUSTOM

25

established usage having the force of law. Such a custom is defined as
“an unwritten law, introduced by some body of the faithful, with the con­
sent of the legitimate legislator.” This unwritten law may clarify and
confirm an existing law, which is obscure or doubtful (consuetudo secun­
dum legem)·, or it may extend the scope of a law, or fill up its lacunae,
creating a new law conformable to the spirit of the existing one (con­
suetudo praeter legem)·, or it may oppose an existing law, and abrogate
it wholly or in part (consuetudo contra legem).
2. The acts of some community form the material element in custom,
the consent of the legislator is the formal element. The acts which create
a usage must be free, uniform, frequent, continuous, and public,*
117 and
performed by the majority118 of the community in question. While indi­
viduals can and do initiate the acts which go to form a usage, they can­
not create a custom. Only a community which is capable of, at least, re­
ceiving an ecclesiastical law — such as a diocese, a Religious Order, a
college of clerics, like canons or parish priests — can introduce a usage
capable of becoming a custom.119*
3. In Canon Law the consent of the competent ecclesiastical superior
— of the person who has the power to make laws, universal or particular —
can alone make a usage a custom.170 Such consent may be special (cither
express or tacit),121 or merely legal, i.e., granted in a general way, and
beforehand, to any usage that meets the requirements of law.
4. That a usage may receive the consent of the legislator122 it must
be (a) reasonable, for law is an ordinance of reason, (b) practised un­
interruptedly for a certain period. A usage is unreasonable if it is con­
trary to the divine law (natural or positive), or if it is expressly reprobated
in the Code,123 if it furnishes an occasion of sin, or seriously impairs
ecclesiastical discipline. It is regarded as reasonable if it has the quali­
ties which arc necessary for any ecclesiastical law, i.e., if it is conform­
able to right reason, guided by divine law and animated by the spirit
of the Church.124 Only the competent ecclesiastical superior (generally
the Ordinary; the Holy Sec in the long run) may decide whether any
being reserved for a usage which has legal force. In legal documents (e.g., in the
decrees of S.R.C.) such words as legitima, probata, laudabilis, preceding the word
consuetudo, show that there is question of a custom of law.
117 So that the legislator may know of them.
Otherwise they could not be considered acts of the community as such.
"’C.J.C. 26.
”°CJ.C. 25.
121 A superior gives tacit consent to a usage, if — knowing of its existence — he
could, but docs not, take steps to end it.
’«C.J.C. 27.
Ibid.
124 In the liturgical sphere a usage is regarded as reasonable if it is calculated — in
particular circumstances — to promote the dignity of divine worship, and the edifica­
tion of the worshippers, and so is in conformity with the fundamental principles of
the sacred liturgy.

’’

GENERAL RUBRICS OF THE MISSAL

usage is reasonable or not. A reasonable usage to become a law must be
practised uninterruptedly for forty years. If it is a usage that is contrary
to an ecclesiastical law containing a clause forbidding future customs, it
can become a custom only if it is centennial or immemorial.120 The time
necessary to change a usage into a custom may be interrupted120 by the
community ceasing to perform the act in question, or doing a contrary act,
or by the interference of a superior, putting an end to the practice (at least
for the moment).
5. Good faith is not needed to create a custom. Knowledge of the
existing law, and the intention (at least implicit) to create a new one,
are necessary to induce a custom praeter legem.™ “A custom which is
entirely due to ignorance never abrogates a law; a custom originating in
disobedience may conceivably abrogate a law in course of time, but, nor­
mally, a custom which abolishes a law originated in a bona fide persuasion
that the law does not bind (in present circumstances) combined with a
sincere conviction that the law would be an unsuitable one for the community in question.”12’ “ Dcliberately to introduce new liturgical customs,
or to revive obsolete rites inconsistent with existing laws and rubrics, is an
irresponsible act which we must condemn.”130
“Custom is the best interpreter of laws” (C.J.C. 29). In the case
of a law that is not entirely clear, the actual practice (a “usage”) of
those who know the law, and intend in what they do to fulfil it, is very
good evidence of the sense in which the legislator wished his law to be
understood.”0 Such a practice — when it becomes clothed with the requisite
juridical qualities — becomes a true custom (.secundum or praeter legem),
and then is a binding interpretation of law.
Custom and the Code of Canon Law
7. The customs — universal or particular — which were in existence
in 1918 when the new Code of Canon Law came into force, and which
were contrary to its provisions were either (a) expressly reprobated in
the canons, or (h) not reprobated and centennial or immemorial, or (c)
not reprobated and not centennial or immemorial. The first class of cus­
toms were to be corrected as “corruptions of the law” and were not to
be allowed to revive in future; the second class were to be corrected also,
l” C.J.C. 27. A practice is regarded as immemorial if nothing contrary to it has
been done, said, or heard, within the memory of the living (such a usage might be
older than, or not so old as. a centennial practice).
«· And so an entirely fresh period must be begun, if the practice is, eventually, to
acquire the force of law.
C J.C 28.
1,s Rev. W. Conway, Irish Ecclesiastical Record, March, 1943, p 209.
,2’ Mediator Dei, S 59 [63].
1,0 Hence the practice of the churches of Rome is sometimes of importance in deter­
mining the meaning of a rubric. It is expressly referred to in certain replies of S R C
eg., 3860, 3975\ 4048s.
’
“

CUSTOM

27

but might be tolerated, if the Ordinary, in special circumstances of place
or persons, judged that they could not prudently be abolished; the third
class were all suppressed, unless the Code otherwise expressly determined.131132
In view of canon 2 of the Code, which declares that the Code does not
for the most part deal with liturgical laws, and of the words vigentes in
praesens contra horum statuta canonum consuetudines, several canonists151
now take the view that canon 5 applies only to such liturgical laws as are
contained in the Code itself. Other liturgical laws are governed by the pro­
visions of the Code regarding customary law (canons 25-30), but are not
affected by the abolishing provisions of canon 5. Hence, in this view, the
lawful customs against the rubrics which were in existence in 1918 continue
in force, unless the Code expressly deals with them (as in canon 818
regarding the celebration of Mass).
8. Regarding customs that may arise in future133 against, or in addition
to (praeter), the law, they may be revoked by a contrary custom or law.13*
A new law, however, does not revoke centennial or immemorial customs
unless it makes express mention of them. Nor does a general law revoke
particular customs,135* unless it has an abrogating clause so framed as ex­
pressly to include them138 (e.g., the clause non obstante quacumque con­
suetudine or nulla obstante consuetudine).
Custom and Liturgical Law1”
9. The general principles of customary law — as laid down in the Code,
canons 25 to 30 — apply to liturgical law, which is simply one part of
Canon Law (cf. canons 2 and 6). There is no doubt that a usage praeter
legem can become a binding custom in matters liturgical. The decrees of
S.R.C. have expressly recognized this from time to time.138 But even a
usage contra legem can obtain the force of custom, even against the rubrics.
Formerly many rubricians and some canonists denied this, because of the
resistance of the Church to any usage that violated the rubrics, but nowa­
days it is generally admitted. For (a) the Code in dealing with customs
131 C.J.C. 5. Canon 5 is not applicable to (o) liturgical customs that were in existence
in 1918 but concerned matters about which the Code is silent, or (b) such liturgical
usages as have come into being since 1918.
132 E.g., Van Hove, De Legibus Ecclesiasticis, 1930, p. 11; Michiels, Normae Gen­
erates Juris Canonici. 1929, I, 51; Cappello, Summa Juris Canonici, 1932; Oppenheim,
III, 126.
133 No usage contrary to the Code could have become a custom before 1958.
»* C.J.C. 30.
135 For it is not presumed that the legislator knows of their existence.
Each new typical edition of a liturgical book, and each general decree of S.R.C.,
has such an abrogating clause (.contrariis non obstantibus quibuscumque, and in the
case of the Missal these words are added etiam speciali mentione dignis).
1,7 The remarks which are made here, and the examples given from the decrees of
S.R.C., are, for the most part, confined to the rubrics of the Missal.
,M Hence such replies of S.R.C. as servetur consuetudo or negative nisi contraria
vigeat consuetudo. Cf., e.g., 3842«, 3866», 4056», 40577, 4104», 4180», 4392», 4398.

28

GENERAL RUBRICS OF THE MISSAL

makes no exception for liturgical law. The fact that it reprobates certain
usages which arc contrary to liturgical law,1” shows that it admits the force
of custom in other usages. And in the legislation of certain canons,1,0 on
matters liturgical, it expressly recognizes the force of usage. (/>) The
popes in the Constitutions that preface the liturgical books, while abolishing
existing customs contrary to the rubrics of these books, do not prohibit
future customs of this character, (c) While S.R.C. in its decisions often
condemns as abuses particular usages which arc contrary to the rubrics,
and orders them — even if immemorial141 — to be abolished, it has never
declared that no usage which is contrary to the rubrics may ever become a
custom.142 Indeed the S.R.C. has expressly declared143 that the rubrics of
the Caeremoniale Episcoporum do not remove customs which are laudabiles
et antiquae. From time to time, it has not only tolerated usages contra or
praeter legem, but has approved them, and sometimes even ordered them
to be observed"4 (showing that it recognized that they had acquired the
force of customary law), or it has referred to custom as decisive143 in ·
replying to certain queries, (d) The S.R.C. has tacitly accepted the falling
into general desuetude of certain rubrics,14’ e.g., the former rubrics pre­
scribing the use of a surplice under the Mass vestments, of the purification
given to all communicants after Holy Communion.
10. On the other hand, it is very difficult to establish a real custom
contrary to liturgical law (as found in the rubrics and in general decrees
of S.R.C.), because of the resistance of the Holy See, owing to its desire
for uniformity in matters liturgical, (o) S.R.C. in its decisions admits
the force of custom only in minor matters and for particular cases, it
seldom approves of a general usage contrary to the rubrics; (6) each
new typical edition of a liturgical book is prefaced by a decree approving
its contents contrariis non obstantibus quibuscumque;147 (c) the volumes
of the decrees of S.R.C. arc approved with a special decree containing
the same clause;14" (d) each new general, or equivalently general, decision
of the S.R.C. has this clause also, and decrees of special moment add the
words etiam speciali mentione dignis;'*9 (e) the Motu Proprio Novum
E.g., canons 409:, 774, 10065, 1181, and especially 818 (regarding the celebration
of Mass).
140 Eg., canons 462 (6’), 762 (5 1), 1171, 1291 (5 1).
141 E.g., 910, 1812, 2175, 2271, 2951»’, 3380», 4156-, 4242.
142 That S.R.C. recognizes the force of custom is also shown by the fact that it adds
such a clause as contrariis non obstantibus quibuscumque or quacumque consuetudine
non obstante (e.g., D. 4393) to its decisions.
“’E.g., 132, 140, 143, 144, 151, 154, 184,218, 229, 256«·=, 299.
“« Cf. 2682“·“, 2714. 4104’, 4327.
“»Cf. 1876, 3842«, 3866, 4377, 4392.
“* It should be noted, however, that these rubrics arc maintained unchanged in new
typical editions of the Missal.
“’The D. approving the typical edition of the Missal, 1920, adds etiam speciali men­
tione dignis.
“’The one issued in 1912 added the words given in note 147, but that of 1927 did not
“» E.g., 4140, 4273, 4274, 4307, 4312, 4316, 4332, 4341, 4360.

custom

29

Rubricarum (July 25, 1960), approving the new code of rubrics has this
very sweeping clause (§3): . . . consuetudines cuiuscumque generis, etiam
saecularia et immemorabilia, immo specialissima atque individua mentione
digna, quae his rubricis obstant, revocantur.
11. Decisions of S.R.C. which expressly oppose existing usages, at once
abolish these (and this even if they are immemorial150) for they prevent the
consent of the legislator which alone can change a usage into a custom.

Custom and the Rubrics of the Missal
12. In particular the Holy See resists the creation of customs contrary
to the rubrics of the Missal. The bull of Pius V which published the
reformed Missal abolished existing usages (unless they were more than
two hundred years old) and imposed the Missal non obstantibus . . .
consuetudinibus contrariis quibuscumque; and the subsequent Briefs of
Clement VIII and Urban VIII have similar clauses directed against usages
contrary to the rubrics of the Missal. Decrees of S.R.C. confirm the aboli­
tion of such usages — e.g., D.D. 910, 1812 — and Urban VIII (1623—
1644) had inserted at the beginning of the Missal a decree of S.R.C.151
which states: Mandat Sacra Congregatio in omnibus, et per omnia servari
rubricas Missalis Romani, non obstante quocumque praetextu, et contraria
consuetudine, quam abusum esse declarat. Finally, the Code of Canon Law
declares (818) that any custom contrary to the observance of the rubrics
by the celebrating priest is reprobated. Commentators have limited this
reprobation to the rubrics of any liturgical book (Missal, Caeremoniale.
or any other) which concern the celebrating priest in the actual celebration
of Mass (low, sung, or solemn). Hence a usage contrary to the rubrics
of the Missal, or other liturgical book, which concerns (a) matters outside
the actual celebration (e.g., the altar, the vestments), (ά) or persons other
than the celebrant (e.g., the sacred ministers in solemn Mass, the server
of Mass) may become a custom, if it fulfils the requirements of Canon Law.
13. In virtue of canon 5 of the Code of Canon Law', when this came
into force in 1918, all usages contrary to the rubrics w’hich deal with
the celebrant in the actual celebration of Mass were abolished, because
such usages are reprobated (canon 818), and may never be revived. The
decree of S.R.C., March 23, 1955, making changes in the rubrics of the
Missal declares that customs — “even those worthy of special mention”
— which are contrary to the new rules are considered expressly revoked
(Tit. I, n. 4).152
150 Cf., e.g., 2792, 295113. Ephemerides Lilurgicae (1922, p. 441) interprets this last
decision as embodying a permanent refusal of S.R.C. to consent to any usage contrary
to its decrees.
151 This appeared at the beginning of the Missal until the edition of 1920. In view
of CJ.C. 818, it is no longer necessary.
152 So does the Motu Proprio of John XX11I re. the new rubrics (n. 3).

30

GENERAL RUBRICS OF THE MISSAL

The S.R.C. and Usages Contrary’ to the Rubrics of the Missal
14. In the course of three hundred and fifty years — since first its
decrees were published — the S.R.C. has sanctioned or tolerated the fol­
lowing particular usages15’ which are contrary to the rubrics of the Missal
(or Ceremonial): prelates not kneeling at the prayers in certain ferial
Masses and at requiem Masses (R.G. XVII, 5);154 the subdeacon not
going up to the side of the celebrant to recite the Sanctus (R. VII, 11); “·
the use of material which is in greater part gold for white, red, or green
vestments15* (R.G. XVIII, 1); not lighting the Elevation candle (R.G. XX;
R, VIII, 6);15T the celebrant not himself preparing the chalice for Mass
(R. I, I);15* the preintonation of the Gloria in excelsis in more solemn
Masses by two chanters (R. IV, 7).159
On the other hand, the Congregation has refused to approve of the fol­
lowing usages1*0 contrary to the rubrics of the Missal: playing, instead of
chanting, the Gloria and Creed;1*1 the deacon incensing at Mass persons
other than those mentioned in R. VII, 10;162 the use of an 'assistant priest
by a celebrant who is a simple priest only;1*3 not using incense at the con­
ventual Mass;1*4 celebrating Mass and giving Holy Communion in presence
of the Blessed Sacrament exposed,1*5 the deacon singing the Gospel on
the footpace;1** the deacon raising the edge of the celebrant’s chasuble
before the Elevation (R. VIII, 8);1*7 the upper altar cloth not reaching
the ground at each side (R.G. XX);1** the deacon not spreading the cor­
poral during the Creed (R. VI, 7);1·9 celebrating solemn Mass on certain
fast days, or for the dead, without acolytes and incensation;170 singing dur­
ing the Elevation (C.E. II, viii, 70) ;171 using ordinary chairs instead of a
bench (C.E. I, xii, 22) for the sacred ministers when they sit; 172 the
celebrant continuing a sung Mass while the Creed is being sung;173 using
candles which are not of wax within the ambit of the altar;174 adding the
collect, but not the Secret and Postcommunion prayers, of an oratio im­
perata (R.G. XII, 1; XIII, I);175 those present at Mass reciting aloud the
Canon.17·
15. Among the particular usages which have been introduced contrary
Only those which are of general interest arc given here
■’•S.R.C. 1876.
■’’SRC. 2682’°.
“«Tolerated by S.R.C. 3145. Cf. R.M., n. 530.
S.R.C. 40292, but the Ordinary may restore the observance
of the rubric (4141°). Cf. R.M.. n 530
’’’S.R.C. 41981’.
“•SRC. 4144’.
‘«° Sec note 153.
’·’ S.R.C. 970’. 1023’.
>«SR.C. 2175
‘«’SRC. 2271.
‘««SRC. 2424’.
‘•’SRC. 3448‘, 4353 and July 27. 1927
‘•«SR.C. 3337.

“7 S.R.C.
’*’ S.R.C.
189 S.R.C.
1!0S.RC.
171 S.R.C.
172 S.R.C.
173 S R.C.
174 S.R.C.
175 S.R.C.
178 S.R.C.

3535=.
4029'
4054‘.
40544071 <
4214
4242.
4257’.
4368.
4375;

CUSTOM

31

to the rubrics, and which are rather wide-spread, but which have never
been submitted to the judgement of the Holy See are: (i) the congrega­
tion standing during the Creed at a low Mass (contrary to R.G. XVII,
2); (ii) those — in choir or out of it — who are sitting during the sing­
ing of the Creed in solemn Mass, kneeling during the chant of Et incar­
natus est771 (contrary to C.E. II, viii, 53 as interpreted by S.R.C. 1476,
15942, 29602, 3860), except on Christmas Day and the Feast of the
Annunciation; (iii) making the dalmatic and tunicle identical (contrary to

16. Among the particular usages not contrary to the rubrics of the Mass,
but praeter rubricas,177
178 which have been submitted to the judgement of
the S.R.C., and have received its consent, are those that concern: the use
of a stole in preaching;179 the place of the celebrant, when being incensed
or washing his fingers, in Mass in presence of the Blessed Sacrament ex­
posed;180 the material of the cross for the unveiling on Good Friday;181*
the removal of holy water from the stoups during the Triduum Sacrum;181
marking the image of the Crucified on the Mass host;183 using a spoon to
put the water into the chalice at the Offertory;184* the salutation by the
celebrant of the sacred ministers in solemn Mass;183 Mass at the burial of
children;180 playing the organ to the end of the Gloria on Maundy Thurs­
day;187 the use of a stole by a priest assisting at a first Mass;188 the blessing
of a preacher by a priest celebrant of Mass;189*not assisting the celebrant to
vest for solemn Mass;100 naming the patron of the place in the prayer A
Cunctis, under certain conditions;191*the colour of the vestments on the feast
of all the saints of a diocese.191
17. Other usages193 which, possibly, have become — in certain places —
customs with the force of law arc: constructing an altar against a wall
(instead of being free on all sides, as the ceremony of consecration sup177 This custom {antiqua) was, indeed, sanctioned by S.R.C. (3965) for the diocese
of Autun, in 1897.
1:8 z\nd so extend the scope of an existing rubric or create an entirely new law, in
accordance, however, with the rubrics.
'"•S.R.C. 26822*.
180 S.R.C. 2682««.
”> S.R.C. 2682s’.
S.R.C. 2682s*.
‘«SR.C. 2714,
"«S.R.C. 3064«.
1,8 S.R.C. 3434s.
>’« S.R.C. 3510.
*’T S.R.C. 3515«. Now allowed by Instr. 83 b.
'*« 3515*.
«"» S.R.C. 3535«.
"•“S.R.C. 3866'.
'·« S.R.C. 4054s, 4194°. R.M., n. 465 now allows mention of the name of the titular
of the church or of the principal patron or founder.
'«S.R.C. 4327’.
'*’ Not contra, but praeter, rubricas.

32

GENERAL RUBRICS OF THE MISSAL

poses it to be); the use of gradines on altars;’04 retaining a cerecloth on
a consecrated altar; using three charts on the altar for Mass’00 (not one,
as R.G. XX supposes); the use of two servers at low Mass on certain
occasions;’00 ringing the bell before the Consecration, at the little Eleva­
tion, and at Domine, non sum dignus;107 ringing the church bell at the
Elevation; washing the hands after Mass; using a cross-bearer, and carrying
a smoking censer, at the head of the procession to a nonpontifical solemn
Mass.
Ordinaries and Usages Contrary to the Rubrics
18. As the Holy See reserves to itself the making and unmaking of
liturgical laws,”* it is beyond the competence of Ordinaries — apart from
special faculties — to abrogate, dispense from, or give an authentic inter­
pretation of, such laws. It is indeed the duty of the Ordinary to watch
over the strict observance of liturgical law.100 In regard to usages which
are contrary to the rubrics, it is the right of the Ordinary to judge
whether such a usage is reasonable, and so may in due time become a
custom, or whether a reasonable usage has in fact become a custom. In
doubt he is to consult the Holy Sec, with whom the final judgement rests.200
If the Ordinary decides that a usage contrary to the rubrics is not reasonable,
he is bound to put an end to it in a prudent way.20’
19. Not infrequently, in practice, usages contrary to the rubrics arc de­
fended202 on the ground that they arc “customs.” Quite often such usages
arc not only not customs — for they do not possess the qualities required
to create customary law, i.e., reasonableness and the requisite age, together
with the absence of resistance on the part of the legislator — but are abuses,
which should be suppressed. “Christ called Himself the Truth, not custom,”
Tertullian well observed;202 and S. Cyprian, insisting that truth must prevail,
declared204 “custom without truth is only error grown old.”
»B4Cf. S.R.C. 3759’, 4322.
>»·> Cf. S.R.C. 41653. Cf. RM.. n. 527.
”«Cf. S.R.C. 3059’.
**3 Cf. S.R.C. 4377 which urges the use of a warning signal before the Consecration.
1257.
l9',C.J.C. 336, 1261; cf. S.R.C. 2621', 2905=, July 27, 1927. Mediator Dei, § 58 [62].
3”» S.R.C. 2425”, 26211, 2646:, 295113, 3611’. Sometimes S.R.C. refers back such
doubts to the Ordinary to be settled by his prudent judgement (cf. eg., S.R.C. 3390,
3449=, 3935. 4375, and May 31, 1930).
201 Cf. S.R.C. 30435, 33333, 4052, 4144’, 4362. Naturally it is easier for the Ordinary
to abolish usages which concern the clergy only, than those which may be wide-spread
among the people.
«°» "Leaving the commandments of God," said our Lord to the Pharisees (Mk 7:8),
"you hold the traditions of men. . . . Well do you make void the commandment of
God. that you may keep your own tradition."
2 " De Virginibus Velandis, c I.
204 Epist. ad Pompeium, c. IX.

Chapter III

THE PLACE AND TIME OF MASS

I. The Place of Mass
1. Except by dispensation, Mass may be celebrated only in a church
or public oratory,1 which has been duly consecrated or blessed,2 or in
a semipublic oratory3 which has been legitimately erected. Mass may be
said in a private oratory4 only by induit from the Holy See,5* or by per­
mission of the Ordinary, to be given, on occasion, on the same conditions
as for the celebration of Mass outside a church or oratory.
2. To celebrate Mass lawfully outside a church or oratory the per­
mission of the Ordinary of the place (of the major superior if there is
question of the house of an exempt Order) is necessary. This permission
may be given only “for a just and reasonable cause, in some extraordinary
case, and not habitually,”® and Mass must be celebrated on a portable
altar, in a becoming place,7 never in a bedroom. The Ordinary may, how­
ever, for a just cause, allow the celebration of Mass in a hospital ward.
3. The same conditions apply to Mass said in a place where a dead
body is laid out awaiting burial.8 In this connection, as examples of “ex­
traordinary cases,” the Congregation of the Sacraments gave these: the death
of a residential bishop, or of a member of a ruling family, or of someone
else distinguished by merit and by services to the Church or State, or
by very munificent donations to the needy. In such cases, if there be a
“just and reasonable cause,” a Mass, or Masses (not more than three),
may be celebrated, but only if the body be laid out in a becoming way,
'C.J.C. 1188, §2; De Defectibus, X. 1.
= C.J.C. 822, § 1 (cf. R.R. IX, ix, 17).
a C J c ! 19 Λ
<CÏd 1188, 1194, 1195.
5 C.J.C. 1195.
C.J.C. 822, § 4. The faculty is to be interpreted restrictive (Commission for the
interpretation of the Code, Oct. 16, 1919, ad 12).
7 It is not prescribed (cf. C.J.C. 1196, 5 2), but it is becoming, that the place be
blessed beforehand, using the Benedictio loci found in the Roman Ritual (IX, vi, 3).
* S. Congrcg. Sacrament, May 3, 1926.
33

GENERAL RUBRICS OF THE MISSAL

and in a place where there is nothing inconsistent with the holiness of the
Divine Sacrifice, and provided that the obsequies prescribed by the rubrics
be carried out in the church.
4. It is not allowed to say Mass in a heretical or schismatical church,
even though it had formerly been consecrated or blessed.”
5. To celebrate Mass lawfully in the open air, the permission of the
Ordinary of the place is required, and it may be granted only on the con­
ditions given above (§ 2).10 To celebrate habitually in the open air requires
the authorization of the Holy See (the privilege of a portable altar), given,
e.g. to army chaplains. In case of urgent necessity — e.g., if otherwise a
large number of the faithful could not assist at Mass on a day of obligation
— the permission to celebrate outside a sacred place may be presumed.
6. Those who have — by law11 or induit — the privilege of a portable
altar may celebrate Mass anywhere, on a consecrated stone and in a be­
coming place, except on sea.” To celebrate at sea requires special per­
mission (given by law or induit'3); and to this certain conditions are,
ordinarily, attached, i.e.: (a) Mass must be celebrated in a becoming place
(even a cabin may be used, if necessary); (6) the sea must be so calm
that there is no danger of the Precious Blood being spilled; (c) if another
priest is present, he should (wearing a surplice) assist the celebrant.
Sometimes it is added that, if there is an oratory canonically erected in the
ship, neither its altar nor the sacred vestments must be used by non-Catholics.
If there is a permanent oratory on a ship it is to be regarded as a
public oratory; if there is not, the altar used must be regarded as a portable
one. In either case the calendar to be followed is that of the universal
Church (since the open sea is not in any diocese), but in the second case
the celebrant may follow his own calendar.'‘

II. The Days on Which Mass May Be Celebrated
1. Mass may be celebrated on all days of the year, except those which
are excluded by the proper rite of the celebrant'1 (i.e., the Roman rite
•CJ.C. 823, 5 1.
10 C.J.C. 822, 5 4. In such a case, to prevent sacred Particles being blown about by
the wind, the altar must be fully protected on three sides, e.g., by a tent or by screens
(Instruction of the Congregation of the Sacraments, Mar. 26, 1929, §11).
11 E g., cardinals and bishops have these permissions by law (C.J.C. 239. § 1 7* and
8·; 349).
11 C.J.C. 822, § 3.
11 This induit must be obtained from the Holy Sec (the Congregation of the Sacra­
ments), or from an apostolic delegate or a local bishop who has the faculty from the
Holy Sec. Some modern canonists hold that if a ship has a permanent chapel, no induit
is needed (it may be presumed that the shipping company has the necessary authoriza­
tion for Mass).
>‘S.R.C. 4069’, June 13, 1950; R.M., n. 279.
«’CJ.C. 820.

THE PLACE AND TIME OF MASS

for most priests of the Western Church). The Roman rite
celebration of Mass on one day only” — G 1 Friday, and
day Mass*17* might be celebrated in case of grave necessity,
secrate a host for Viaticum for a dying person — but it
celebration on Maundy Thursday and Holy Saturday.

35

excludes the
even on that
e.g., to conrestricts the

Mass on Maundy Thursday
2. On Maundy Thursday in cathedrals, after Terce, the Missa Chris­
matis is celebrated. In the afternoon, in all churches the Mass In Coena
Domini is celebrated not before 5 p.m. or later than 8 p.m. Private Masses
arc forbidden, but the Ordinary of the place may, for pastoral reasons,
allow one or two low Masses in churches or public oratories (one only in
semipublic oratories) between 5 p.m. and 8 p.m.”
Mass on Holy Saturday
3. Holy Saturday is a day of deep mourning on which the Church
lingers at the tomb of Christ in meditation on His Passion and death.”
It is an aliturgical day in the Roman rite, when Mass is not celebrated
until the midnight (or late evening) Mass of the solemn Easter vigil
liturgy. Private Masses arc entirely forbidden and Holy Communion may
be administered (apart from danger of death) only during the vigil Mass
or immediately after it.20

III. The Hour of Mass
1. The hour at which Mass may be celebrated is regulated by C.J.C.
canon 821, § 1; and De Defectibus of the Missal (X, 1) repeats this law.
It prescribes that Mass may not be begun more than one hour before
dawn, which is the beginning of the brightness that precedes the rising of
the sun, and terminates with the sun’s appearance above the horizon. The
time of dawn varies in different regions, and also varies according to the
time of the year, and the correct hour is indicated in the local Ordo.
2. At the other end of the scale, Mass may not be begun later than
one hour after midday, calculated according to any system of reckoning
time (sun time, regional, legal time, etc.).
3. A reasonable cause excuses from this ecclesiastical law, and, on
18 In churches in which the restored rite of Easter Eve (1951) is carried out. Holy
Saturday is an aliturgical day.
17 The votive Mass of the Passion.
,Λ S.R.C. Decree Maxima Redemptionis Nostrae, November 16, 1955, §7; Instruc­
tion Hebdomadae Sanctae, 5 17.
»’ instructio de Ordine Hebdomadae Sanctae instaurato Rite Peragendo, I. d.
30 Ibid., 5 18.

36

GENERAL RUBRICS OF THE MISSAL

occasion, permits the celebration of private Mass to begin even earlier
than one hour before dawn, or later than one hour after midday. There
is special legislation for midnight Mass at Christmas (C.J.C. 821, §§ 2, 3).
4. Evening Mass: New legislation of the Holy Sec permits evening
Mass—(i) The decree of S.R.C. of February 9, 1951, concerning the
restored rite of the Easter Eve allows Mass at midnight on Holy Satur­
day (or earlier that evening, if, for grave public reasons, the Ordinary
of the place permits the restored rite to be begun earlier), (ii) The
Apostolic Constitution (January 6, 1953), Christus Dominus, concerning
the Eucharistic fast, gives21 the Ordinary of the place authority to permit
Mass in the evening (which may not be begun before 4 p.m. and may
not be as late as midnight),22 if circumstances render it necessary, on the
following days: (a) all Sundays and the ten holydays of obligation of
C.J.C., 1247, § 1; (b) the twenty-six suppressed holydays; (c) the first
Friday of the month; (J) on the occasion of a solemnity which is cele­
brated with a large number of people present; (<?) on one day a week,
other than the days listed above, if the good of certain classes of persons
demands it.21 The constitution and the accompanying Instruction of the
Holy Office24 give the rules about the Eucharistic fast in this connection.
A priest may not celebrate an evening Mass, if he has already celebrated
Mass on the morning of the same day, unless he has the special faculty
to binate.25 The formulary for the evening Mass will be that of the day
on which it is celebrated (not that of the day following). The Ordinary
of the port at which a ship is habitually stationed (its home port) may
authorize the celebration of evening Mass on board during a voyage, for
the benefit of those on board.2*
5. In the decree Maxima Redemptionis nostrae Mysteria of the Sacred
Congregation of Rites of November 16, 1955, concerning the new Ordo
of Holy Week, it is laid down (§7) that on Maundy Thursday, while
the Missa Chrismatis for the blessing of holy oils (normally in a cathedral
only) is to be celebrated in the morning after Tcrcc, the one Mass of the
Lord’s Supper is to be celebrated in the evening, at the most convenient
hour, not commencing, however, before 5 p.m. or later than 8 p.m. Where
pastoral reasons require it the Ordinary of the place may allow one or
two low Masses in each church or public oratory; one only in semipublic
oratories between 5 and 8 p.m. that the people may receive Holy Com­
munion.22 On Good Friday the service is to take place in the afternoon,
11 Norm VI.
« Cf. C.J.C. 821, 5 1.
Evening Mass may not be permitted merely to enhance the solemnity of a feast
or for the convenience of private individuals (Holy Office, March 22, 1955).
»« 5 13.
11 Instruction, § 14.
“Holy Office, May 31, 1953.
Instruction of S.R.C. 5 17 and S.R.C. Declarationes, March 15, 1956.

THE PLACE AND TIME OF MASS

about 3 p.m.; but if pastoral reasons should so require, it may be later,
but not after 6 p.m. (§8). The solemn Easter vigu Mass should begin
about midnight. If the Ordinary of the place thinks it necessary, the vigil
service may begin at an hour when Mass will be earlier, but not before
dusk, and certainly not before sunset (§9).

Chapter IV

THE APPLICATION OF THE MASS

I. The Fruits of the Mass
1. When Mass is celebrated Christ is the principal Offerer, the cele­
brating priest — acting in the name of Christ and also of the Church —
is the ministerial offerer, the Church is the general offerer, and the spe­
cial (or secondary) offerers arc the faithful who by any external act
cooperate in the offering of sacrifice (e.g., those who have requested the
celebration and have made an offering for that purpose; those who pro­
vide the bread and wine, the vestments and other requisites; those who
serve Mass; those who assist at and offer it).
2. If we regard the effects of the Mass as they are applicable to men
— prescinding from these effects as they apply to God, e.g., the adoration,
praise, thanksgiving that arc given to God by the Sacrifice — they are
called the “fruits" of the Mass. These are of three kinds: (a) impetratory
— through the Mass, as the greatest of all forms of petition, arc obtained
innumerable benefits, spiritual and temporal; (h) propitiatory — through
the Mass the anger of God is turned aside and with it calamities, spiritual
and temporal, arc warded off and the forgiveness of sins is (mediately)
obtained; (c) satisfactory — through the Mass the temporal punishment
because of past sin is (immediately) remitted.
3. All these effects, while flowing primarily from the Mass as the act
of Christ — independently of the dignity or sanctity of the priest or other
offerers — flow also from the act of the Church, offering sacrifice, and
from the act of the celebrating priest.1 To the essential efficacy of the
1 Recall the effects of the sacraments which are produced ex opere operaio; the
effects of sacramentels, produced ex opere operantis Ecclesiae; the effects of prayer
and good works, produced ex opere operantis.

THE APPLICATION OF THE MASS

39

Mass, the Church, and the celebrating priest also (in proportion to his
sanctity, devotion, and attention), add an accidental efficacy.
4. From the point of view of those who benefit by the Mass, its fruits
— i.e., the effects that the Sacrifice produces of itself, as an act of Christ
and of the Church, apart from the sanctity and fervour of the celebrating
priest — arc termed (a) general, (6) special, (c) very special (or personal),
(d) ministerial.
5. The “general” fruits of the Mass arc applied — by the will of the
Church, and independently of the celebrating priest — to all the members
of the Church, living and dead, who do not place an obstacle2 to benefiting
by them. These general fruits are impetratory, and propitiatory (at least
to some extent), but it is uncertain if they are satisfactory, i.e., it is
uncertain if all the faithful, who are in the state of grace, gain a remission
of temporal punishment through every Mass that is said?
6. The “special” fruits are those which are gained by the secondary
offerers of the Sacrifice — those who cooperate in the Mass by any ex­
ternal act, including corporal presence at Mass, and in proportion to the
closeness of their cooperation. These fruits are impetratory, propitiatory,
and also — for those in the state of grace — satisfactory.
7. The “very special” or “personal” fruits of the Mass are those that
accrue to the celebrating priest, for he offers sacrifice not only for others
but for himself also (cf. Heb 7:27). These fruits, in turn, are impetratory,
propitiatory, and satisfactory; and theologians consider that they are greater
than the general and special fruits, but not as great as the ministerial fruits.
It is very' doubtful if the celebrant can apply these fruits to others.
8. The “ministerial” fruits are those — impetratory, propitiatory, and
satisfactory4 — which accrue to the person(s) for whom the priest celebrates
the Mass.
9. While the general, special, and personal fruits are independent of
the will of the celebrating priest, the ministerial fruits are so dependent
on him that, if he docs not validly apply them, they remain in the treasury
of the Church, ungamered.
10. To apply these ministerial fruits validly the celebrant must have
the intention — at least habitual·' and implicit — of applying them for a
determined person or object.n It is not, however, necessary that the
person or purpose should be explicitly determined, or known to the
2 E g., a person who is in mortal sin cannot, while in that state, reap the satisfactory
fniits of the Mass.
3 Many theologians hold that the souls in purgatory do, but that living members of
the Church do not. gain this remission.
« For the dead, and for the living who are in the state of grace.
5 Theologians note that while a virtual intention is needed to offer sacrifice, a habitual
intention suffices for the valid application of the fruits of the Mass.
• In the case of a Mass for the celebration of which a stipend has been accepted, for
the intention(s) fixed by the donor.

40

GENERAL RUBRICS OF THE MISSAL

celebrant. It suffices if the person or object be determined implicitly
or objectively (coram Deo). Hence, e.g., the following applications of the
ministerial fruits of the Mass arc valid:
a) For the intentions of the donor of the stipend, or for a superior’s
intentions (even though these be unknown to the celebrant);
b) According to the order of the intentions noted in the celebrant’s
book of manual Masses, or according to the order in which stipends were
received;
c) To satisfy the obligation of a foundation Mass;
d) For the greatest sinner, or the person who is most tempted (for
such an intention determines the person objectively — coram Deo — though
not subjectively);
e) For all the souls in purgatory, or for the most abandoned soul,
or for the soul who is nearest to deliverance.
11. The application of the ministerial fruits must be made before the
Consecration of the Mass (at latest before the consecration of the wine).
12. If the celebrant does not apply the Mass (i.e., the ministerial fruits)
at all, or if it is applied to a person who is incapable of benefiting by it,7
or for an object that is impossible, or which has become impossible at
the time at which the Mass is offered,8 these fruits, remain, wholly or in
part, in the treasury of the Church — unless the celebrant has a habitual
intention of applying such fruits, as far as he can," to himself, or to some
other determined person or object.
13. While a priest who accepts a stipend for the celebration of Mass
is bound to apply all the ministerial fruits in accordance with the inten­
tions of the donor, naturally, he may apply the fruits which arc gained
by him ex opere operantis — because, e.g., of his personal sanctity or
fervour — as he chooses, as in the case of any good work that he performs.
14. Since it is probable that the amount of the ministerial fruits which
will be gained by each person depends, not only on the dispositions of each,
but also on the degree of definiteness with which the celebrant applies the
Mass, if a Mass be offered for several persons, it is better that the celebrant
should determine definitely by name (at least mentally), beforehand, those
persons for whom he intends to apply the Mass, when he is free to dispose
of the ministerial fruits.
15. The different kinds of ministerial fruits arc divisible, i.e., it is pos' Either completely (e.g., a person who is in heaven or hell cannot reap the minis­
terial fruits), or in part (e.g., a person in mortal sin cannot gain the satisfactory fruits).
» If, e.g., a sick person, for whose cure Mass is offered, has died.
• And, regarding a Mass to the celebration of which he is bound in justice (e.g.,
by the acceptance of a stipend), as far as he may. The donor of the stipend may him­
self have a second intention as to the application of the Mass, if his first intention
should prove invalid. Then, of course, the celebrant is not free to apply the ministerial
fruits in any other way.

>

i
|

j

I

THE APPLICATION OF THE MASS

41

sible (and allowable, when the celebrant is free to dispose of them) to
apply the impctratory fruits for one person, e.g., for a sick man, the
propitiatory fruits for a second, e.g., for a penitent, and the satisfactory
fruits for a third, e.g., for a soul in purgatory. When the priest is bound
in justice (e.g., by the acceptance of a stipend) to the celebration of a
Mass he may not, of course, so divide the ministerial fruits — all these
must be applied according to the intentions of the donor.
16. Resume:

Ex opere operato'0

General11
Special
Personal
Ministerial

The Fruits
of the Mass
Ecclesiae

Ex opere operantis
Celebrantis

Both kinds of fruits are impctratory, propitiatory, and satisfactory.
In Practice
17. The celebrant ought to form, before the celebration of Mass,1’ an
explicit and actual (or at least a virtual) intention in regard to the applica­
tion of the ministerial fruits of the Mass.
18. When the priest has accepted a stipend for the application of a
Mass it is best, in practice, to intend to apply the Mass “according to the
donor’s intentions.” This is sufficient; and often it is not wise to form a
more detailed intention, lest there should be some accidental error regarding
the wishes of the donor, and, in consequence, subsequent doubt as to the
validity of the application.
19. Lest any of the precious fruits of the Mass should remain ungar­
nered, it is well for the celebrant to have a second (habitual) intention,
by which he applies to another person or object, all or any of the fruits,
in so far as he can and may, if, by chance, they are not applicable ac­
cording to his first intention, and without prejudice to this. Such an inten­
tion can be formed at any time, and will remain operative until it is revoked
or changed.
10 Borrowing the phrase from the theology of the sacraments.
11 Cf. the words in the opening prayers of the Canon: . . . quae tibi offerimus pro
Ecclesia tua sancta catholica . . . pro quibus tibi offerimus: vel qui tibi offerunt hoc
sacrificium; and the prayer of the celebrant at the offering of the bread: pro innumera­
bilibus peccatis . . . meis, el pro omnibus circumstantibus, etc.
12 Not necessarily immediately before Mass. At latest, in practice, the applications
should be made at the Memento of the Living.

42

GENERAL RUBRICS OF THE MISSAL

Π. For Whom May Mass Be Applied?
1. In general, the Mass may be applied for any person whatever —
living or dead — or for the intentions of any person.” The Church, how­
ever, excludes certain persons by positive law from the benefits of the
Mass. So far as the dead arc concerned, the exequial Mass and the anni­
versary Mass (or other public funeral offices) may not be offered for a
person to whom ecclesiastical burial had been denied (C.J.C. 1241), i.e.,
any one who died unbaptized (1239, § 1), or who committed certain
crimes14 and died without having given some signs of repentance. It is
not, however, forbidden to offer a Mass privately’5*
1for
7 such persons.
2. In regard to the living, for excommunicated persons18 Mass may be
offered only “privately,”1’ and when scandal can be avoided (secluso
scandalo)·, and in the case of an excommunicatus vitandus, Mass may
be offered only for his conversion (C.J.C. 2262).
3. Theologians and canonists arc not very clear, nor in complete agree­
ment, about the meaning of celebrating Mass privatim. It would seem
that the Mass must be “private” in the ordinary sense of the word, i.e.,
secret — that is, it must not be publicly announced for whom the Mass
is being celebrated1’ — and also in a liturgical meaning of the word, i.e., it
must not be a solemn or sung Mass, nor a parochial or conventual one,
and any special external solemnity or pomp should be excluded.18
>» C.J.C. 809.
u These arc enumerated in C.J.C. 1240.
15 Sec infra for the meaning of “privately.”
,e Who, de jure, include all heretics.
17 Sec infra for meaning of “privately.”
18 This would be necessary, in any case, to avoid scandal.
18 In the case of a requiem Mass, some theologians allow the name of the person
to be mentioned in the collect or postcommunion (where N occurs) as usual* others
forbid it (cf. C.J.C. 1241).

Chapter V

THE CALENDAR

I. The Calendar in General
1. In the celebration of the daily sacred liturgy — the Mass and the
Divine Office — the Church follows a rather complicated calendar, which
has come into existence, bit by bit, during the nineteen centuries of her
existence.1
2. This calendar has been created by the superimposition of a festal
calendar, based on the date of the month, on a seasonal calendar, based
on the day of the week.
3. Starting from the primitive anniversaries of Easter, Ascension, and
Pentecost, on the one hand, and Christmas and Epiphany, on the other,
the liturgical year has been built up in two great cycles, having Christmas
— with its fixed date — as the focal point of one, and Easter — with its
variable date — as the focal point of the other, and with the mysteries
of the Incarnation and of the Redemption as its foundations.
4. The following table will make clear the scheme of the liturgical
year:

A. THE CHRISTMAS CYCLE

The Mystery of the Incarnation
Preparation

=

Celebration

=

Prolongation =

Advent (from the first Sunday of /Xdvent to Christmas
Eve).
Christmas and Epiphany (i.e., Christmastide, from De­
cember 25 to January 13).
The time after the Epiphany (from January 14 to
Septuagesima)?

1 See R.M., n. 71 sqq.
2 Accomplished in the death and resurrection of our Lord; realized and applied in
the life of the Church, which was begun at Pentecost.
’Technically this period is part of the division of the year called per annum (R M.,
n. 77).
43

9

44

GENERAL RUBRICS OF THE MISSAL

B. THE EASTER CYCLE
The Mystery of the Redemption
J) Remote = Septuagesima (up to Ash Wednesday).
Preparation —<^-2) Proximate = Lent.
^^3) Immediate = Passiontide.
Celebration =
Easter and Pentecost (i.e., Paschaltide, from Easter Sun­
day to Trinity Sunday).
Prolongation =
The time after Pentecost (twenty-four Sundays).

The Liturgy of the Season
5. The liturgy of the season — the Proprium de Tempore, which forms
the first part of the Missal — is based on the seasonal calendar of the
liturgical year. It consists mainly in the celebration of the Sunday and
of certain weekdays of special importance, such as those of Advent and
Lent, and Ember or Quarter Tense days. It is also concerned, however,
with the more important, and, ordinarily, the more primitive feasts of
our Lord, or of the other Divine Persons. Some of these arc arranged in
reference to the season, i.e., the Feasts of the Holy Name, of Easter and
Pentecost, of the Ascension, the Blessed Trinity, Corpus Christi, and the
Feast of the Sacred Heart; while others arc fixed on definite dates, i.e.,
Christmas, the Epiphany. By exception the feasts of a few saints occur
in the Proprium de Tempore, i.e., those which fall within the period be­
tween Christmas and January 11 and are regulated in reference to Christmas
— the feasts of St. Stephen, St. John, the Holy Innocents, the commemora­
tion of St. Thomas, the commemoration of St. Silvester, and the commemora­
tion of St. Hygin (January 11).
The Liturgy of the Saints

6. Superimposed on this seasonal calendar is the calendar of the feasts
of the saints. This is based on the day of the month without, ordinarily,
any reference to the occuring season of the liturgical year. The Masses
for the celebration of the feasts that occur in this calendar arc found in
the second part of the Missal, and constitute the Proprium Sanctorum
(from November 29 of one civil year to November 26 of the following
year) or Sanctor al.
7. While nearly all the feasts of our Lord find their place in the sea­
sonal calendar, a few of the lesser and more modem feasts, celebrated
on a fixed date, find their place in the Sanctoral (e.g., the Feast of the
Precious Blood on July 1, of the Transfiguration on August 6, of Christ the
King on the last Sunday of October). All the feasts of our Lady (except

THE CALENDAR

45

the commemoration of her Sorrows on the Friday of Passion week1) are
attached to a fixed date, and find their place in the festal calendar. So do
all the feasts of the angels (5) and of the saints.
8. Ordinarily, a feast is celebrated only on the day to which it is
attached, but Christmas and Pentecost are prepared for by a vigil, and
these two feasts and Easter arc prolonged by an octave. The octave of
Christmas is II class, while the octaves of Pentecost and Easter arc I class.5
9. Accordingly, the Mass on any particular day may be of:
a) A Sunday or Weekday (following the seasonal calendar),
b) Of a vigil, feast, or octave (following the festal calendar) according
to the calendar and the precedence of liturgical days (p. 49). The prece­
dence of any particular liturgical day is determined solely by the special
table of rank given below.6 Liturgical days are of the I, II, III, or IV. class/

II. Liturgical Days
1. Sundays are of two classes, I and II. Those of I class are the Sundays
of Advent, Lent, Passiontide, Easter, Low and Whit Sundays. All other
Sundays (39) are of II class.8 A Sunday is always celebrated (or commemo­
rated) on its proper date. If its Mass be impeded, it is no longer anticipated
or reassigned. Sundays of 1 class take precedence of all feasts.'-' Sundays of
II class take precedence of feasts of II class, but a feast of the Lord of
1 or 11 class takes precedence and, as a Sunday is always a day of the Lord,
in this case the feast replaces the Sunday fully with all its rights and
privileges, and the Sunday is not then commemorated.111 A Sunday of II
class takes precedence of All Souls’ Day, which is a liturgical day of I class.11
2. Ferias, or weekdays, are of I, II, III, or IV class.12 Those of I class
arc Ash Wednesday and the days of Holy Week, and these take precedence
of all feasts and exclude all commemorations, except one occurring privileged
one.13 Ferias of II class arc those of Advent from December 17-23 and the
Ember Days of Advent, Lent, and September.11 These ferias take precedence
of particular feasts15 of II class, and if impeded must be commemorated.16
4 This feast has now been reduced to a commemoration in the calendar of the new
rubrics, but has some special privileges (Variationes, n. 25).
’R.M., n. 67.
« R.M., nn. 6, 7.
7 RM. n. 8; cf. R.M., n. 91.
» R.M., nn. 10-12.
0 R.M., n. 15. But where the feast of the Immaculate Conception falls on an Advent
Sunday, it takes precedence.
·" R.M., n. 16 a.
>' R.M., n. 16 b.
>-R.M., n. 21 sqq.; cf. R.M., n. 91.
>’ R M., nn. 22, 23.
14 Those of Pentecost week occur on days of the octave which are I class (R.M.,
n. 66).
15 Seep. 50.
R.M., n. 24.

Z

··—■,'
■ .· ■;
»

46

GENERAL RUBRICS OF THE MISSAL

Ferias of III class are: (a) those of Lent and Passiontide not mentioned
above, and these take precedence of feasts of III class; (Z>) those of Advent
up to December 16 inclusive, and these do not take precedence of feasts
of ΙΠ class. All these ferias of III class must, if impeded, be commemorated.”
All other ferias are IV class, and if impeded arc not commemorated.’8
3. Vigils. A vigil is a liturgical day that prepares for a feast. Vigils
are of I, II, or III class. Those of I class are the eves of Christmas (which
replaces IV Sunday of Advent, if it should fall on that day) and Pentecost.
These take precedence of all feasts and admit no commemoration.10 Vigils of
II class are the eves of the feasts of the Ascension, the Assumption, the
birthday of St. John Baptist (June 24), and SS. Peter and Paul (June 29).
These take precedence of liturgical days of III and IV class, and, if im­
peded, are commemorated.20 There is only one vigil of 111 class, i.e., the
eve of the feast of St. Laurence (August 10). This takes precedence of
liturgical days of IV class, and, if impeded, is commemorated.21 A vigil
of II or III class is entirely omitted if it falls on any Sunday, or on a feast
of I class, or if the feast which it precedes is transferred to another date
or happens to be reduced to a commemoration.22
4. Feasts. By a feast in the liturgy is meant a liturgical day on which
the Church’s liturgy (public worship) is especially concerned with com­
memorating the Lord’s mysteries, or venerating the Blessed Virgin Mary
or the saints or beati. Feasts arc of I, II, or III class.23 Feasts are (o)
universal when inscribed by the Holy See in the calendar of the universal
Church, and then they must be celebrated by all who follow the Roman rite,
or (6) particular, i.e., those which by law or by induit of the Holy See are
inscribed in particular calendars (e.g., in that of a diocese, or a religious
Order), and are celebrated by those who are bound to follow these par­
ticular calendars. Such feasts may not be deleted from these calendars or
their rank changed without permission from the Holy See.21
The particular feasts which by law arc to be inscribed in calendars arc
these:”
(i) The feasts proper to any nation, region, or province (ecclesias­
tical or civil), i.e., the feast of the duly constituted’· chief patron
(I class) and secondary patron (II class);
The feasts proper to any diocese or ecclesiastical territory ruled
by a “local Ordinary,” i.e., the feast of the chief patron (I class)
« R.M., n. 33.
n R.M . n. 25.
R.M., n. 26; S.R.C., 17 May, 1961.
23 R M., nn. 35, 36; cf. R.M., n. 91.
ï’R.M., nn. 38-40.
>· R.M., nn. 28-30; cf. R.M., n. 91.
25 R.M., nn. 41 sqq.
*>R.M., n. 31.
« R.M., n. 32.
*· I.e., our Lady or an angel or canonized saint chosen from time immemorial, or
by the people of the place with the consent of their bishop and clergy and approved by
the Holy See to be especially honored by them and invoked as their protector and
helper (CJ.C. 1278, S.R.C. 3048, 3754).

THE CALENDAR

47

and secondary patron (II class) duly constituted, of the anni­
versary of the dedication of the cathedral (I class), and feasts
of saints or beati, duly inscribed in the Martyrology or its Ap­
pendix, who have a special connection with the diocese by origin,
habitation, or death (II or III class or commemoration);
(Hi) The feasts proper to a place, town, or city, i.e., the feast of
the chief patron (I class) and secondary patron (II class) duly
constituted;
(iv) Feasts proper to any church, or public oratory, or semipublic
oratory which take the place of a church, i.e., the anniversary of
the dedication if any of them has been consecrated (I class),
the feast of the titular37 for any one that had been consecrated
or at least solemnly blessed (I class), the feast of a saint duly
inscribed in the Martyrology or its Appendix, whose body is
kept there (II class), and the feast of a beatus similarly in­
scribed whose body is kept there (III class);
(v) The feasts of a Religious Order or Congregation, i.e., the feast
of its titular (1 class), of its founder if canonized (I class) or
beatified (II class), the feast throughout the entire Order or
Congregation of the duly constituted patron of the Order or
Congregation or in each province of the chief patron of the
province (I class), the feast of a secondary patron (II class),
the feasts of saints or beati who were members of the Order or
Congregation (II or III class or a commemoration).
Particular feasts granted by induit arc those feasts which by induit of the
Holy See are inscribed in particular calendars.38
5. Octaves.27
*29 An octave is the continuous celebration for eight days
of the greatest feasts, i.e., of Christmas, Easter, and Pentecost. The octave
of Christmas — the days within which have a special arrangement30 and
arc all of II class — is an octave of the II class, its octave day (January 1)
being a liturgical day of the I class; the octaves of Easter and Pentecost
arc of I class, each day within them being a liturgical day of I class.

II

The Calendar”

1. A calendar is either universal (in use in the universal Church) or
particular (a proper calendar in use in a diocese or religious Order). A
perpetual particular calendar is drawn up by adding the proper feasts of
27 I.e., the divine Person, mystery, sacred object, or saint in whose name and to
whose honor a church or oratory is founded and is consecrated or solemnly blessed
and after whom it is named (C.J.C. 1168).
«R.M., n. 47.
30 see R.M., 68, 70.
29 R.M., n. 63 sqq.
31 R.M., n. 48 sqq.

48

GENERAL RUBRICS OF THE MISSAL

a diocese or an Order to the universal calendar. For a diocese it is prepared
by the local Ordinary, for an Order by the supreme religious superior,
with the advice of his chapter or general council, and must be approved
by S.R.C.”

Diocesan Calendar
2. In this calendar must be inscribed feasts, proper or granted by in­
duit, of the entire nation and region or province (ecclesiastical or civil),
and of the entire diocese. On this diocesan calendar are built: (a) the
calendar of each place with its own special feasts, (b) the calendar of each
church or oratory adding its own special local feasts, (c) the calendar of
religious Congregations or Institutes under papal jurisdiction which are not
bound by the obligation of reciting the Divine Office and of Congregations
under diocesan jurisdiction, adding their special feasts.

Religious Calendar
3. The following have a religious calendar:
a) Regular Orders, and nuns and sisters of these Orders, and also
Tertiarios attached to them who live in community and take simple vows;
b) Religious Congregations or Institutes of both sexes, under papal
jurisdiction and under one superior general, if, on any ground, they are
bound to the recitation of the Divine Office.
4. In this religious calendar arc inscribed — in addition to the universal
feasts — the special feasts of the Order or Congregation, and to it arc added
(a) the calendar of each religious province with its special feasts and (Z>)
the calendar of each church or oratory with its feasts.
In addition, in each diocese, religious (even those who follow a rite
different from the Roman rite) arc bound to celebrate with the diocesan
clergy: (a) the feast of the chief patron of the nation, region, or province,
diocese and place (I class), (fe) the anniversary of the dedication of the
cathedral (I class);3’ (c) other feasts actually kept as holidays,34 if any,
with the same rank that they have in the diocesan calendar.
5. Religious in celebrating the feasts of the saints of their Order or
Congregation, in regard to the date and a more proper Office are bound
to conformity with the diocesan clergy whenever these saints arc honored
as chief patrons of the place.”31
*33
31 Accordingly, such calendars must now be brought into line with the new code of
rubrics and submitted to S.R.C. for approval (Motu Proprio, Novum Rubricarum,
n. 6).
31 They arc no longer obliged to celebrate the feast of the titular of the cathedral.
54 These arc days which in some places, though not holydays of obligation, arc kept
as public holidays, with a religious celebration (not of obligation) and abstinence from
"servile work.”
33 Cf. RM., n. 57 a.

THE CALENDAR

49

6. Likewise, if the feasts of the saints and beati of any Order or Con­
gregation arc celebrated as of higher rank or with a more proper Office
by the clergy of any diocese or place, there they may be celebrated with
this higher rank and more proper Office by the Religious of the same
Order or Congregation also, provided that these feasts arc inscribed in both
calendars for the same day.
7. The rules for determining the correct date for the celebration of
any feast arc given in R.M., nn. 59-62. They concern only those whose
business it is to prepare calendars.

IV. The Precedence of Liturgical Days
The precedence of liturgical days is regulated solely by the following
table. All other titles or rules arc abolished.
TABLE OF LITURGICAL DAYS18 (set forth according to the order of
their precedence)
Liturgical Days of the First Class

1. Christmas Day (the day is I class but the octave is II class), Easter
Sunday, and Whit Sunday (both I class with an octave)
2. The Sacred Triduum
3. The feasts of the Epiphany and Ascension of the Lord, the Most
Holy Trinity, Corpus Christi, the Sacred Heart, and Christ the King
4. The feasts of the Immaculate Conception and Assumption of the
Blessed Virgin Mary
5. The vigil and octave day of Christmas
6. The Sundays of Advent, Lent, Passiontide, and Low Sunday
7. Ferias of I class not mentioned above, i.e., Ash Wednesday and
Monday, Tuesday, and Wednesday of Holy Week
8. The commemoration of all the faithful departed, which, however, yields
place to an occurring Sunday
9. The vigil of Pentecost
10. The days within the octaves of Easter and Pentecost
11. Feasts of I class of the universal Church not named above
12. Proper feasts of I class, namely:
(1) The feast of the chief patron duly constituted of: (a) a nation,
(6) a region or province, ecclesiastical or civil, (c) a diocese
(2) The anniversary of the dedication of the cathedral
(3) The feast of the chief patron duly constituted of a place, i.e.,
town or city
14 R.M., n. 91.

50

GENERAL RUBRICS OF THE MISSAL

(4) The feast and anniversary of the dedication of one’s own church,
or of a public or semipubhc oratory, which replaces a church
(5) The titular of one’s own church
(6) The feast of the titular of an Order or Congregation
(7) The feast of the canonized founder of an Order or Congregation
(8) The feast of the chief patron duly constituted of an Order or
Congregation, and of a religious province
13. I class feasts granted by induit, first the movable ones, then the
fixed ones.

Liturgical Days of the Second Class
14. Feasts of the Lord of 11 class, first movable, then fixed
15. Sundays of II class
16. Feasts of II class of the universal Church, which are not feasts of
the Lord
17. Days within the Christmas octave
18. Ferias of 11 class, i.e., ferias of Advent from December 17 to Decem­
ber 23 inclusive, and the Ember Days of Advent, Lent, and September
19. Proper feasts of II class, i.e.:
(1) Feast of a secondary patron duly constituted of: (a) a nation,
(b) a region or province, ecclesiastical or civil, (c) a diocese,
(d) a place, i.e., a town or city
(2) Feasts of saints or beati treated of in R.M., n. 43 d
(3) Feasts of saints proper to any church (R.M., n. 45 c)
(4) Feast of a ftean/j-founder of an Order or Congregation (R.M.,
n. 46 b)
(5) Feast of a secondary patron duly constituted of an Order or
Congregation, and of a religious province (R.M., n. 46 d)
(6) Feasts of saints or beati treated of in R.M., n. 46 e.
20. Feasts of II class granted by induit, first movable, then fixed.
21. Vigils of II class (p. 46)
Liturgical Days of the Third Class
22. Ferias of Lent and Passiontide from Thursday after Ash Wednesday
to Saturday preceding II Passion Sunday inclusive, except Ember Days
23. “
Feasts of III class inscribed in particular calendars, and first, proper
feasts, i.
e.:
(1) Feasts of saints or beati treated of in R.M., n. 43 d
(2) Feasts of beati proper to any church (R.M., n. 45 d)
(3) Feasts of saints or beati treated of in R.M., n. 46 e\ then feasts
granted by induit, first movable, then fixed
24. ]Feasts of ΙΠ class, inscribed in the calendar of the universal Church,
first movable, then fixed

THE CALENDAR

51

25. Ferias of Advent up to December 16 inclusive (except Ember Days)
26. Vigil of III class

Liturgical Days of the Fourth Class
27. The Saturday Office of our Lady
28. Ferias of IV class

V. The Calendar For Mass17
1. In general, Mass is to be celebrated in accordance with either the
calendar of the church or oratory in which it is said, or of the place, or
of the celebrant, or of the universal Church as explained in the following
paragraphs.
2. In a church, public oratory, and chief semipublic oratory of an institu­
tion (e.g., seminary, hospital, prison) every priest — diocesan or religious —
is to follow the calendar of the church or oratory. But in a secondary
oratory of an institution the celebrant may follow its calendar or his own.
And in a private oratory the local calendar or his own.’*
3. Each priest, even when he is otherwise free to follow his own
calendar, is bound to celebrate the Mass of the feasts of the chief patron
of a nation, region, or province, whether ecclesiastical or civil, diocese,
town, or city, and also of the anniversary of the dedication of the cathedral
and other feasts, if any, which are kept as holidays.”
4. On ships a permanent oratory is a public oratory and in it should
be used the calendar of the universal Church. When, however, anyone cele­
brates outside this oratory, on a portable altar, he may use either the calendar
of the universal Church or his own. The same applies if he legitimately
celebrates on a journey by aeroplane, or in a river boat, or by train.
5. In seminaries and colleges of diocesan clerics under the direction of
religious, and also in intcrdioccsan, regional, national, and international semi­
naries and colleges of clerics under the direction of religious, the same
calendar is to be used as that prescribed for the recitation of the Divine
Office in common.40
6. In the interprovincial, national, and international colleges and houses
of religious, the calendar proper to the Order or Congregation in general
is to be used (p. 48), with addition of only the feasts mentioned, above
(p.48).
7. The diocesan calendar, with the addition of local feasts and those
proper to the church or oratory, must be followed:
a) in cathedrals, even if entrusted to religious;
3’ R.M., nn 274-284.
” So also if he celebrates on a portable altar outside a sacred place (R M. n. 277).
3»Cf. p. 48. n. 34.
««Sec R.M., nn. 154-155.

52

GENERAL RUBRICS OF THE MISSAL

b) in the churches and oratories of the diocesan clergy, even if there
is an adjoining choir of religious, which communicates with the church by
a grille only;
c) in the churches and oratories of religious of both sexes who have
not a proper calendar, with the addition, however, of feasts proper to them
or granted them by induit;
d) in the churches and oratories of religious, which have been entrusted
to the diocesan clergy, or have annexed to them a choir of Canons; not,
however, if the church or oratory is in charge of some particular priest;
e) in the church and chief oratory of a seminary even though in charge
of religious, but with the faculty of adding the feasts of the seminary and
of the titular and founder of the religious.
8. The religious calendar, with the addition of feasts dealt with above
(p. 48, § 4), and those proper to the church or oratory, must be followed:
a) in the churches and chief oratories of religious who have a proper
calendar, even though they are parochial;
b) in the churches and oratories of the diocesan clergy which have
been entrusted to religious, or are used by religious for the public recitation
of the Divine Office even though they arc parochial; not, however, if the
church or oratory has been entrusted to a particular religious;
c) in the churches and oratories of Tertiarios of both sexes, even though
they recite only the Little Office of the Blessed Virgin Mary;
d) in the secondary oratories of seminaries in charge of religious, if
these oratories are used only by the religious themselves.
9. Λ priest who celebrates in a church or oratory where a different
rite is used is to follow the local calendar for feasts and their rank, for com­
memorations and any collecta imperata. In ordering the Mass he should
use the variable parts proper to that rite, but follow the ceremonial and
Ordinary of his own rite.

VI. The Kind of Mass to Be Celebrated on Occasion
1. “It is presumed that a person who gives an offering for the celebra­
tion of Mass desires only the application of the Mass;41 if, however, he
should expressly determine certain circumstances to be observed in the
celebration, the priest who accepts the offering should conform to this
expressed wish” (C.J.C. 833). Thus the person who makes an offering
may fix when or where the Mass is to be said, or by whom (e.g., by the
priest himself to whom the offering is made). He may, on occasion, also
determine the “quality” of the Mass, i.c., he may stipulate that a requiem
Mass is to be said, or a votive Mass in honour of some mystery or saint,
«* The application of the ministerial fruits (see p. 39).

THE CALENDAR

53

or appointed for some specific intention (e.g., the votive Mass for a sick
person, or for peace). Theologians and canonists discuss the circumstances
of time, place, etc., but the question of the quality of the Mass is a liturgical
one, so is treated here.
2. Ordinarily, a person who gives an offering for a Mass does not
determine the quality of the Mass, but, if he expressly does, his wishes,
when reasonable, must be carried out as far as possible.41 Hence:
a) If a requiem Mass is not expressly asked for when an offering is
made with the request to say Mass for a dead person or persons, or for
the souls of the faithful departed, any Mass — applied for the dead —
completely fulfills the obligation. Whether requiem Mass should always be
offered for the dead, when the rubrics permit, is a moot point; most
authorities — citing S. Thomas,43 who says ex parte sacrificii Missa aequa­
liter prodest defuncto, de quocumque dicatur; ex parte tamen orationum
inagis prodest illa, in qua sunt orationes ad hoc determinatae — say that
it should, but some modern liturgical writers44 distinguish. They say the
public character of the Mass, and the necessity of promoting close co­
operation between the priest at the altar and the other offerers who are
present (i.e., the members of the congregation), should be considered,
as well as the private intention for which the Mass is being offered (i.e.,
for some dead person of whom, ordinarily, those assisting at Mass know
nothing). Consequently, they think that, if the Mass is attended by the
general public, it is more becoming to say a Mass which is in conformity
with the Office of the day, that the faithful may more easily follow and
cooperate with the celebrant, even though the Mass be applied for a
dead person or persons. If, however, the Mass is a strictly “private” one
(e.g., in a side chapel or private oratory), or attended by few persons, or
by only those interested in the dead person for whom the Mass is being
said) it will, naturally, be a requiem.
Z>) If a requiem Mass is expressly asked for by the donor of the stipend
then:
«CJ.C., 833; S.R.C. 2461’, 4031«.
« In 4 Dist. 45. q. 1, art. 3. q. 1 ad 1.
44 E.g., in Questions Liturgiques, 1933 (pp. 57, 112), 1936 (p. 114). They base their
opinion, not only on the general principles of the public nature of the Mass and of
promoting the active cooperation of the congregation at it, but also on a decision of
the Holy Office (February 20, 1913). In deciding that the celebration of a requiem
Mass (or of a ferial, or vigil Mass, with a proper prayer for the dead person) was
no longer needed to gain the indulgence of the privileged altar, the Holy Office added
id tamen laudabiliter fieri, cum licet ac decet, pietatis gratia erga defunctum. Hence,
even when it is lawful to celebrate a requiem Mass, there arc times when it is not
becoming. It should be noted, however, that per se, a requiem Mass is more efficacious
for the dead, not only because its prayers arc specially directed to that end, but also
because the intercession (impetratio) of the Church is more expressly, more definitely,
more nearly determined, in favour of the dead in the form of the Mass that is set aside
for the very purpose of offering the Sacrifice for the dead. The use of black vestments
also directs the attention of those present to the dead, and obtains their cooperation
in the Mass and in prayer on their behalf. The new rubrics greatly reduce the number
of days on which a requiem Mass of the IV class may be said (cf. R.M., n. 423).

54

GENERAL RUBRICS OF THE MISSAL

(i) If the rubrics do not allow a requiem Mass on the day specified,
the celebration of a nonrequiem Mass applied to the dead
person, entirely fulfils the obligation;48 and, ordinarily, the
saying of the Mass should not be postponed to wait for a day
on which a requiem Mass of IV class is allowed, because of the
loss to the deceased person;48
(ii) If the rubrics do allow the celebration of a requiem Mass and
the celebrant says a nonrequiem Mass, the obligation of apply­
ing the Mass is fulfilled (and so he need not say another Mass,
nor return the alms that was given), but the obligation of com­
plying with the express wish of the donor regarding the quality
of the Mass, in accordance with C.J.C. 833, has not been
fulfilled.4’
3. Similarly, if the donor of an alms to celebrate Mass expressly de­
sires a Mass of the living, the celebration of a requiem Mass fulfils the
obligation of the application,"* but not that of the quality of the Mass
(about which the donor’s reasonable wish is to be observed). The obliga­
tion, however, is fully fulfilled if the donor does not expressly determine
the quality of the Mass, for, ordinarily, it is presumed that he seeks only
the application of the Mass, not the kind of Mass.
4. Should the donor of a stipend expressly ask for a votive Mass4" of a
certain mystery or saint, or a votive Mass appointed for a certain inten­
tion, then (a) if the rubrics do not permit the celebration of a votive
Mass, the celebration of the Mass of the day entirely fulfills the obliga­
tion; but if the Mass could be conveniently postponed, it is preferable
to postpone it to a day when the donor’s wish can be entirely fulfilled;50
(ft) if the rubrics do permit the celebration of the votive Mass, this should
be celebrated, otherwise the priest fulfils the obligation of the application
of the Mass, but not that concerning the quality.
5. If the celebrant docs not know whether a Mass is for the living
or the dead, he completely fulfils his obligation by the application of any
Mass, whatever its quality.
6. Should a person who gives an offering for Mass for a dead person
specify that it is to be said at a privileged altar, if the priest celebrates
the Mass at a nonprivileged altar, he does not fulfil his obligation81 (and
must say another Mass at a privileged altar), unless he enjoys the personal
privilege of a privileged altar (sc p. 100 if).
41 S.R.C. 4031*.
‘“Cf. S.R.C. 1238, 1343.
♦’ Cf. S R C. 2461’. This obligation binds, per se, sub levi.
*· Obviously, it is liturgically incorrect (cf. R.M., n. 423).
*· Ordinarily, the faithful do not ask for the celebration of the votive Mass of a
saint, they simply ask that Mass be celebrated in honour of some saint.
30 Cf. S.R.C. 4031‘.
31 This is the common opinion of theologians, in accordance with decree 357» of the
Congregation of Indulgences (1852).

Chapter VI

VOTIVE MASSES

I. Votive Masses in General·
Definition

1. While the general rule is that Mass is to be said in conformity with
the Divine Office — since the two together make up the daily sacred
liturgy, and since the Office is a preparation for and, in a certain way,
continues the Mass — the Church sometimes permits a departure from
this rule, for a reasonable cause. Accordingly, there are two classes of
Masses that arc not in conformity with the occurring Office, i.e., votive
Masses and requiem Masses.
2. A votive Mass is a Mass celebrated outside the order of the Office
or of the commemorations of the occurring day, or is not of the mystery
or saint honored in the Martyrology on that day? It is a Mass celebrated
according to the wish (votum) of the priest, or of the person who makes
an offering for the celebration, or according to the order or permission of
ecclesiastical authority (the Holy See or the Ordinary)?
3. Lawfully to celebrate a votive Mass:
a) It must be allowed by the calendar according to its class;4
b) It must be the kind of Mass that may be celebrated as a votive
Mass (see infra, p. 58);
c) There must be a reasonable cause' for not celebrating Mass in
conformity with the Office;
> R.M., nn. 306-327.
2 R.M., nn. 270, 306.
’Requiem Masses fall under this definition, but they are not treated as votive
Masses; they form a class apart with their own rules (see p. 84 ίϊ).
«Cf. R.M., nn. 317, 328, 341. 384, 387.
5 A grave cause is not necessary for the celebration of a votive Mass of IV class.
The wish of the person at whose request the Mass is being said, or the devotion of
the celebrant to some special mystery or saint, is a reasonable cause such as the rubric
requires. To choose a votive Mass for a trivial cause, e.g., because it is shorter, would
not be “a reasonable cause.”
55

56

GENERAL RUBRICS OF THE MISSAL

d) The order or permission of the Ordinary must be obtained for
certain votive Masses (see pp. 57, 62).

Kinds of Votive Masses

4. In the Roman Missal two scries of votive Masses are given after the
Commune Sanctorum:6
a) A scries of votive Masses (IO)7 assigned to certain days of the
week, of mysteries of the Lord, angels, and saints. These Masses may now
be celebrated on any day on which a votive Mass is allowed. It is be­
coming, however, that they be celebrated on the day to which they are
assigned, at least in choir.8
b) A scries of Masses (29), for certain special occasions (e.g., the
consecration of a bishop, an ordination), or for certain special intentions,
public (e.g., for peace), or private (e.g., for a sick person).
In addition, nearly all the Masses given in the Proprium Sanctorum or
Commune Sanctorum may be used as votive Masses (see infra, p. 60 if).
5. The Masses of series («) are the Mass of:
The Most Holy Trinity (Monday),
The Angels (Tuesday),
St. Joseph (Wednesday),
SS. Peter and Paul (Wednesday),
All the Apostles (Wednesday),9
The Holy Spirit (Thursday),10
The Most Holy Sacrament of the Eucharist (Thursday),
Our Lord, Eternal High Priest (Thursday),
The Holy Cross (Friday),
The Passion of our Lord (Friday).11
6. The second series of votive Masses, not assigned to any particular
day of the week, arc for:
" Immediately preceding them arc five Masses (for different seasons) entitled Missae
de Sancta Maria in Sabbato, which arc used, ordinarily, as votive Masses of B.V.M.
(see infra, p. 59).
1 In addition, under June 29 there is a votive Mass given for St. Peter; under Novem­
ber 30 one for All Saints. In the 1962 Missal the Mass of the Sacred Heart is given
as an eleventh votive Mass as well as in the Proprium de tempore.
" Rubric in loco.
’This Mass may also be used, with a change of prayers, for any Apostle that has
not got a proper Mass in the Missal (rubric in /oco).
»u In this Mass arc given alternative prayers /Id Postulandam Gratiam Spiritus
Sancti, and these are no longer found among the occasional prayers.
The five ‘‘Saturday Masses” of our Lady are used for a votive Mass on a Saturday
(p. 59).

VOTIVE MASSES

Λ

a) For a
special
occasion

b) For public
needs (spir­
itual and
temporal)

(
(
(
(

1
2
3
4

)
)
)
)

( 5 )
( 6 )
( 7 )
( 8 )
( 9 )
(10)
(11)
(12)
(13)
(14)

57

the election of a pope,
the day and anniversary of the pope’s coronation,1213
the consecration of a bishop,”
the anniversary of the bishop’s election or conse­
cration or translation,1415
*17
an ordination,”
the blessing of an abbot,
the blessing of an abbess,
the blessing and consecration of virgins,
the blessing of a cemetery,
the reconciliation of a church or cemetery,
a marriage (the Nuptial Mass),
a silver or golden wedding anniversary,1*
the profession of men religious,11
the profession of women religious.”

rt is) the granting of ecclesiastical vocations,
(16) the preservation of ecclesiastical vocations,
(17) the preservation and fostering of religious voca­
tions,”
(18) the propagation of the Faith,
(19) the defence of the Church,20
(20) the unity of the Church,21
(21) time of war,
(22) peace,
(23) an epidemic,
J24) the remissions of sins.

12 For a conventual Mass, as a votive Mass of II class; for one Mass, as a votive
Mass of the 11 class, with leave of the local Ordinary, in any church where the day
or anniversary is specially celebrated (rubric in loco).
13 Only the proper prayers and Hanc igitur arc given.
>< This Mass is only for a conventual Mass, and is a votive Mass of II class (rubric
in loco).
15 Only the prayers arc given, to be added, under one conclusion, to those of the
Mass of the day (rubric in loco). This applies to Masses 6, 7, 8. 9 also.
ir‘ Only a rubric is given.
17 Only one Mass, as a votive Mass of II class, may be celebrated (in white vest­
ments), by order or with permission of the proper Ordinary of the professed (rubric
in loco).
« Ibid.
” Masses 13 to 17 are new Masses granted by the Holy See in 1961.
20 Formerly entitled “against the heathen.”
21 Formerly entitled “for the removal of schism.”

58

GENERAL RUBRICS OF THE MISSAL

c) For private
needs (spirtual or
temporal)

(25)
(26)
(27)
(28)
(29)

pilgrims, travelers and refugees,22
the sick,”
a happy death,
any need,
in thanksgiving.2·

7. The Masses found in the new Proprium Sanctorum pro aliquibus
locis25 may — with one exception, that of the Finding of the Holy Cross
(formerly celebrated on May 3):e — now be celebrated as votive Masses
whenever the rubrics permit.2’
8. The grant of votive Masses for external solemnities and for sanctu­
aries and pious places” given before the code of rubrics (1960) remains,
but all other special concessions of such Masses cease. If they are renewed
by induit or new concessions arc granted, such Masses (a) are of III class,
(ft) are prohibited in Advent, Lent, and Passiontide, and (c) on the same
day only one or two such Masses are normally allowed.20
9. In general, a votive Mass may be, (a) in honour of (i) a mystery
(e.g., the Passion), or a Divine Person, (ii) our Blessed Lady, (iii) an angel
or saint, or (ft) for some special need or intention (i.e., the second series
of votive Masses given above).
10. While votive Masses may be — in regard to their extrinsic or external
solemnity — solemn, sung, or low, according to their intrinsic solemnity
they are now classified as votive Masses of 1 (3 Masses), II (12), III (3),
and IV class.10 Each class is dealt with injra.

Masses Which May Be Celebrated As Votive
11. Not every Mass may be celebrated as a votive Mass. In regard to
the Divine Persons only these Masses may be celebrated as votive in the
Universal Church,11 the Mass of: the Most Holy Trinity, the Holy Spirit,
the Blessed Sacrament, Christ the Eternal High Priest, the Holy Cross, the
Passion — all of which are to be found in the first scries of votive Masses
in the Missal — and of the Holy Name, the Sacred Heart,12 the Precious
Blood, Christ the King, the Holy Family, for which provision is made by
22 "Refugees" has been added to the title of this Mass.
22 Alternative prayers arc given for a sick person nearing death.
24 Only the prayers are given to be added, under one conclusion, to the Mass of the
Blessed Trinity, Holy Spirit, our Lady, or any canonized saint, whose name is inscribed
in the Roman Martyrology (rubric in loco).
”Cf. p. 16.
2· For this as a votive Mass the Mass of the Holy Cross (in the first series of votive
Masses) must be used.
22 Rubric in loco.
« R.M., nn. 356. 673.
«Cf. R M . nn. 361, 374.
20 R M . n. 325.
»» R.Mn. 308 (a).
22 This Mass has a special Offertory and Communion antiphon for Paschaltide.

VOTIVE MASSES

59

rubrics'1 in the Mass of the feast for the changes to be made when the
Mass is celebrated as a votive Mass, e.g., in Paschaltidc.
12. In individual churches, in addition, a votive Mass may be celebrated
of any feast of our Lord which is inscribed on the particular calendar of
that church, and any votive Mass that has been granted by induit.’4
Masses of the mysteries of our Lord's life (e.g., of the Ascension, of
the Transfiguration) may not be celebrated as votive Masses.
13. For a votive Mass of a mystery of the Lord the Mass of the feast
is used, unless another Mass be expressly prescribed, or there is a special
votive Mass (R.M., n. 314).

Votive Masses of B.V.M.

14. As a votive Mass of B.V.M. may be said: (a) the Masses de Sancta
Maria in Sabbato (found at the end of the Common of the Saints in the
Missal), according to the season; (Z>) the Mass of any feast of our Lady
which is inscribed on the calendar of the universal Church; (c) in individual
churches, the Mass of any special feast of our Lady found in their par­
ticular calendar, and other votive Masses specially granted.
15. But Masses which relate to mysteries of the life of our Lady (e.g.,
the Mass of the Annunciation or of the Assumption)15 may not be cele­
brated as votive Masses, except the Mass of the Immaculate Conception.10
16. For a votive Mass of our Lady the Mass of the particular feast is
used (if there is one in the Missal, either in the Proper of the Saints or
in the Proper pro aliquibus locis) unless another Mass is expressly indicated
to be used as a votive Mass (R.M., n. 315). In the Proprium Sanctorum pro
aliquibus locis there arc sixteen Masses of our Lady which may now be
celebrated as votive.
Votive Masses of the Angels
17. There is a common votive Mass, entitled Missa de Angelis, given
in the first scries of votive Masses. In addition, the proper Mass of St.
Michael (September 29), of St. Gabriel (March 24), of St. Raphael
(October 24), and of the Guardian Angels (October 2) may be used as
a votive Mass.”
Votive Masses of the Saints
18. A votive Mass may be said in honour of any canonized saint whose
33 Given normally after the Gradual.
34 R.M., n. 308 (b). The Proprium pro aliquibus locis has a Mass of the Most Holy
Redeemer that may be used as a votive Mass (cf. p. 16).
36 The full list is the Masses of February 2, March 25. July 2, August 15, Septem­
ber 8, and November 21. The Masses of August 5 and September 24 — which in any
case are from the Common of B.V.M. — may not be celebrated as votive.
™ R M., n. 309.
R M , n. 310.

60

GENERAL RUBRICS OF THE MISSAL

name is inscribed in the Roman Martyrology,11* or in the approved supple­
ments of this book, or in the calendar approved by the Holy Sec for any
diocese or religious Order or Congregation.30
19. Among the first series of votive Masses in the Missal a special votive
Mass is assigned to St. Joseph, to SS. Peter and Paul (together)), and to
all the Apostles.40 In addition, in the Proprium Sanctorum there is a special
votive Mass given, after June 29, for St. Peter alone, and after the festal
Mass of November 1, a votive Mass of All Saints.
20. In selecting the formulary of a Mass to be used as a votive Mass
in honour of any saint, the following rules must be observed:
a) If the saint has a proper votive, this and not the Mass of his feast
is to be used. Thus for St. Joseph the votive Mass Adjutor and not the
Mass of March 19 should be used.1' But the Mass of St. Joseph, Workman
(May 1) may be used as a votive Mass.42
b) Otherwise the Mass of the feast is used with certain minor modifica­
tions (§21 infra).
c) If the saint has no proper Mass (or has one only in a particular
calendar, which is not that of the celebrant) the votive Mass is taken from
the Common, with attention to the necessary modifications according to the
category of the saints (martyr, confessor, virgin, etc.), and the season at
which the Mass is being celebrated (e.g., Eastertide). If there is a choice
of Mass formularies in any Common, the celebrant may choose the one
he prefers. In each Common the Epistles and Gospels — either those given
in the Masses or at the end of the Common — may be used ad libitum
in any Mass of the same Common.43
d) If the festal Mass of a saint has only certain parts proper, e.g.,
the prayers or Epistle, these are retained for the votive Mass;
e) If a votive Mass in honour of more than one saint together (whose
feasts are not celebrated together) is to be said, then (i) if the saints
belong to the same category, the Mass will be the Common of that cate­
gory (e.g., of martyrs, or of confessor-bishops), with the prayers in the
plural; (ii) if the saints are of different categories (e.g., one is a martyr,
the other a confessor), then the Mass may be chosen from the common
of the most important saint, or (always) from the common of several
martyrs, and the names of the saints inserted in the prayers, but without
the words martyris, confessoris, etc.
» R.M., n. 311.
”A votive Mass of a saint found only in a local (or religious) calendar is allowed
only where this calendar is followed.
40 With proper parts to be used in Paschaltidc. A rubric at the end of this Mass
orders it to be used, with a proper prayer, for any one Apostle for whom a proper
Mass is not given in the Missal (e.g., for St. Philip, if a votive Mass of him alone* is
desired: his feast is celebrated with St. James, May 11 ).
41 Rubric at end of Mass of March 19.
41 Provision is made for this in the Mass of May 1.
44 RM. n. 315 (cf. n. 305 6).

>

VOTIVE MASSES

61

Modifications in the Formulary of the Mass
21. That the formulary of a proper festal Mass of a saint, or one from the
Common, may be suitable for the celebration of a votive Mass, certain
minor modifications have sometimes to be made:
(A ) Because of the wording of the Mass;4445
*
( B) Because of the season in which it is celebrated.
Thus (J) (i) the Introit Gaudeamus, on, e.g., the Feast of St. Agatha
or St. Anne, is replaced by the Introit from the correct Common (i.e.,
Locptebar in the case of St. Agatha, Cognovi for St. Anne);41 (ii) such
words as natalitia, solemnitas, festivitas are replaced by commemoratio
or memoria; (iii) words like annua, hodierna die, solemni cultu arc omitted.4*1
(B) (i) From Septuagesima to Easter: (g) if an Alleluia be found at
the end of the Introit, Offertory verse, or Communion verse, it is to be
omitted; (ύ) the Alleluia verse after the Gradual is to be replaced by a
Tract;47 (ii) In Paschaltide: (a) Alleluia is added twice at the end of
the introit, and once at the end of the Offertory and Communion, antiphons;
(/?) the Gradual is replaced by the extra Alleluia verse;4" (c) for martyrs,
there is a special Mass for Paschaltide in the Common (this should be
chosen when the Mass of the saint — which, as a festal Mass, occurs out­
side Paschaltide — is said as a votive, but the proper prayers, Epistle, etc.,
if they occur in the festal Mass, should be retained).49
Masses Which May Not lie Celebrated As Votive
22. Having explained what Masses may be said as votive Masses, it
will be helpful to indicate what Masses arc not allowed as votive Masses:
a) Masses de tempore (i.e., of the Sunday or weekday, including
vigils).
b) Masses which relate to mysteries of our Lord’s life. ’ e.g., the Mass
of the Ascension or Transfiguration.
c) The proper (festal) Mass of a Divine Person (mystery) or saint
4‘S.R.C. 2427-; 3922’; (cf. 3138, 3539’).
45 Cf. Rubric of July 26. Sometimes an alternative is given or suggested in the
Missal on the feast day, e g., on May 12, November 14. Other modifications for a
votive Mass are often found in modern Missals in the Mass of the feast, generally after
the Gradual; or, for saints whose feasts occur in Paschaltide, at the end of the Mass.
In modern Missals also, for certain saints whose feasts arc normally commemorated
only (because of the permanent occurrence, on the same date, of another feast of
higher rite), after the Mass of the chief saint of the date, a direction is given as
to the formulary to use, if the entire Mass of the subordinate saint should be said,
e.g., on December 4, January 14. This direction is to be followed also if a votive
Mass of this saint is to be celebrated.
40 Cf. rubric after the Collect on July 1.
4TThis will be taken from the Common, if none is found in the Proper Mass.
4’ Ibid.
40 Conversely, if the feast occurs in Paschaltide. and the votive Mass is said outside
that season, the votive Mass will be said from the Common outside Paschaltide (re­
taining the proper prayers, etc., from the festal Mass.)
!nR.M„ n. 309 b.

62

GENERAL RUBRICS OF THE MISSAL

is not allowed as a votive Mass, if that person or saint has a special votive
Mass assigned to him, e.g., the Holy Spirit, St. Joseph."
d) Masses which relate to mysteries of our Lady’s life (e.g., the An­
nunciation, the Visitation) arc not allowed as votive Masses, with one
exception, the Mass of the Immaculate Conception. If it is desired to say
a votive Mass in honour of, say, the Assumption, the common votive Mass
of our Lady (for the season) must be used with the intention of honouring
her Assumption.52
e) A votive Mass of a mystery of the Lord, or of our Lady, or of a
saint is not allowed on a liturgical day of I or II class,53 on which an Office
of the same person occurs. Then instead of the votive Mass, the Mass of
the day must be celebrated. But on a liturgical day of III or IV class,
either the Mass of the day, or the votive Mass may be chosen, with no
commemoration of the other.54
/) The prayer of an impeded votive Mass is added, under one con­
clusion, to the prayer of the impeding Mass, only if the votive Mass is of
I or II class, and provided the day is not one given in nn. 1, 2, 3, or 8 of
the Table of the Precedence of Liturgical Days (p. 49). An impeded votive
Mass of III class is not commemorated in the impeding Mass.55
g) Votive Masses of a Beatus are allowed, by apostolic induit, only
during the triduum which is celebrated in his honour within a year of his
beatification.5·
A) Any votive Mass is forbidden57 in a church which has only one
Mass:
(i) when the Conventual Mass5· (in the strict sense) has to be
celebrated and another priest is not available to say it;
(ii) on February 2, if the blessing of candles takes place;
(iii) on the Days of the Greater and Lesser Litanies, if the Mass
of Rogations is to be said.
<) The two new votive Masses (1961) for the religious profession of
men and women are votive Masses of II class, to be celebrated by the
order or with the consent of the Ordinary of the religious being professed.
Only one such Mass may be celebrated on each occasion.5®
/) For any special need or intention the appropriate Mass found in
the Missal among the Missae ad Diversa is used. If there is none, the Mass
51 Cf. S.R.C. 3764'·*. The Mass of May I is an apparent exception.
« Cf. S R C.. May 16. 1939. ad VI.
«Cf. RM.. n. 91.
RM.. n. 317.
«R.M., n. 318
R M., n. 312 (cf. n. 338).
VRM, n 326.
51 Except, of course, when a votive Mass may (RM.. n. 289) or should (nn. 290294) be celebrated for the conventual Mass.
Rubrics in loco.

VOTIVE MASSES

63

Pro Quacumque Necessitate is said, and its prayers replaced by the prayers
suited to the special need or intention if these are found among the occa­
sional prayers.60

The Liturgical Colour for a Votive Mass
23. In general, the colour for a votive Mass will be the same as for
the corresponding festal Mass of a mystery or saint.81
24. White is used for the votive Mass of Christ, Eternal High Priest, and
for the Masses of the coronation of the pope and the anniversaries of the
diocesan bishop, for the nuptial Mass, and for the five new (1961) votive
Masses (p. 57, nn. 13-17).”
Red is the colour for the votive Mass of the Passion and of the Holy
Spirit, and for the election of a pope.8’
Violet is the colour for votive Masses nos. 18-28 of the votive Masses
listed on p. 57).64
25. The colour of the vestments, altar frontal, and conopaeum of the
tabernacle will be that proper to the Mass, but for a nonconventual votive
Mass of IV class, the colour of the day may be retained. Violet and black,
however, may be used only for the Masses to which they belong.”

The Variable Parts of a Votive Mass
26. The psalm Judica, or the Gloria Patri (e.g., in the Introit) are not
omitted in a votive Mass in Passiontide (R.M., nn. 425, 428).
27. The prayers for each class of votive Mass are regulated by the special
rules for each class'10 (p. 64 IT infra).
28. A Sequence is never said in a votive Mass.”
29. The Gloria in excelsis and the Creed are regulated by the special
rules for each class of votive Masses” (infra).
30. The Preface will be that proper to the Mass; if there is none, the
Preface of the season or the Common Preface, according to the general
rules61' (p. 18 if).
31. Should a votive Mass of I or II class be celebrated within the
Christmas octave, the proper Communicantes will be used, even if the
Preface of the Nativity is not said.70
The Chant for a Votive Mass
32. The solemn or festal tone is used for votive Masses of I, II, and III
class; the ferial tone for votive Masses of IV class.71
•«R.M., n. 316
««Cf. R.M., nn. 121 (o). 125 (c).
« R.M., n. 121.
« R.M., n. 125.
·« RM, n. 129.
” R.M., n. 323.

00 R.M., n. 319.
07 R M.. n. 321.
R.M., n. 320.
«· R.M., n. 322.
•u R.M., n. 501 (cf. n. 484 b).
” R M., nn 515, 516.

64

GENERAL RUBRICS OF THE MISSAL

II. Votive Masses of I Class
1. By a votive of I class is meant one that may be celebrated on any
liturgical day, except the greatest days given in 1-8 of the Table of Prece­
dence (p. 49), which number thirty-two.75
2. Three Masses of I class are provided for in the rubrics73: (a) the
Mass at the consecration of a church, (6) high Masses74 of the Blessed
Sacrament at the more solemn functions of a Eucharistic Congress, and (c)
high Masses74 of our Lord, our Lady, a saint or beatus on the occasion of an
extraordinary celebration73 (see infra).
3. The privileges of these Masses arc:
a) They arc celebrated with Gloria and Creed.
b) They exclude all commemorations other than privileged ones,75 and
any ordered prayer (collecta imperata).
c) When the votive Mass is impeded, its prayer is added to that of
the impeding Mass, under one conclusion, provided it is not one of the
liturgical days given in 1,2, 3, and 8 of the Table of Precedence (p. 49).
d) For a high Mass the solemn tone is used by the celebrant for the
prayers, Preface, and Pater noster.

Mass at the Dedication of a Church10
The consecration of a church or oratory is allowed on any day of the
year (except on 15 days, i.e., the vigil and feast of Christmas; the feasts
of Epiphany, Ascension, and Corpus Christi; Holy Week; Easter and Whit
Sundays; and All Souls’ Day), but it is more becoming to have it on a
Sunday or feast day. The Mass of dedication is part of the rite of con­
secration and so must always be celebrated, even if it is a day on which
other votive Masses of I class are prohibited. In this Mass its prayer is
added, under one conclusion, the prayer of the mystery or saint in whose
honour the building has been consecrated (i.e., the titular), and no other
commemoration is allowed, even a privileged one. After the consecration
other Masses said in the newly dedicated church on that day may be of
the dedication, as a votive Mass of I class.

Masses at a Eucharistic Congress11
On each day of a diocesan, regional, national, and international EuchaRM., n. 328. The Mass for the consecration of a church is allowed even on
seventeen of these days (n. 332).
« RM.. n. 329.
T‘ High Masses, i.e., Solemn or at least sung.
* Even a privileged commemoration is excluded from the Mass as the consecration
of a church (R.M., n. 333).
’· R.M., nn 331-334. The Mass will be that of the common of the dedication of
a church, with the prayers found in the second place (rubric in the Mass).
’· R M.. nn. 335-337.

VOTIVE MASSES

65

ri s tic Congress, the chief Mass — provided it is a high Mass (Missa in
cantu) — may be celebrated of the Blessed Sacrament as a votive Mass
of I class. At all other public celebrations of such a congress the Mass of
the Blessed Sacrament may be celebrated — even if only a low Mass — as
a votive Mass of II class.78 Each priest who is present at a Eucharistic
Congress may celebrate the Mass of the Blessed Sacrament as a votive Mass
of III class.7’

Votive Mass for an Extraordinary Celebration*0
If a special induit is obtained from the Holy See: (a) during a triduum
or eight-day celebration held in honour of the canonization of a saint or
beatification of a beatus within a year after this event, or (b) for some
extraordinary celebration — lasting for three or eight days — on some special
occasion,81 e.g., for a centenary: on each day (i) one high Mass of the
mystery, or of our Lady or the saint (or beatus)82 in whose honour
the celebrations are held, is allowed as a votive Mass of I class, and (ii) all
such low Masses are allowed as votive Masses of II class.

ΠΙ . Votive Masses of Π Class”
1. By a votive Mass of II class is meant one which may be celebrated
on all liturgical days of II, III, or IV class.84 The nuptial Mass and that
for a marriage anniversary (infra, p. 71 ff) are, however, excluded on
all Sundays, even those of II class.
2. Ten Masses84’ arc provided for in the rubrics as votive Masses of II
class (see infra).
3. Their privileges are:
a) They arc celebrated with Gloria (except the Mass be in violet vest­
ments), but without the Creed (except an occurring Sunday or octave should
require it).
b) They admit only one commemoration, and exclude ordered prayers
( collectae imperatae ).
c) When impeded their prayer is added, under one conclusion, to that
■ ■ ———
™ See infra, p. 65.
™ See infra, p. 74.
R.M., nn. 338-340.
B1 The privilege of (6) is not extended to a beatus (R.M., n. 338 (b) ).
R2 For case (a) only.
83 R.M., n. 341 sqq.
»< Sec Table of Precedence, p. 49.
In 1961 five new votive Masses, all of II class, were published: (1 and 2) for
the day of profession of religious, men and women (one Mass with the consent of the
proper Ordinary), (3 and 4) for the granting and preservation of ecclesiastical voca­
tions, (5) for the granting and fostering of religious vocations. The Masses occur as
nos. 13-17 Missae Votivae ad Diversa in (he Missal.

66

GENERAL RUBRICS OF THE MISSAL

of the Mass of the day except on the greatest liturgical days given under
nn. 1, 2, 3, and 8 of the Table of Precedence (p. 49).Μ
d) When sung the celebrant uses the solemn tone.

The Votive Mass at the Blessing of a Church and
Consecration of an Altar66
4. After the solemn blessing of a new church or oratory87 and after
the consecration of an altar,’8 the Mass of the mystery or saint in whose
honour the church has been blessed or the altar consecrated — i.e., the titu­
lar— is said as a votive Mass of II class.
The Rogations Mass*"
5. The Greater Litanies occur on April 25,90 the Lesser Litanies on the
three days preceding the feast of the Ascension.” On each day a pro­
cession is held’2 (or if this be not possible the local Ordinary may appoint
a special service of supplication) during which the Litanies of the Saints,93
with the prayers that follow, arc sung or said. Following this, as part of
the whole function, the Rogations Mass”4 is normally to be celebrated95
and has the status of a votive Mass of II class.
The Votive Mass for Exposition of the Blessed Sacrament"0
6. The Forty Hours’ Prayer — a devotion which began in Italy in the
first part of the sixteenth century — consists in a solemn Exposition of
the Blessed Sacrament, continuing uninterruptedly for about forty hours,
initiated and terminated by high Mass, procession of the Blessed Sacra­
ment, and Litanies of the Saints.
7. It is to be held yearly — on days appointed by the Ordinary — with
the greatest possible solemnity, in all parish churches and in those in which
the Blessed Sacrament is habitually reserved.97
8. The Prayer is not dealt with in the rubrics of the Missal; it is
regulated by a special Instruction, issued by Clement XI in 1705 and
— in a reformed version — by Clement Xll in 1731, and known as “The
Clementine Instruction.’’ This Instruction — now needing to be revised in
*■ For a nuptial Mass the prayer may be added even on these greatest days (R.M.,
nn. 343 c, 380; see infra, p 72).
·· RM.. n. 345.
*’ The rite is given in R.R., IX, ix, 17. It may also be used for a semi-public oratory.
"Of a fixed altar (cf. the new edition of the Pontificale, part 2).
RM., nn. 346-347.
' R M., n. 80.
'J1 R M., n. 87. The local Ordinary may, however, appoint three other continuous days
R.R., X, iv.
’ The invocations arc no longer doubled (R.M., n. 82)
»< Found in the Roman Missal after the Fifth Sunday after Easter.
” Even if the procession or special service be in the evening (R.M., n. 86).
"RM, nn 348-355.
C.LC 1275.

VOTIVE MASSES

67

accordance with the new rubrics of the Missal, nn. 348-352 — is of obliga­
tion in Rome, and elsewhere only if it has been imposed by the Ordinary of
the diocese. It forms the norm for the Prayer, however, throughout the
entire Latin Church, and its full observance has been urged by the popes and
in several decrees of S.R.C.98
9. For the exposition and reposition of the Blessed Sacrament for the
Forty Hours’ Prayer — whether this be continuous or interrupted — at the
altar of exposition a high Mass of the Blessed Sacrament is sung as a
votive Mass of II class. On the middle day of the Prayer, at an altar other
than that of the exposition, a high Mass either that of the Blessed Sacra­
ment or another votive Mass suited to special local needs" may be cele­
brated as a votive Mass of II class. In a church where the Prayer is in
progress, on days when a votive Mass of IV class is allowed, i.e., on a
liturgical day of IV class, it is becoming that the Masses said there should
be Masses of the Blessed Sacrament.
10. Should the votive Mass of the Blessed Eucharist for the opening or
closing of the Forty Hours’ Prayer be impeded by a 1 class day, this prayer
is then added, under one conclusion, to that of the Mass of the day in
virtue of R.M., n. 343c, provided the day is not a Sunday or a feast (or
commemoration) of our Lord (cf. R.M., n. 1126),°'“ or a liturgcal day
under 1. 2, 3. and <8 of the Table of Precedence (p. 49).
11. On All Souls’ Day the exposition should follow, the reposition pre­
cede, the chief Mass of the day. Masses of the dead that are celebrated
on that day during the exposition should be said in violet vestments and
not at the altar of exposition.
12. Should the Prayer be in progress on February 2. Ash Wednesday,
or Palm Sunday, while the blessing and procession of candles or palms (or
imposition of ashes) is going on, the Sacred Host exposed for adoration is
cither transferred to another altar at which the adoration can be continued
without lessening the piety of the faithful, or it is replaced in the taber­
nacle1’ and the exposition resumed when the liturgy of the day is terminated.
13. The Litanies of the Saints — in the special form given in R.R., V.
vii — are sung after the procession on the first day of the Prayer, and
before it on the third day.
14. For the exposition of the Blessed Sacrament for public adoration for
"‘E.g.. by Pius X. when extending the spiritual privileges of the Prayer to other
forms of Exposition (Holy Office. January 22. 1914); S.R.C. 2403. 3O494. 33321’3.
4015·.
vv The prayer of the Blessed Sacrament is no longei added in this Mass.
U”M The votive Mass of Blessed Sacrament is nut excluded on a Sunday of II class,
because of R.M . n. 317 (Domini here means the triune God. not the Second Divine
Person). In this votive Mass on a Sunday, the latter is not commemorated (R.M.. n.
112b) (S.R.C.. 20 July. 1963).
”v,’Thc Tantum Ergo is sung, the Blessed Sacrament is incensed, and the versiclc and
response and the prayer of the Blessed Sacrament are sung before the Sacred Host is
replaced in the tabernacle.

68

GENERAL RUBRICS OF THE MISSAL

one day, the Mass of the Blessed Sacrament may be said as a votive Mass of
II class. If the exposition is for some hours only, the Mass of the day is
said,100 and there is no commemoration of the Blessed Sacrament.
15. In Masses which by induit101 are celebrated at the altar where exposi­
tion is in progress, the prayer of the Blessed Sacrament is added, under one
conclusion, to the prayer of the Mass, provided it is not a Sunday102* or
that an Office or commemoration of the Lord does not occur.
16. The special exercises of piety which used to be celebrated in some
places, with a crowded church, during the days of the former octave of
Corpus Christi may be continued; and where a procession is held on these
days two Masses of the Blessed Sacrament may be celebrated in the manner
of votive Masses of II class.101
Votive Masses for the External Solemnity of Feasts10*

17. By the external solemnity of a feast is meant its celebration with­
out the Office for the benefit of the faithful, either on the day on which
the feast is (liturgically) impeded, or on a Sunday when the feast occurs
during the week, or on an appointed day. This external solemnity either
belongs to a feast by law, or is granted by special induit.
18. By law it is granted to the following feasts:105
a) The feast of the Sacred Heart;
h) The feast of our Lady of the Rosary on the first Sunday of
October;
c) The feast of the Purification of B.V.M., if the liturgical function
of the day be (with the approval of the Holy Sec) transferred to Sunday,
only, however, for the Mass that follows the b'essing of and procession with
candles;
d) The feast of the principal Patron, duly constituted, of a nation,
region, or province (ecclesiastical or civil), diocese, place (town or city);
e) The feast of the principal patron, duly constituted, of an Order or
Congregation, and of a religious province;
/) The feast of the principal Patron, duly constituted, of groups or
institutes, in the churches or oratories where the faithful assemble to honor
the patron;
g) The feasts of the anniversary of the dedication and of the titular of a
church;
100 On days on which a votive Mass of IV class is allowed it is more becoming to say
the Mass of the Blessed Sacrament (R.M., n. 354).
101 Mass at the altar of exposition is allowed without an induit only on the third
day of the Forty Hours' Prayer.
>« Which is a liturgical day of the Lord (cf. RM., η. 112).
>°’ Variationes, n. 34.
lu< R.M., nn. 356-361.
10S Declaration of S.R.C., January 2, 1962.

hj The feasts of the canonized titular and founder of an Order or
Congregation;
/) Feasts or commemorations — either in the calendar of the univer­
sal Church or in a particular calendar — which are celebrated by a special
gathering of the people, of which the local Ordinary is the judge.
19. The external solemnity, if granted by law and not otherwise deter­
mined for certain feasts as above (R.M., n. 358), may take place either on
(«) the very day on which the feast is impeded, (6) on the Sunday immedi­
ately preceding or following the Office of the impeded feast, or (c) on
another day fixed by the local Ordinary, in accordance with the rubrics.’”

Votive Mass jor Anniversaries of the Pope and Bishop10'
20. On the day of the pope’s coronation and on its anniversary, and on
the anniversary (day of the month) of the election or consecration or trans­
lation of the diocesan bishop,’08 for the conventual Mass in cathedrals and
collegiate churches, the proper votive Mass’00 is said in the manner of a
votive Mass of 11 class.
21. Should this Mass be impeded, then
a) If the pope’s anniversary is permanently (liturgically) impeded for
the universal Church, or the bishop’s for his entire diocese, its celebration
is permanently fixed on the nearest date not similarly impeded. Likewise,
the bishop’s anniversary' is replaced if the pope’s anniversary should occur
on the same date.
h) If cither anniversary is only accidentally impeded, because it falls
on a day given in nn. 1, 2, 3, and 8 of the Table of Precedence (p. 49),
it is transferred to the nearest day which is not of I class.
22. On these same anniversaries in every church and at every' Mass
(except a requiem) the prayer for the pope or bishop is added as described
infra.110 But this prayer is transferred whenever the votive Mass is trans­
ferred in cathedrals and collegiate churches.
23. One Mass, "for the anniversary of the pope’s coronation,” is allowed
— with the local Ordinary’s consent — as a votive Mass of 11 class, in each
church, on a day on which special celebrations in honor of the Supreme
Pontiff take place.’”
The Votive Mass for a Serious Matter of Public Concern11*
24. By a votive Mass for a grave matter of public importance is meant
’0’ R.M., n. 359, as amended by S.R.C., Declaration of January 2, 1962.
RM. nn. 362-365. Cf. infra, p. 112.
,0’ On one day only — calculated according to the day of the month — to be chosen by
the bishop.
_
'.’77^
loeThc two Masses arc found in the Missal at the beginning of the second series
of votive Masses.
110 Sec p. 112.
111 New rubric in 1962 Missal.
1,2 R.M., nn. 366-368.

70

GENERAL RUBRICS OF THE MISSAL

a Mass celebrated, with the attendance of the people, by order or with the
consent of the local Ordinary, for some grave need or spiritual or temporal
benefit which concerns the community or a notable part of it.
25. Only one votive Mass for a grave need is allowed in each church.
The Mass is chosen from among the Missae ad Diversa which is most suit­
able for the particular need. If there is none, then the Mass Pro Quacumque
Necessitate"3 and for its prayers may be substituted other prayers from
the Occasional Prayers if they are more suitable.114
26. If a grave need should arise or a public calamity occur and there is
no time to approach the local Ordinary, a parish priest may appoint this
Mass for his own parish.
Votive Mass for the “Propagation of the Faith”
27. One Mass Pro fidei Propagatione1'5 is allowed as a votive Mass of
II class, in each church, on a day on which special celebrations for the
missions are being held, and on the occasion of a missionary congress.

Votive Masses for Certain Special Occasions"6
28. The Masses treated of here deal with special celebrations which con­
cern certain particular groups or a part only of the faithful.
29. Such celebrations are:
a) For parishes: the opening or closing of a mission; greater jubilees
of the parish or of any of its priests; solemn extraordinary celebrations and
similar events.
b) For schools, colleges, seminaries, and similar institutions: the open­
ing and closing of the scholastic year; an extraordinary jubilee, e.g., the
golden jubilee or centenary of the institution.
c) For religious houses: a solemn clothing or profession; the opening
or closing of a general or provincial Chapter; greater jubilees of the Order,
province, or house; the silver or golden jubilee of the profession or sacer­
dotal ordination of the members.
d) For various associations, such as confraternities, pious societies, pro­
fessional unions and the like: annual general meetings; extraordinary meet­
ings of several associations of the same kind; greater jubilees and similar
events.
e) For retreat houses: the opening and closing of a course of exercises
or of an extraordinary meeting.
/) For hospitals, camps, prisons, and similar institutions: extraordinary
,nThc formulary is the last but one (the last complete formulary) among the votive
Masses of the second series in the Missal.
“«Cf. R.M., n. 316.
1,5 The formulary follows immediately the five new votive Masses in the 1962
Missal.
»*· RM.. nn. 370-372.

VOTIVE MASSES

71

religious celebrations, and other festivities to be celebrated in an unusual
manner or at an extraordinary time.
30. Only one such Mass is to be celebrated for each occasion. It is a
votive Mass of II class to be said either by order or consent of the Ordi­
nary concerned.
31. For the Mass to be celebrated on these occasions one is chosen suit­
able for the different occasions, e.g., a Mass of the Holy Spirit, of thanks­
giving, of some mystery of the Lord, our Lady, or a saint, or one of the
votive Masses for special intentions.
Votive Masses in Sanctuaries111
32. By a “sanctuary” is meant a church or sacred building dedicated to
the public practice of divine worship, which because of some special pious
reason (e.g., because of a sacred image there venerated, or a relic pre­
served there, or a miracle worked there by God, or some special indulgence
that can be gained there) attracts the faithful in pilgrimage to seek favours
or fulfil their promises.
33. Votive Masses which have been or will be granted by induit of the
Holy See to sanctuaries, or other pious places, are votive Masses of II class.
34. At all the altars of a sanctuary a votive Mass may be celebrated on
each day on which votive Masses of II class are allowed, but only by priests
on pilgrimage, or whenever Mass is said for the benefit of pilgrims.
35. Similarly, in pious places, a votive Mass may be celebrated as a
votive Mass of II class by priests visiting the sanctuary itself.
36. Except in the cases dealt with in §§ 34, 35, a votive Mass may be
celebrated in sanctuaries only as a votive Mass of IV class (p. 75).

Nuptial Votive Mass and Silver or Golden Wedding
Anniversary Mass'™
37. In addition to the simple blessing of the newlywed given them in
the marriage service — when the priest makes the sign of the cross over
them during the formula Ego conjungo vos and sprinkles them with lustral
water1” — there is a “solemn nuptial blessing” found in the votive Mass
pro sponsis, among the occasional votive Masses in the Roman Missal.
38. While this blessing is not an essential part of the marriage service,
it is an integral part of the sacred liturgy of marriage, which in its entirety
consists of the sacrament of marriage, Mass (with Holy Communion), and
a special solemn blessing. It is not of strict obligation for Catholics who
marry to receive this blessing, but parish priests are urged to see that they
do,120 as the Church earnestly desires that the newlywed should be thus
specially blessed.
»»’ R.M., nn. 373-377.
nn. 378-382.

R.R., VIII, ii.
120 R.R., VIII, i, 16; C.J.C. 1101».

72

GENERAL RUBRICS OF THE MISSAL

39. The blessing is usually given on the occasion of the marriage, but it
may be received at any time afterward — even years after121 — and some­
times it has to be postponed (see §§42, 44).
40. The nuptial blessing may be given not only in the parish church,
which is the normal place for a marriage, but also in an oratory — even a
private one122 — whenever the marriage is permitted there.123
41. The votive Mass pro sponsis (high or low), or at least its prayer in
the Mass of a day that impedes the votive Mass, is allowed whenever a
marriage is celebrated, either outside the closed season, or even within it
if the local Ordinary, for a just cause, has allowed the solemn nuptial bless­
ing.124 The votive Mass pro sponsis, or the prayers from it as a commemora­
tion, may never be used except when the nuptial blessing is to be given.
While this may be detached from the votive Mass and inserted into
another Mass— i.e., when, and only when, the votive Mass is rubrically
impeded — the votive Mass may never be said omitting the blessing. The
Mass must always follow the marriage, and may never precede it (cf. R.R.,
VIII, ii, 4). It need not necessarily, however, follow it at once, nor need it
even be on the same day (cf. § 39, supra).
42. In addition to the days in which votive Masses of II class are pro­
hibited (p. 65), the nuptial Mass is also forbidden on Sundays and when­
ever the nuptial blessing may not be given (§44, infra).
43. Whenever the nuptial Mass, but not the nuptial blessing, is forbid­
den, the Mass of the Office of the day is said, and to its prayer is added,
under one conclusion, the prayer of the impeded votive Mass even on those
days on which the commemoration of a votive Mass of II class is forbid­
den;125 and in the Mass of the day the nuptial blessing is given in the usual
way. When, however, both the votive Mass and blessing are forbidden, they
may be transferred to the most opportune free day after the marriage.
44. Regarding the nuptial Mass and blessing these further rules arc to
be observed:
a) The nuptial blessing is inseparable from Mass. Accordingly, it may
not be given outside Mass except by apostolic induit; then it is to be
imparted in the form given in the Roman Ritual, Title VIII, Chapter III.
b) The nuptial blessing within Mass must be given by the priest who
is celebrating the Mass, even though another priest assisted at the marriage.
c) The nuptial blessing is omitted if the parties arc not present, e.g.,
in a marriage by proxy; and if cither or both had already received the
blessing at a former marriage. But where the custom obtains of giving the
blessing if only the man had received it, it is to be observed. The blessing
is not given at a mixed marriage at which Mass is not allowed.
’»> Ibid.
1,1 S.R.C. 32652.
i«Cf. C.J.C. 11091.

regret

‘»«Cf. C J.C. 1108'.
‘*5 R.M., n. 343(c), and p. 65.

VOTIVE MASSES

73

d) On the commemoration of all the faithful departed, and during the
Sacred Triduum, both the votive Mass, or its commemoration in the Mass
of the day, and the nuptial blessing within Mass, arc forbidden.
45. The Rite of the Blessing: The blessing is given in two parts — after
the Pater noster and immediately before the Blessing of the Mass. Having
answered Amen to sed libera nos a malo, the celebrant genuflects, goes to
the Epistle corner of the altar, and then turns by his left (to avoid turning
his back on the Blessed Sacrament) toward the persons to be blessed.
These come forward — if they are not already near the altar — and kneel
“before the altar”;120* the server holds the Missal, or another book or card,
containing the form of the blessing before the celebrant, at his left, and
answers Amen at the end of each prayer. The celebrant, with joined hands,
recites the two prayers Propitiare and Deus, qui potestate, preceding each
one by Oremus. While saying this word he bows toward the Blessed Sacra­
ment, as he also does at Jesum Christum, in the conclusion of each prayer.
He then returns to the middle of the altar, genuflects, and continues the Mass.
The bridegroom and bride return to their places, unless these are close to
the altar, when they remain at them all the time. After the consumption of
the Precious Blood, the celebrant gives Holy Communion127 to the bridal
pair, before the server and all others.128 Having recited Ite, missa est, the
celebrant, without any genuflection or bow, turns to the bridal pair and,
without moving from the centre of the altar, says over them the prayer Deus
Abraham, which is not preceded by Oremus. For this the bridegroom and
bride come forward — unless they are already close to the altar — and
kneel.129 The server holds the book, and answers Amen at the end of the
prayer. The rubric at the end of the votive Mass directs the celebrant then
to give an admonition to the newlyweds, and suggests its tenor.”" When that
is over, the server brings the aspersory and the celebrant sprinkles the
bridegroom and bride — three times, i.e., to the centre, to his own left, and
to his own right, saying nothing. He then turns back to the altar and, with­
out any genuflection or bow, continues the Mass (Placeat).
46. Silver or Golden Wedding: For the Mass of thanksgiving for the
’’“This docs not mean within the sanctuary (except when a bishop performs the
ceremony, then the parties may enter the sanctuary, but only for the actual marriage —
Pontificale, III). Lay people of whatever rank (except royalty), and especially women,
arc not permitted within the sanctuary during the celebration of any liturgical function
cf. C.E. I, xiii, 13; S.R.C., 157, 175, 1258-, 1288). Should the sanctuary be a deep
one, so that the parties kneeling outside the altar rail arc at a long distance from the
altar, they may enter the sanctuary and approach the altar for the actual nuptial bless­
ing, hut they must not be within it during the entire time of Mass.
127 The rubric of the votive Mass for bridegroom and bride supposes them to com­
municate, and it is very desirable that they should do so. They are not, however, strictly
bound to go to Holy Communion, and the blessing may be given them, even if they
do not do so (S.R.C. 3329, 35317, 3922°).
158 S.R.C. 4328.
>’»See footnote 126, supra.
150 Cf. amended rubric at end of Missa pro sponsis.

74

GENERAL RUBRICS OF THE MISSAL

twenty-fifth and fiftieth anniversary of the celebration of marriage either a
Mass of the Most Holy Trinity*31 or of the Blessed Virgin Mary may be
said as a votive Mass of II class and to its prayers (Collect, Secret, and Post­
communion) are added — under one conclusion — the prayers of thanks­
giving (found in the Missal at the end of the votive Masses). This Mass
is prohibited on all days of I class and on all Sundays. Then to the prayers
of the Mass of the day the prayers of thanksgiving may be added, under
one conclusion, except on days 1, 2, 3, and 8 of the Table of Liturgical
Days (R.M., n. 91, and p. 49).
After the Mass132 the prayers which are found in the Roman Ritual, Title
VIII, Chapter VII, are said over the married couple, and they are sprinkled
with holy water before the final blessing and dismissal.1·''2"

IV. Votive Masses of III Class1”
1. By a votive Mass of III class is meant one which may be celebrated
on a liturgical day of the III or IV class.134
2. Three Masses of this class are provided for in the general rubrics
of the Missal:
a) One Mass of our Lord Jesus Christ, Eternal High Priest,138 on the
first Thursday or the first Saturday of each month, in churches or oratories
in which special exercises of piety138 for the sanctification of the clergy are
carried out on that day.13’
ô) Two Masses of the Sacred Heart on the first Friday of each month,
in churches or oratories in which special exercises of piety138 in honor of
the Sacred Heart are carried out on that day.18·
c) One Mass of the Immaculate Heart of Mary140 on the first Satur­
day of each month, in churches and oratories in which special exercises of
piety141 in honor of the Immaculate Heart are carried out on that day.'42
1,1 This Mass was used formerly as the nuptial Mass.
,3: The celebrant retains the Mass vestments except the maniple.
R M., n. 382 and Votive Mass Xll of the Votive Masses ad diversa in the Missal,
i» R.M., nn. 384-386.
134 Cf. Tabic of Precedence, p. 49. Apart from the special days when these votive
Masses are privileged, they arc votive Masses of IV class without privilege.
113 This Mass (first issued in 1935) is found among the first scries of votive Masses
in the Missal, coming after the two votive Masses there already assigned for Thursdays.
What these exercises are to be is not specified, nor is the Ordinary’s approval of
them any longer required.
*” It is no longer required that the special prayers be said in the morning; hence the
votive Mass may be celebrated (repeated in the case of the First Friday) in the evening,
whenever an evening Mass is allowed
134 See note 136
134 Sec note 137.
140 The Mass of the feast (August 22).
141 See note 136.
143 See note 137.

VOTIVE MASSES

75

3. The manner of ordering these three votive Masses is this:
a) They are said with Gloria in excelsis but never have the Creed;
h) They admit two commemorations, or one commemoration and one
ordered prayer;
c) If they are high Masses (solemn or sung), the solemn tone is used
by the celebrant for the prayers, Preface and Pater nosier;
d) When impeded they arc not commemorated in the Mass of the day.

V. Votive Masses of IV Class10
1. A votive Mass of IV class is one which may be celebrated on a liturgi­
cal day of IV class’44 only. Formerly it was called a “private” votive Mass.
2. For such a Mass any Mass may be chosen which is allowed as a
votive Mass by the rubrics. A just cause, however — such as the need, or
utility or devotion of either the celebrant or the faithful, e.g., of the person
who makes an offering for the celebration of the Mass — is required for
not celebrating the Mass of the day.
3. The manner of ordering a votive Mass of IV class is this:
a) The Gloria is not said except in a Mass of our Lady on a Saturday,
or in a Mass of the Angels on any day;
b) In addition to the prayer of the Mass two other prayers may be
said, either commemorations of the Office of the day or occurring in this
Office, or an ordered prayer,’45 or a votive prayer;14*
c) The Creed is never said;
d) If the Mass be a high Mass (solemn or sung), the ferial tone is used
by the celebrant.
‘«R.M., nn. 387-389.
144 See table of Precedence (p. 49). A votive Mass of IV class is then allowed on
the ferias of Christmastide (R.M., n. 72) and on our Lady’s Saturday when a requiem
Mass of IV class is excluded (R.M., n. 423).
'•’Cf. p. 113.
‘•’Cf. p. 114.

Chapter VII

THE PAROCHIAL MASS
(Missa Pro Populo)

1. The term “parochial Mass” refers to the Missa pro populo — the
Mass the ministerial fruit1 of which is applied for the people.
2. The Missa pro populo is the Mass which all to whom the pastoral
office is entrusted are bound, in justice to offer and apply, on certain days
of the year, for all the flock committed to their care.
3. This obligation is binding on (a) a residential bishop,3 once he has
taken possession of his see, (b) an apostolic administrator,3 if he be per­
manently constituted, (c) an abbot or prelate nullius* (d) a vicar capitular,5*
(e) a parish priest,e (/) a parochial vicar7 (the priest who acts as parish
priest, in a parish attached to a religious house or to a capitular church or
to any other moral person), (g) the vicarius oeconomus'' in a vacant parish;
and — on a smaller number of days—(Λ) a vicar or prefect apostolic,®
(/) a quasi-parochus1® (cf. C.J.C. 216, § 3).
4. The obligation docs not exist for a temporary apostolic administra­
tor," nor for a vicar general, nor for a titular bishop,13* nor for a regular
prelate (for his subjects), nor for a curate,13 nor chaplain.
5. If two dioceses be ruled or administered by a bishop, or two parishes
be in charge of a parish priest, it suffices to offer one Missa pro populo.'*
»Cf. p. 39.
’CJ.C. 471(4).
» C.J.C. 339(1).
8 *C.J.C. 473(1).
»CJ.C. 315(1).
»C.J.C. 306.
‘CJ.C. 323(1).
10 11
C.J.C.
* 466(1). 306.
»CJ.C. 440.
“C.J.C. 315(2).
•C.J.C. 466(1).
11 But “it is becoming, in charity, that sometimes he should offer Mass for his diocese"
(CJ.C. 348, { 2).
“CJ.C. 475(2), 476(6).
’«CJ.C. 339(5), 466(2).

76

THE PAROCHIAL MASS

77

If, however, each parish has a different patron, the parish priest is bound
to offer the Mass on the feast of each.’8
6. The Mass is to be offered on (a) all the Sundays of the year,1· on
(b) holydays of obligation of the universal Church — Christmas Day, the
octave day of Christmas, Epiphany, Ascension Day, Corpus Christi, Immacu­
late Conception, and Assumption of B.V.M., St. Joseph (March 19), SS.
Peter and Paul, All Saints” (10 days), (c) on the following feasts:15
*18*
(i) Feasts of I Class. Sacred Heart; Precious Blood (July 1); An­
nunciation (March 25); St. Joseph the Workman (May 1);
Dedication of St. Michael (September 29); Birthday of St.
John Baptist (June 24); principal patron of the nation, princi­
pal patron of the province (if any), and principal patron of
the diocese;10 anniversary of the dedication of the cathedral,
principal patron of the town or city, anniversary of the con­
secration of one’s own church (if consecrated), titular'feast of
one’s own church20 (13 days).
(ii) Feasts of II Class. Birthday of B.V.M. (September 8), Puri­
fication (February 2), feasts of eleven Apostles (SS. Andrew,
Thomas, John, Matthias, Philip and James, James, Bartholo­
mew, Matthew, Simon and Jude), and two Evangelists (SS.
Mark and Luke) (13 days).
7. On Christmas Day only one Mass need be applied for the people,21
and if a movable holyday (even suppressed) falls on a Sunday one Mass
fulfils the obligation for the occasion.22
8. The Ordinary of the place may, for a just cause (e.g., if a funeral
or marriage occur on the day, and the parish priest desires to say the Mass
for the occasion), permit the Missa pro populo to be said on a day other
than the one appointed by law.23
9. If, on occasion, not only the Mass and Office of an impeded feast,
but also the obligations of assisting at Mass and abstaining from servile
work be transferred to another date, the Missa pro populo is to be said
on this second date; but if the liturgical celebration alone of the feast is
transferred, the Mass is to be applied on the date of the feast,24 e.g., if the
15 Congregation of the Council, November 12, 1927.
>«C.J.C. 339(1).
’’C.J.C. 1247(1).
’’Congregation of the Council, December 3, 1960.
’" Duly constituted (p. 47).
!0 For every church that has been consecrated or at least solemnly blessed (p. 47).
If there are two titulars of a church or two chief patrons of a place, the Mass is of
obligation on both the feasts (cf. Ephemerides Liturgicae, 1961, p. 63).
!’C.J.C. 339(2).
« Ibid.
5’C.J.C. 466(3).
C.J.C. 339(3). If the Annunciation occurs on Good Friday, as Mass may not
be celebrated on that day, the obligation of the Missa pro populo ceases on that
occasion.

GENERAL RUBRICS OF THE MISSAL

feast of the Annunciation (25 March) fell on Maundy Thursday the Missa
pro populo would be said on that day and not on Monday, 5 April.
10. If the obligation of saying the capitular Mass and the Missa pro
populo should occur for the same priest on the same day, he is to say the
conventual Mass himself, and have the other Mass said by another, or he
may say the Missa pro populo himself on a subsequent day.23
11. Vicars and prefects apostolic, and quasi parish priests, are ordered
to say the Mass on, at least, the great solemnities, i.e., Christmas Day,
Epiphany, Easter, Ascension, Pentecost, Corpus Christi, Immaculate Con­
ception, Assumption, St. Joseph, SS. Peter and Paul, and All Saints.20
The Mass Is Personal and Local
12. The Missa pro populo is to be said by the person himself who is
bound to it, and only when he is legitimately impeded may he have it said
by another.2’
13. It is to be said on the appointed day (unless the Ordinary gives per­
mission, for a just cause, to change the date),28 and so, if the person who
is bound to it is legitimately impeded on the day, he must have it said by
another on the date, or say it himself (or through another) as soon as pos­
sible afterward.2®
14. Ordinarily, the Mass is to be said in the parish church, unless cir­
cumstances require that it be said elsewhere.30 When a parish priest is
legitimately absent from his parish (in accordance with C.J.C. 465), he
may himself say the Missa pro populo wherever he is, or he may have it
celebrated in the parish church by the priest who replaces him.3’
15. The Missa pro populo need not be a solemn or sung Mass. A low
Mass suffices.32
“C.J.C.
«C.J.C.
“C.J.C.
’•C.J.C.

419(2).
306.
339(4).
466(3).

“C.J.C. 339(4).
’“C.J.C. 466(4).
’«C.J.C. 466(5).
-Cf S.R.C. 3128.

Chapter VIII

THE CONVENTUAL MASS

I. Definition
1. The full daily sacred liturgy, which is celebrated in more solemn
form in greater churches and which is technically called Divinum Officium/
consists of the singing of the Canonical Hours and of Mass.
2. The Mass which forms the centre of this Divine Office is called the
conventual2 Mass. It is the Mass which is to be celebrated daily in connec­
tion with the Office by those who are bound to choir by the laws of the
Church.3
3. The conventual Mass, then, is the Mass celebrated daily in choir, as
part of the Divine Office, in presence of the choir members4 (chorales), at an
hour and in a way laid down by the rubrics, in cathedral, collegiate, and
conventual churches5 (C.J.C. 413, 610).
4. The conventual Mass is, therefore, normally:
a) Celebrated daily® in public;
b) In conformity with the Canonical Hours of the day;
c) At an hour — in reference to the Canonical Hours — fixed by the
rubrics (IV infra)·,
1 C.J.C. 391 δ 1; 413, §2. Instr., n. 35. The name (Divine) Office is commonly
used of one part only, i.e., the recitation of the Canonical Hours.
2 Conventus = assembly.
3 R.M., n. 285 sqq.
‘S.R.C. 27911, 3602, 3914, etc.
3 Sec Glossary, p. 608. The conventual Mass is sometimes called the Chapter or
capitular Mass, since it is the Mass in which cathedral and other Chapters (cf. C.J.C.
391) take part. A votive or requiem Mass in choir, appointed by competent authority
when the rubrics permit is sometimes called “conventual,” but it is not the conventual
Mass of the day in the strict sense, i.e., the Mass that satisfies the canonical obligation.
• In many cathedrals of U.S.A., England and Ireland, the Chapter is not resident at
the cathedral, and meets there for the celebration of the sacred liturgy only on certain
days in the year, but this procedure is abnormal.

79

80

GENERAL RUBRICS OF THE MISSAL

d) At the altar of the choir, or at least at an altar near the choir mem­
bers,’ and in presence of these;
e) A solemn (or at least a sung) Mass’; the Hcbdomadarian0 may,
however, celebrate the conventual Mass as a low Mass, when the bishop,
or another in his place, celebrates that day in that church pontifically;10
/) Endowed, even when a low Mass," with certain liturgical privileges
(sec VIII, § 3, infra), and it is desirable that it be a dialogue Mass (Instr.,
n. 36; R.M., n. 288).

II. Obligation of the Conventual Mass
1. The conventual Mass is per se of obligation for (a) the members
of any Chapter12 — cathedral or collegiate; (b) religious13 — whether men
or women — who are bound to the recitation of the Divine Office in choir.
2. Regarding religious, however, it must be noted:
a) Under this term come those who have taken merely simple vows,
as well as those in solemn vows (cf. C.J.C. 488);
b) The obligation of the daily liturgy in choir exists only in houses
where there arc at least four religious, who arc bound to choral duties, and
who arc not legitimately prevented from carrying out this obligation;14
c) Since the obligation of applying the Mass for benefactors docs not
in general exist for religious, the obligation of their conventual Mass is less
strict than that of Chapters, and still less strict for nuns in view of what is
said in "d" infra. This should be borne in mind when interpreting R.M., nn.
326a, 393b.
d) Regarding women, if they are bound by their Constitutions to the
recitation of the Divine Office (not the Little Office of B.V.M.) in choir,
then — not only if they have solemn vows, but even if they have only simple
vows15 — they are to have, as far as possible, the conventual Mass.”
7 Cf. S.R.C. 3842J. It is forbidden to have a Mass celebrated at the choir altar,
while the recitation of the Canonical Hours is in progress (S.R.C. 3814’, 3972’, 4144’).
Neither may the choir members recite chorally the Canonical Hours (e.g., the "Small
Hours") while the conventual Mass is going on (S.R.C. 2699, 39142; R.M. n. 288).
•C.J.C. 413, §2. Cf. SRC. 552, 3096', etc. R.M., n. 288. Many Chapters, however,
have an induit permitting a low Mass on ferias.
» See Glossary, p. 609.
70 C.J.C., 413. 5 3-, S.R.C. 268220, R M., n. 297.
11 S.R.C. 3757. This low Mass is given the liturgical privileges of a conventual Mass.
“C.J.C. 413, 414. In cathedrals the dignitaries and the other canons of the Chapter
arc helped in the carrying out of the daily sacred liturgy by other priests, who are not
canons, and arc known as beneficiaries (bénéficiait), or vicars choral (mansionarii — cf.
C.E. I. xviii, 3, 6; ll. xxxiii, 17, 21 ), or cathedral chaplains.
“CJ.C. 610.
14 C.J.C. 610, § 1. If their Constitutions so determine, they may be bound to the
daily liturgy even if they are less than four in any house.
11 Commission for the Authentic Interpretation of the Code, May 20, 1923.
’•C.J.C. 610, 5 2. This Mass is to follow all the rules for the conventual Mass as
in the churches of male Religious (cf. S.R.C. 39192°).

THE CONVENTUAL MASS

III. Application of the Conventual Mass
1. In cathedral and collegiate Chapters the conventual Mass is cele­
brated by the hebdomadary, and he is bound to apply its ministerial fruits12
to the benefactors — in general — of the Chapter. The duty of celebrating
the Mass is taken — in turn, or as arranged by the statutes of the Chapter —
by each priest who enjoys a choral benefice1· (be he dignitary, canon, or
beneficiary). By custom a chaplain in some Chapters is allowed to replace
a canon for the duty of celebrating the conventual Mass,1’ especially for
a low Mass celebrated outside the choir; but a vicar choral, who is legiti­
mately impeded from celebrating the Mass, may not be replaced by a priest
who is not de gremio ecclesiae cathedralis.10 If, on some occasion, the same
priest should have the obligation of celebrating the conventual Mass and a
Missa pro populo, he is to say the former himself (applying it for the bene­
factors of the Chapter), and have the other Mass said by another priest, or
say it himself on a subsequent date.21
2. The Church does not determine the application of the ministerial
fruit in the case of the conventual Mass of religious. That is left to the
superior’s choice, unless it is fixed by their Rule or Constitutions.

The conventual Mass is to be celebrated after Terce, unless the superior
of the community, for a grave cause, directs it to be celebrated after Sext
or None. On the vigil of Pentecost, it is celebrated after None (when the
season of Whitsuntide begins);22 on Christmas Eve after Matins.22*

V. Conformity of the Conventual Mass With the Office
1. The general rule is that the conventual Mass is to be in conformity
with the Canonical Hours, as recited in the church where the Mass is
celebrated.23

Exceptions
2. On all ferias of IV class (Saturdays excluded), unless otherwise pre
scribed, the conventual Mass may be
” See p. 39.
18 By law only canons arc bound to this du
22 Instr. § 37c; R.M., n. 287. 76 c
« S.R.C. 901*.
20 S.R.C. 4067T.
«· Cf. R.M., n. 296.
2J Instr, n. 37a; R.M., n. 286.
2* C.J.C. 419, §2.

*

GENERAL RUBRICS OF THE MISSAL

a) Either the Mass which corresponds to a commemoration occurring
by chance in the Office of the day;
Z>) Or the Mass of a mystery, saint or beatus mentioned that day in
the Martyrology (or in an appendix approved for the church where Mass is
being said);
c) Or one of the votive Masses, arranged for certain days of the week,
that are given in the first series of votive Masses in the Missal;
d) Or any other Mass that may be celebrated as a votive Mass
(p. 58).«
3. On the days of the Greater or Lesser Litanies, where there is a pro­
cession or other special service of supplication (p. 66), the conventual Mass
should be of the Rogations if the Rubrics allow a votive Mass of II class.28
4. On the day of the Pope’s coronation and its anniversary and on the
diocesan Bishop’s anniversary (p. 69), in cathedral and collegiate churches,
the Mass of the anniversary is said for the conventual Mass.20
5. Conventual Requiem Masses are prescribed or permitted as in VI
infra.

VI. Conventual Requiem Mass
1. The conventual Mass for deceased priests, benefactors, and others,
except during Christmastide and Eastertide:27
a) must be celebrated, each month, except November, on the first feria
of IV class;
h) may be celebrated in any week on the first feria of IV class.
The “daily” requiem Mass is used with the prayer Deus, veniae largitor.21
2. On the anniversary of the bishop most recently dead, and on the
anniversary which within the eight days of All Souls’ Day is celebrated for
the souls of all the deceased bishops and cathedral canons, in the cathedral
itself for the conventual Mass is said the Mass of these anniversarics.2e
3. An All Souls’ Day, for the conventual Mass is said the first Mass
appointed in the Missal for the day, and at this Mass alone are the
chorales bound to the be present.80

VII. The Number of Conventual Masses
Each day there is only one conventual Mass (in the strict sense) imposed
by the rubrics — there may be others (in the wider sense) of obligation
“RM , n. 289. The Ordo for the universal Church sets out in detail each year
how the Mass is arranged for each weekday.
2« R.M., n. 290.
« RM., nn. 291, 346-347.
29 R.M., n. 293.
« R.M., nn. 292, 362-363.
«0 R.M., n. 295.
” R.M., nn. 72, 76.

THE CONVENTUAL MASS

83

from pious foundations or for some other legitimate reason?1 On Christmas
Day two conventual Masses arc celebrated in choir, i.e., one at night, the
other during the day?2 When the Bishop celebrates Mass solemnly or assists
at it, or when a Mass is sung in choir not in conformity with the Office
because of some external solemnity (p. 68), the chorales are bound to be
present at this Mass only, even though it is not offered for benefactors?1 but
the law regarding the application of another Mass remains in force for the
person whom it concerns.
Many religious have an induit of similar effect, namely that the superior
is permitted on special occasions to have a Mass in choir, that is not allowed
as a conventual Mass of the day, and then the members of the choir are
exempt from attendance at another Mass which must be said for the strictly
so-called “conventual” Mass of the day.

VIII. The Rite of the Conventual Mass
1. The Asperges is of obligation before the conventual Mass on Sundays,
not only in cathedrals,34 but also in collegiate churches?5 Holy Communion
may not be distributed immediately30 before or after a conventual Mass.
2. If the conventual Mass is a high Mass, it follows the rules for this;
if a low Mass, it follows the rubrics for that?’
3. Even if the conventual Mass be only a low Mass (e.g., in a conven­
tual church), it shares some of the privileges of a sung Mass, i.e.:
a) Two servers are tolerated?8
b) More than two candles are allowed (at least on greater days)?’
and two torchbearers arc permitted from after the Sanctus to the end of the
Elevation?0
c) The Leonine prayers may be omitted?1
d) Those in choir follow the rules of a sung Mass?2
’*R.M., n. 286.
« R.M., n. 296.
” R.M., n. 297.
54 C.E. II, xxxi, 3.
«S.R.C. 4051*.
«I.e., when the celebrant is vested for Mass. S.R.C. 4177’ (cf. C.J.C. 846, δ 1).
” Instr., n. 37b. Cf. S.R.C. October 17, 1955, ad II.
“Cf. S.R.C. 3059L
’’S.R.C. 3059», 3065, 3697'.
« Cf. R. VIII, 8.
« S.R.C. 3697* (cf. index of Decreta, Vol. VI, p. 159, re D. 427P), 4177».
«Cf. S.R.C., 4089*.

,

Chapter IX

REQUIEM MASSES

I. Requiem Masses in General1
Definition
1. A requiem Mass2 is a Mass, outside the order of the liturgy (Office)
of the day,3 celebrated, according to a special rite,4 for the dead,5 by pre­
scription of the rubrics or of a superior, or according to the wish of the
celebrant, or by request of a person who makes an offering for the celebra­
tion. Requiem Masses arc of I, II, III, or IV class (R.M., n. 392).
2. The requiem Masses which are prescribed (per se) by the rubrics are:
a) The exequial Mass for a funeral (R.R. VII, i, 4, 7; R.M., n. 405);
ô) The conventual requiem Mass on the free day of each month (R.M.,
n. 290 α);β
c) The annual Mass in the cathedral for the last deceased bishop of
the diocese (C.E. II, xxxvi; R.M., n. 293);’
(1) The annual Mass — within the octave of All Souls’ Day — in the
cathedral, for all the deceased bishops and canons of the diocese (C.E. II,
xxxvii, 1; R.M., n. 293)?
3. In general, that a requiem Mass may lawfully be celebrated (a) there
1 R.M., nn. 390-401. The conventual requiem Mass is dealt with on p. 82.
1 Or Mass of the dead (A Mass for the dead is a wider term, as Masses which
arc not requiem are often celebrated for the dead.)
5 Except on November 2, requiem Masses arc, therefore, one class of votive Masses.
’ This rite is dealt with in Ritus XIII (the difference from the ordinary rite consisting
chiefly in the omission of certain prayers and of all blessings) Cf. pp. 332 and 534.
1 While it is not absolutely forbidden to offer a requiem Mass for the living, it is
obviously irregular for (a) the prayers of the Mass arc not applicable, (6) as far
as possible the Mass is to be in conformity with the Office of the day (R.M., 270).
• Sec p 82.
’ Cf. SR.C. 2682”, 2683”, 3669*. 4038. 4223.
• Cf. S.R.C. 3669Î.
84

REQUIEM MASSES

85

must be a reasonable cause, for the Mass should, as far as possible, conform
to the Office of the day,0 (b) the rite of the day must allow of a requiem
Mass, (c) there must be no impediment because of the official position of
the celebrant (e.g., a parish priest in reference to the Missa pro populo, the
hebdomadary in regard to the conventual Mass — cf. §4 (ά), infra).
4. Any requiem Mass (even the funeral Mass) is forbidden:10
a) During Exposition of the Blessed Sacrament — this means during
Exposition in the monstrance, even for a brief period, or in the ciborium
for a public cause. The only exception is the Exposition on the second day11
of the Forty Hours’ Prayer which may fall on All Souls’ Day, then the cele­
bration of requiem Masses, in violet vestments, and at an altar other than
that of the Exposition, is allowed;12
b) If the conventual Mass13 occurs and the obligation cannot be fulfilled
by another priest;
c) Whenever there is only one Mass in a church — or in an oratory,14
other than a private one — and the liturgy of the day requires that Mass
be in conformity with it, i.e., on Candlemas Day or Ash Wednesday, if
the blessing of the candles or ashes takes place; on the Greater and Lesser
Litanies, if the Mass of Rogations is to be said.
5. On days on which a requiem Mass is forbidden, the absolution for
the dead may not be given in connection with™ the Mass of the day, but it
may be if it is totally detached from this (see p. 540 ff).

II. The Formulary of a Requiem Mass
1. In the Roman Missal six formularies arc given for requiem Masses:
three for All Souls’ Day; one in die obitus seu depositionis defuncti; one
in anniversario defunctorum; and one called the “daily” (cotidiana) Mass
of the dead.
These formularies all have the same Introit, Gradual, Tract and Se­
quence, Offertory and Communion antiphons; they differ only in the prayers,
the Epistle, and the Gospel.10 The proper Preface for the dead (restored
since 1919) is used in every requiem Mass.
’RM. n. 270; cf. n. 390.
>o R.M., n. 393.
11 The occurrence of the Exposition and the liturgy of the day can, and should be,
avoided on the first and third days (S R.C. 4351; cf. p. 93).
‘’S.R.C. 3177. 3864«, 4331‘; R.M., n. 352.
13 Unless the conventual Mass itself should be or may be celebrated for the dead
(R.M., n. 393 b).
‘«Cf. C.J.C. 1191, 1193.
15 E.g., immediately after Mass and without the celebrant returning to the sacristy
to change his vestments (S.R.C. 2186, 3014», and cf. 3780’).
19 A rubric formerly found in the Missal, allowing the Epistle or Gospel of any
formulary to be used in another, has been suppressed.

86

GENERAL RUBRICS OF THE MISSAL

While the first Mass on All Souls’ Day is a proper one — and is the
Mass of the liturgy of the day — the second one is the formulary of the
Mass for anniversaries (with some slight modifications in the prayers to
make them suitable for all the faithful departed), and the third is the formu­
lary of the daily Mass (using the second prayer of this formulary, Deus,
veniae largitor, adapted to all the faithful departed).

Choice of a Formulary

2. The first Mass of All Souls’ Day is used, not only on that day, but
also for:
a) A dead pope, cardinal, bishop, or priest in all requiem Masses of
I, II, and III class,17 using the prayer proper to the person for whom the
Mass is being celebrated;’8
ό) All the dead of a clerical religious order or congregation, with a
suitable prayer;’·
c) A mixed body (e.g., the past pupils of a college, the benefactors of
an institution), of which priests form a part; in this case, in the first Mass
of All Souls’ Day, the prayer No. 14 may be used, and the words altered
to suit the case — as they arc altered in the third formulary for All Souls’
Day — by the omission of benefactores, or propinquos et benefactores, if
the case should so demand;20
d) The Mass of All Souls’ Day, when not a private Mass (but sung or
conventual), i.e., the first formulary must always be used in this case, even
though the sung (or conventual) Mass is not the first Mass that the cele­
brant has said that day (cf. R.M., n. 295).
3. The Mass in die obitus is used:
a) With the prayer given in it, for the exequial Mass (except on All
Souls’ Day — see V, § 7, infra), the Mass after having received news of the
death,2’ and any requiem Mass that may legitimately be celebrated between
the time of death and burial,22 for clerics of lower rank than priests and
for lay persons.
b) With a change of prayer” (i.e., the Collect, Secret, and Postcom­
munion that arc given in the Missal immediately after this Mass) for the
Mass of III class on the third, seventh, and thirtieth day after the death and31
*30
32 R.M., n. 394.
'"This is found in the Orationes Diversae pro Defunctis, which arc given in the
Missal after the requiem Masses. There is a special prayer for each kind of cardinal;
two prayers for a bishop (Nos. 5 and 6), and two for a priest (Nos. 7 and 8), cither
may be used at choice.
” E.g., the plural form of No. 7 or No. 8 (if all arc priests), or No. 14 (omitting
propinquos et benefactores).
30 Ephemerides Liturgicae, 1931, p. 70.
31 Sec note 32 infra.
” RM., nn. 395, 412.
33 Rubric after Mass in die obitus.

REQUIEM MASSES

87

burial for the same persons; and, with the appropriate prayer, on the occa­
sion of a reburial.
4. The Mass in anniversario dejunctorum is used for the anniversary__
in the strict or in the wide sense (IX, 5, infra)—of clerics lower than
priests, and of lay persons, with the prayers (even for an anniversary in the
wide sense)24 as they are found in the formulary.”
5. For a requiem Mass of IV class, whether the Mass be sung or low,
whether for bishop, priest, or layman, the formulary of the “daily” Mass
is to be used.20

III. The Prayers in a Requiem Mass’7
Number of Prayers
1. In all requiem Masses, whether high or low, per se only one prayer is
said, unless there is an oratio imperata for the dead (p. 114), or a votive
prayer for the dead may be added (p. 114).
2. In requiem Masses no commemoration is made of the Office of the
occurring day.29

Choice of Prayers
3. When there is, normally, only one prayer, then (a) for priests and
higher ecclesiastics, it is always the proper prayer for the person(s) accord­
ing to his rank, as found among the Orationes Diversae pro Defunctis (Nos.
1 to 8); (b) for all others, in the funeral Mass, in Masses between the time
of death and burial, and in the Mass after having received news of death,
it is the prayer as found in the Mass in die obitus; but for the Mass on the
third, seventh, and thirteenth day after burial, it is the prayer given after
the Mass in die obitus,28 on anniversaries (in the strict or in the wide sense)
the prayers are those found in the Mass in anniversario defunctorum, with
the minor modifications which are indicated there.
4. In requiem Masses of IV class (the “daily Mass of the dead”) if the
Mass is celebrated for a definite person or persons the appropriate prayer
from the Orationes Diversae is said; but if the Mass is said for the dead in
general, or for a person or persons whose designation is not known, the
prayer Fidelium is used.30
” RM., n. 418; cf. S.R.C. 4096’
25 The formulary gives a singular form — indicating the change for a woman — and
a plural form.
’®Cf. R.M , n. 397; S.R.C. 3049’, 3963’.
« R.M . n. 398.
” R.M., n. 391.
”In a Mass that the celebrant may say for one or both his own parents, he may,
probably, use the proper prayers for them (Nos. 11, 12, 13).
«R.M., n. 398 b.

88

GENERAL RUBRICS OF THE MISSAL

If the Mass is for all the faithful departed, or for an undetermined
group (e.g., the most abandoned souls in purgatory), the prayers are said,
without change of order or text, as they arc found in the daily Mass
formulary.
5. No prayer for the living — not even the one entitled pro vivis et
dejunctis — is allowed in a requiem Mass.31

Notes on Certain Prayers for the Dead
6. In the newest editions of the Missal, many of the prayers arc even a
little more proper than they had been. In general, it may be said that while
a prayer is not to be changed that it may conform more closely to the day
or occasion on which the Mass is said,32 it is to be altered, e.g., by change
of number or sex, to make it more applicable to the person for whom the
Mass is offered, and this has been done to a greater extent than previously
in the existing typical edition of the Missal.
a) Where the letter N appears, the name of the person for whom the
Mass is offered — the baptismal name (and it alone) for those who are not
Religious, the Religious name for those who are33 — may3* be mentioned.
b) After the mention of the name, the dignity of the deceased is not
to be mentioned, except in the case of priests and ecclesiastics of higher rank
(in the prayers for them mention is made of their rank).
c) In the prayer for a man and woman together (No. 8 may be used),
the form animas famuli et famulae tuae is to be used, if the persons are not
named; if they are, the form is famulorum tuorum N. et N.3i
d) If the Mass be for several, or men and women mixed, the plural
form is given for prayer 8; if for several women, that for prayer 9 is set forth
in the Missal.
e) The prayer (No. 10) pro patre et matre had formerly in the title
the added word Sacerdotis, the withdrawal of this and the alternative plural
form now given in the prayer, show that it may be used, not only when
the priest celebrates for his own parents (uniting himself, perhaps, with the
intention of a brother or sister, who may be present), but also if he should
celebrate for the parents of all, or several persons, assisting at the Mass
(e.g., the pupils of a school, the members of a confraternity).
f) In the prayer pro defunctis fratribus, etc. (No. 13), while the word
R M., n. 398 c.
32 If, however, the Mass in die ohitus is said later than eight days after the death or
burial of someone, in the Collect and the Postcommunion the word hodic is omitted
(R.M., n. 411).
33 From the moment they assume the religious habit, even though they arc not yet
professed (cf. Breviarium Romano-Seraphicum . . . Capuccinorum, 1936. Pars Hiemalis,
p. 223).
34 There is no law imposing this, as there is, e.g., for the mention of the name of the
Pope or Bishop in the Canon of the Mass.
31 S.R.C. 40747. The Missal repeats the prayers with these forms.

REQUIEM MASSES

89

congregatio (= assembly) originally meant the members of a monastic or
other religious community, it may be understood now in a way applicable
to the circumstances in which the prayer is used (e.g., a parish priest may
use it of his people, a chaplain of the members of the community to which
he ministers).

IV. The Sequence in a Requiem Mass
1. The recitation or the singing — in full3® — of the Sequence (Dies
irae) is obligatory17 in requiem Masses of I class, i.e., in:
a) The Mass on the day of death or burial, when the body is present
physically or morally (p. 92);
b) The principal Mass (otherwise the first Mass) on All Souls’ Day
if a priest celebrates three Masses without a break; in other Masses on
November 2, unless they be high Masses, it may be omitted.
In requiem Masses of II, III, or IV class the Sequence may be omitted.1·

V. All Souls’ Day
1. All Souls’ Day — the Commemoration of the faithful departed (No­
vember 2) —is part of the ordinary liturgical calendar of the Church. It is
a liturgical day of I class. Its Mass is a requiem Mass of I class.” Only if
it falls on a Sunday is it transferred, with its privileges, and then not beyond
the following day (even though a feast of the first class, e.g., the titular of
a church, the patron of a place, should occur on November 3). The Masses
for the dead on November 2 arc not votive Masses, but Masses in conformity
with the Office of the day.
2. On All Souls’ Day — since the publication of the Apostlic Constitu­
tion Incruentum Altaris Sacrificium*0 of Benedict XV, in 1915 during
Great War 1 — the privilege is given to each priest of the Western Church
to celebrate three Masses, on condition that:
«) He accepts an offering for the application of the fruits of one
Mass only;·1
b) He applies the other two Masses as directed by the Pope, i.e., one
for all the faithful departed, the other for the Pope’s intentions.4*
«S.R.C. 2959-, 305 ll, 3956.
” R.M., n. 399 a.
«RM., n. 399.
«R.M., nn. 91 (8), 402.
40 S.R.C. 4331.
41 Of whichever one he likes, and he is free to apply this as he wishes (S. C. Coun­
cil, October 15. 1915).
4S The intention expressed by Benedict XV was “that the Masses should be offered
to make up for foundation Masses for the dead that had been lost in the course of time

90

GENERAL RUBRICS OF THE MISSAL

3. About these Masses the following points are to be noted:
a) No priest is obliged to say three Masses, it is a privilege, not an
obligation.4445
*
b) While the celebrant may not accept an offering for the application
of the ministerial fruits of two of the Masses (he is not free to apply these
fruits as he wishes, their application is determined by law), he may accept
remuneration for an extrinsic reason,44 e.g., if he were obliged to travel a
distance to say the Masses, or say them at an unusually late hour.
c) A priest may not apply two of the Masses on All Souls’ Day for a
private intention, even though he proposes to say two Masses at a later
day, one for all the faithful departed and the other for the Pope’s in­
tentions.4’
d) A priest with defective sight, who, by induit, may, at all times, say
a votive Mass (see p. 378), may celebrate three times on All Souls’ Day —
on the same conditions as other priests — using the daily Mass of the dead
(with one prayer, Fidelium, in each) for all three Masses.40
e) On All Souls’ Day every altar is privileged,47*and Pius XI, in 1934,
extended this favour to all Masses celebrated by any priest, on any altar,
during the octave of the Commemoration4’ (i.e., up to November 9,
inclusive).
f) Regarding the Leonine prayers on All Souls Day, sec p. 122.
Formulary to Be Chosen

4. If a priest celebrates one Mass only on November 2, he applies
this for this own intention and uses the formulary of the first Mass40 (for
this is the Mass of the day); if he celebrates two, he applies one for his
own intention and the second for all the faithful departed,’0 and he follows
the formulary of the first and second Masses.51
5. If one of the Masses is to be sung, or is a conventual Mass, the
formulary of the first Mass is to be used, and in such a case the celebrant
or neglected, and for the dead of the Great War.” The Pope may, however, any year,
add other intentions, e.g., Pius XI, in 1930, asked priests to oiler Masses for the vic­
tims of the civil war in Spain.
« Cf. S.R.C. 4331, 4342*.
“C.J.C., 824 (§2); Λ AS., 1924 (p. 116).
45 S. C. Council, October 15, 1915.
« S.R.C. 4363\
41 S.R.C. 433P; C.J.C. 917. 5 1.
4»A.A.S. 1934 (p. 606). The plenary indulgence is applicable to one soul only (for
whom the Mass is applied — exclusively or not, sec p. 102.
« R.M., n. 404 a; S.R.C. 4342*.
w Ibid.
Sl S.R.C. 4342’, 433P. On November 2, even though one of the Masses be applied
for an individual dead person, only one of the three formularies assigned for that date
may be used.

REQUIEM MASSES

91

— if he wishes — may say the second and third Masses before saying
the first.42
6. If a priest administers two (or three) parishes, and says Mass on
November 2 in each parish, he is to use the first formulary in each different
parish;43 if he says two Masses in one of the churches, then for the second
one he may use the formulary of cither the second or third Mass of AU
Souls’ Day. For the application of the three Masses, however, he is to follow
the rules given above (§2).

A Funeral on All Souls’ Day
Ί. If a funeral occurs on All Souls’ Day, the exequial Mass (as in
die obitus) may not be said, but the first Mass of All Souls’ Day is to
be celebrated (and the priest may, if he chooses, say the second and third
Masses beforehand) with the prayers44 that would be used in the exequial
Mass, for a priest or higher ecclesiastic, the proper prayers chosen from
the Orationes Diversae pro Defunctis (see III, § 3, supra)’, for a cleric
less than a priest, or for a lay person, the prayers found in the Mass in
die obitus. If, however, the first Mass is celebrated for the Office of the
day, the second is to be used for the funeral Mass; if both the first and
second formularies arc used for the Office of the day, then the third will
be used for the funeral Mass, with the prayers proper to the dead person.

VI. The Privileged Requiem Masses
1. There is a group of requiem Masses, celebrated in connection with
the death of a person (or persons), that are privileged. The chief of these
is the funeral Mass, called the exequial Mass. This is speciaUy privileged
and is a requiem Mass of the I class.44
2. The requiem Masses of II class are:44
a) Mass on the day of death or burial (pro die obitus)’,
b) Mass after receiving news of a death;
c) Mass on the occasion of a reburial.
All these use the formulary Missa in die obitus in the Missal,4T and they
42 Rubric before the first Mass on November 2. The new rubrics (n. 404 c, d) say
a priest who celebrates a high Mass in different churches should always use the first
formulary; if several high Masses are sung in the same church, the first formulary is
used for the first Mass, then the second, and finally the third.
43 S.R.C., March 3, 1936 (for each church has the right to have the Mass of the
dav, without regard to the person of the celebrant).
44 R.M., n. 409; cf. R.M., nn. 402, 410.
45 RM., n. 402 b.
4(1 R M., n. 410.
4T Should the Mass be celebrated more than eight days after the date of the death
or burial, in the Collect and Postcommunion the word hodie is omitted (R.M., n. 411).

92

GENERAL RUBRICS OF THE MISSAL

are allowed on any day which is not a liturgical day of I class (see p. 49)
or a Sunday, provided the Mass is offered for the dead person.58
3. The requiem Masses of III class are:50
а) Mass on the third, seventh, or thirtieth day after death or burial;
б) Mass on an anniversary;
c) Masses for the dead in churches or chapels of cemeteries;
d) Masses for the dead within eight days of All Souls’ Day .
For these Masses the formulary indicated infra is used for each (unless
the first formulary of All Souls’ Day is to be used for a priest or higher
ecclesiastic or on the anniversary of the dead of a clerical religious Order
or Congregation).00 These Masses of III class are allowed on any liturgical
day which is not of I or II class00· (see p. 49).

VII.

The Exequial Mass

1. By the exequial Mass is meant the one Mass for the dead which is
directly connected with the obsequies of some dead person.0’ To enjoy its
special privileges it need no longer be a high Mass.
2. By the obsequies or funeral rites (funus) arc meant those set forth
in Exsequiarum Ordo of the Roman Ritual02 (VII, iii), i.e.:
a) The bringing of the body to the church,
b) The Office of the dead (Matins and Lauds, or at least one noctum
of Matins, with or without Lauds0’),
c) The exequial Mass,
d) The absolution,
e) The actual burial service.
In general these complete funeral rites are of obligation.04 While the
Office of the dead may be omitted for a reasonable cause,08 the prayers
which follow the absolution may never be omitted.00 The exequial Mass may
be omitted on the day of the funeral only if it is liturgically impeded or if
for some reason the omission is necessary.07
3. Normally, the funeral should take place from the parish church
of the deceased, unless he had chosen another church.08
4. Normally, too, the exequial Mass is to be celebrated if, for a reason­
able cause, the body is absent or already buried.08 The body is then regarded
as “morally present.”
” R.M., n. 411.
” R.M., n. 415.
«»Sccp.96.
’"•And so they are excluded on Ember Days (ci. R.M., nn. 24, 91 (18)).
·» R M., n. 405.
With such modifications as are allowed by duly approved local rituals.
” R.R., VII, iii, 16.
•«CJ.C. 1215; R.R., VII, i, 4.
07 R.R., VII, i, 7; iii, 18.
” R.R , VII, iii, 16, 17.
’· CJ.C. 1216; R.R., VII, i, 5.
” R.R., VII, iii, 14, 17.
” R.M., n. 405.

REQUIEM MASSES

93

5. This Mass is prohibited (in addition to days on which no requiem
Mass is allowed70) on:
«) Days given under nn. 1-6 in the Table of Precedence (p. 49);
6) The holydays of obligation listed among the feasts in n. 11 in the
Table of Precedence;71
c) The anniversary of the dedication or the titular feast of the church
in which the funeral takes place;
d) The feast of the chief patron of the city or town (in any church
within the city or town) >
e) The feast of the titular or saint founder of the Order or Congregation to which the church in which the funeral takes place belongs.71
6. If the Office of any of the feasts enumerated in § 5 supra is acci­
dentally transferred73 to another date, in accordance with the rubrics, the
exequial Mass is forbidden on the day on which the feast is impeded and
allowed on the day to which the feast is transferred. If, however, the
external solemnity of a feast74 is held on a Sunday, the exequial Mass is
forbidden on the day on which the solemnity is celebrated (the Sunday),
and not on the feast day itself.7’
7. Whenever the exequial Mass is rubrically prohibited, or cannot for
a reasonable cause be celebrated at the funeral itself, it may be transferred
to the nearest day not similarly impeded.76
8. For the formulary to be used for the exequial Mass sec supra, p. 86.
For the formulary on All Souls’ Day, see p. 86.

VIII. Requiem Masses of II Class
Missa in Die Obitus

1. By the Masses in die obitus (for the day of death) are meant Masses
which arc celebrated for any dead person from the day of his death to
the day of his burial:77
a) In the private oratory of the deceased, provided his corpse is physi­
cally present in the house;
'»P. 85.
n March 25, June 24, and September 29 are I class feasts of the universal Church,
which arc not holydays of obligation of the universal Church (CJ.C. can. 12471).
«R.M., n. 406.
” Cf. R.M., n. 95 if.
»<Cf. p. 68.
TS RM., n. 407.
re R.M., n. 408.
TT Rubrically this period is counted as one day. Hence the use of hodie in the Collect
and Postcommunion of the Mass in die obitus, and the added words in its title seu
depositionis defuncti (cf. n. 94, infra).

*

94

GENERAL RUBRICS OF THE MISSAL

b) In a church or oratory’8 of the place where the person died, is
buried, or had a domicile;’0
c) In a church or oratory80 in which the exequial Mass is celebrated,
even apart from the funeral of the deceased.81
2. For the days on which this requiem Mass of II class is allowed, see
supra, p. 91.

Requiem Mass After the Announcement of a Death*2
3. By the (privileged) requiem Mass after news of a death is meant
one Mass which may be celebrated for any dead person in any church
or oratory,83 on the most convenient day on which this Mass of II class
is permitted (see p. 91), after receiving news of the death of someone.
4. The formulary will be the Missa in die obitus (p. 86).
5. The one privileged Mass may be celebrated in different churches or
oratories. It may precede the exequial Mass, or follow it even long afterward.
6. If the date chosen be a liturgical day on which «requiem Masses of
IV class are permitted (p. 97), naturally several requiem Masses are
permissible.84
Requiem Mass for a Reburial*5
7. There is a privileged requiem Mass of II class for reburial, i.e.,
one requiem Mass may be celebrated, on a day on which a Mass of II class
is permitted (p. 91), in the church or oratory (public or semipublic) of
the place where a body that had been buried is removed for final burial,
on the day on which this final interment takes place. If the funeral rites
had been duly carried out when the body was first buried, there is no
obligation to repeat them at the reburial (S.R.C., January 12, 1924), but
they may be repeated.

IX. Requiem Masses of HI Class’"1
Mass on the Third, Seventh, and Thirtieth Days
After Death or Burial"1

1. The custom of mourning, with supplication and fasting, for thirty
days after the death of someone, dates from an early period of Jewish
T* Public or semipublic (C.J.C. 1188).
’•Cf. C.J.C. 92.
•°Scc footnote 78.
R.M., n. 412.
·> R.M., n. 413.
B3 Sec footnote 78.
»« It is always desirable, of course, that requiem Masses, which concern only indi­
viduals. should not prevent the celebration of the Mass of the day. which concerns
the entire community (cf. p. 53).
·* R.M., n. 414.
Sec p. 92.
R.M.. n. 417.

REQUIEM MASSES

95

history.” The practice was adopted in the early centuries of the Church,
and there arose the usage of having thirty Masses celebrated uninter­
ruptedly in suffrage for a deceased person (known as the “Gregorian
Masses”).·’ In this period of mourning and intercession for the dead there
were three points of special liturgical importance; i.e., the third day, which
was normally the day of burial,90 the seventh day,91 and the thirtieth day,
which closed the mourning period. Hence92 arose the liturgical practice of
permitting the repetition of the Mass, as in die obitus, on those three days.
On the third, seventh, and thirtieth days after the day of death or burial,”
in any church or oratory may be said one Mass with the formulary (for
those not priests)938 Missa in die obitus, but with the special prayers which
are found in the Missal after this Mass.
2. The days may be calculated either from the day of death or burial,”
and, by recognized usage, in making the calculation the day itself (of
death or burial) may be included or excluded. Hence, e.g., if a person died
on March 6 and was buried on March 8, the privileged seventh day would
be either the twelfth, thirteenth, fourteenth, or fifteenth of March.
Should a person die after midday, the day of death may be counted
according to the civil reckoning (from midnight to midnight), or according
to the liturgical reckoning (from first Vespers to second Vespers). For
example, a death occurring at 3 p.m. on Thursday, may be calculated as
happening on Thursday or on Friday.
The same system of calculation need not be applied in calculating all
the privileged days for the same person, and so, e.g., if it is more con­
venient, the seventh day may be calculated from the day of death and
including that day, the thirtieth reckoned from the day of burial and
excluding that day.
In the case of a leap year, for the calculation of the (exact) anniversary
day: if a person dies between February 24 and 28 in an ordinary year,
the anniversary is calculated from February 25 to February 29 in a leap
year; and if a person dies between February 24 and 29 in a leap year, the
••Cf., e.g.. Nm 20:30; Dt 34:8.
88 Sec p. 98.
80 The trental (or period of thirty days) was calculated from the day of death.
81 Also derived from Jewish usage, for the Jews had a period of seven days* intensi­
fied mourning, within the longer period of thirty days (cf., e.g., Gn 50:10; Eccl 22:13).
82 Naturally many mystical reasons also have been found for the choice of these
three days (cf. Questions Liturgiques, 1922, p. 231).
83 See p. 93, n. 77.
838 For a priest the formulary is the first Mass of All Souls’ Day (R.M., n. 394a)
with a proper prayer (no. 6 or 7 of Orationes Diversae pro Defunctis).
•‘This period is normally regarded, liturgically, as one day (hence the title of the
fourth requiem Mass in die obitus seu depositionis defuncti, and the use of the word
hodie in the prayer of that Mass). Naturally, the third day is calculated from the day
of burial only (cf. the rubric that follows the Mass in die obitus), for the third day
after death is normally the day of burial. It sometimes happens that if the calculation
of, say, the thirtieth day is made from the day of death, the Mass would be impeded
by the occuring Office, but not if the period be calculated from the day of burial.

96

GENERAL RUBRICS OF THE MISSAL

anniversary on succeeding ordinary years is calculated from February 24
to 28 (for in a leap year the two days, February 24 and 25, are liturgically
calculated as one day;95 hence, if a person dies on February 24 or February
25 in a leap year, the anniversary of the date of death in an ordinary year
will be February 24).
3. Whenever this Mass is rubrically impeded,90 it may be transferred
to the nearest day not similarly impeded (otherwise it loses its privileges).
4. On a day on which requiem Masses of IV class are allowed'·'7 several
such Masses may be celebrated.
Requiem Mass for an Anniversary9*
5. By an anniversary in the strict sense is meant the annual recur­
rence of the date of death or burial99 of some deceased person; by an anni­
versary, broadly speaking, is meant either a foundation anniversary100 out­
side the date of death or burial to be celebrated once each year, or the
celebration held likewise once each year for all deceased members of some
body of persons, on a date101 fixed by a foundation or by the custom of
this group, or to be fixed by this group or by the celebrating priest.
6. On these days in any church or oratory one requiem Mass is allowed as an anniversary Mass on a day on which a requiem Mass of III
class is permitted (p. 92).102 If this Mass be rubrically impeded, it may
be transferred to the nearest day not similarly impeded.
7. The one Mass may, of course, be celebrated in a number of churches
or oratories.
8. If the day be one on which requiem Masses of IV class may be
celebrated, several requiem Masses may be said on the anniversary date.
9. For the formulary for the anniversary Mass, see p. 86.
10. The celebration of the anniversary of the dead does not per se —
even if it be a founded anniversary — include the Office of the dead or
the absolution, unless these were expressly arranged for in the foundation,
or demanded by the relatives of the deceased, or unless there is a contrary
custom.103 If the Office is recited, it will consist of one noctum of Matins
(that assigned for the particular day of the week)104 and Lauds.105
95 Cf. rubric at end of February in the calendar of the Missal and Breviary· cf also
S.R.C. 3611s.
y, ci. aiso
»· P. 92.
·· P. 97.
M R.M., nn. 418, 419.
·’ See n. 94, infra.
100An anniversary to be kept each year by the will of the deceased, or of his rela­
tives, or friends.
101 And. unlike a foundation anniversary, the date may vary from year to v«r
S.R.C. 43729'
Accordingly, an anniversary Mass is now excluded on Quarter Tense ar
days (cf. RM., nn. 416, 24. 19 (18)).
or tmbcr
>o> S.R.C. 3032.
R.R. rubric before Malins (VII, iv).
103 S.R.C. 3032 (cf. also R.R. VII, V)

REQUIEM MASSES

97

11. If an anniversary be celebrated for more than one person, it may
be regarded as an anniversary in the strict sense if it is the real anniversary
of the date of the death or burial of, at least, one of the persons.

Masses in the Churches and Chapels of Cemeteries'™
12. By a church or chapel of a cemetery is meant:
a) The church or chief public oratory of a cemetery in which corpses
arc in fact interred, provided such a church or oratory has not attached to
it the obligation of choir10* or the care of souls;
b) The chapel of some private sepulchre11'" duly erected within the
walls of the cemetery.
13. Masses celebrated in these places may be requiem Masses — using
the formulary of the “daily” Mass with the appropriate prayer — provided
they are offered for the dead.
14. The privilege of these requiem Masses does not, then, apply to
churches or chapels outside a cemetery in which a body may, even lawfully,
be buried; nor to churches or chapels in a cemetery in which people are
no longer buried.

Requiem Masses Within Eight Days of All Souls’ Day'™
15. In some places it is the practice to have Masses for the dead offered
within the week that follows All Souls’ Day. Within eight days of November
2, calculated inclusively, all Masses which arc offered for the dead or for
some dead persons may be requiem Masses, using the formulary of the
“daily” Mass with the appropriate prayer.
16. These Masses being requiem Masses of III class are not allowed
on days when such Masses are prohibited (p. 92).

X. Requiem Masses of IV Class110
1. Requiem Masses of IV class are other “daily” Masses of the dead
that may be celebrated — instead of the Mass of the office of the day —
on ferias of IV class”1 only, outside Christmastide (i.e., Christmas Day to
January 13 inclusive112). These Masses, then, are not permitted when the
Saturday Office of B.V.M. occurs, unlike a votive Mass of IV class.1”
2. The formulary is the Missa Quotidiana; for the prayer, sec p. 87.
«°» R.M., nn. 420, 421.
,0’ For there must not be undue interference with the liturgy of the day in such
public churches or oratories.
108 This is a private oratory (cf. C.S.C., 1190, 1184).
109 R.M., n. 422.
hoR.M.. n. 423.
>np. 46.
1,1 R.M., n. 72.
>«’Cf. p. 75.

98

GENERAL RUBRICS OF THE MISSAL

3. It is especially becoming that these requiem Masses of IV class be
celebrated only when they arc in fact offered for the dead, cither in general
or for definite persons.114

XL Mass on the Occasion of a Child’s Funeral
In the rite for the burial of children who die before reaching the use of
reason, in the Roman Ritual (VII, vii), there is no mention of Mass.
Naturally, Mass is not offered in suffrage for such children. If it is desired
to have Mass on the occasion of the funeral, it is offered for some other
intention, e.g., to offer thanks to God for the blessings conferred on the
child, to seek from God the grace of consolation and resignation for the
child’s parents. If the Office of the day docs not permit the celebration of
a votive Mass of IV class, the Mass of the day must be celebrated; but
if the celebration of a votive Mass of IV class is permissible, a suitable one
may be chosen.115 This Mass is not in any way privileged.

XII. The Gregorian Masses'1*
1. By “the Gregorian Masses” is meant a scries of Masses offered, unin­
terruptedly, on thirty successive days, for the repose of the soul of a
deceased person. The scries is called a Trcntal. This practice arose as far
back as, at least, the eighth century, and is ascribed to an incident related
by St. Gregory the Great (540-604) in his Dialogues111 — how he ordered
such a series of Masses to be said for the soul of one of his monks who
had died penitent, after the commission of a fault against monastic poverty,
and how. at the end of the series, the monk announced his delivery from
purgatory. Hence arose the belief that, in addition to the intrinsic value
of the celebration of thirty Masses for the soul of a dead person, an
extrinsic efficacy was added through the prayers and merits of St. Gregory,
inclining God to apply more fully the infinite merits of the Mass to the
deceased person, so that at the end of the thirty days he would be freed
from purgatory. While the Church has never given any decision as to the
truth or value of this very old belief, the Sacred Congregation of Indul­
gences did declare,11* on March 15, 1884, that “the confidence of the
“‘The number of days in the year on which these "daily" Masses arc
been reduced by over forty days.
“* E.g., a Mass of thanksgiving, or for “any necessity," or to “seek the
Holy Spirit” — in casu. the grace of resignation and strength, or — as so
cians suggest — the votive Mass of the angels.
“· Although this is not a strictly liturgical question, it is dealt with for
tion of priests and seminarists in connection with requiem Masses.
‘“Book IV. Chap. 55.
“· A.S.S., XVI, 509.

allowed has
grace of the
many rubri­

the informa­

GREGORIAN MASSES

99

faithful, convinced that the offering of thirty Masses called ‘Gregorian’ pos­
sesses a special efficacy for the deliverance of souls in purgatory, is pious
and reasonable, and the custom of celebrating these Masses is approved by
the Church.”
Conditions of the Trental
2. The thirty Masses must be offered without a break1” for thirty
consecutive days, not necessarily by the same priest,110 nor in the same
church. Should the three last days of Holy Week occur, and the cele­
brant does not say Mass on Maundy Thursday (if he does, he must make
this Mass part of the Trental), the series is not broken,1-1 and he may
continue, on Easter Sunday as if there had been no interval.
3. The Masses must be spread over thirty days — one being cele­
brated each day. Hence, the celebrant must not get one or more of the
Masses celebrated by others on the one day, so that the thirty arc com­
pleted in a shorter period than thirty days; nor must he apply more than
one of his Masses on Christmas Day as part of the Trental.111
4. The Masses must all be offered for one deceased person only, not
for several; nor for the living.113
5. The Masses need not be requiem Masses, even on days when these
arc permitted, but “it is praiseworthy to say them, out of regard for the
dead, on days on which this is lawful and becoming.”114
6. The Masses need not be said at a privileged altar, nor need they
be offered in honour of St. Gregory, nor with a commemoration of him.113
7. It is not certain that there is any plenary indulgence attached to
the Trental120*125
(the special efficacy is due rather to the divine good pleasure
and mercy, and to the acceptance on God’s part of the Masses)127 and,
as the efficacy of the Masses is not infallible, it is not forbidden to repeat
the Trental for the same soul.
8. The Masses of the Trental have no liturgical privileges.

The Obligation of the Trental
9. In accepting an honorarium12'1 for the celebration of a Trental, a
priest undertakes two obligations of a serious character, and binding in
,1US. Cong. Indulg., January 14, 1889; Holy Office, December 12, 1912 (II).
120 Holy Office, (III). Hence the priest who undertook the celebration may have
one or more Masses supplied by another priest.
1:1 Benedict XIV, Institutiones Eccl., 34 (n. 22).
121S. Cong. Indulg., January 14, 1889; Holy Office, December 12, 1912 (II and IV).
125 S. Cong. Indulg., August 24, 1888.
124 Holy Office, December 12, 1912 (V), but sec p. 53, n. 44.
125 S. Cong. Indulg., January 14, 1889.
'“Ibid., August 24, 1888.
127 Ibid., and March 15, 1884.
,2g Normally, the honorarium will be greater than would be given for the celebra­
tion of thirty Masses not forming a scries.

100

GENERAL RUBRICS OF THE MISSAL

justice, i.e., (i) the obligation of celebrating thirty Masses (and this he
must do himself or through other priests, as in the case of all manual
Masses); (ii) the obligation of celebrating (or having celebrated) these
thirty Masses without a break, on thirty consecutive days. In regard to
the second obligation the common teaching of theologians is this: if the
series is broken through no fault of the priest, he is (probably) not bound
to make restitution,120 but he should do his best to fulfil the desire of
the person who made the offering for the Trental, by finishing the series as
soon as he can.129
130 If the interruption be really culpable (e.g., if a priest
accepts the obligation of celebrating a Trental when he is morally certain
he cannot do so, and docs not take steps to keep the scries uninterrupted
by the aid of another priest), the priest is bound to begin the Trental
again, and complete it according to the rules laid down. If the interruption
be due to a fault less culpably grave — e.g., to ignorance of the fact that
the three Masses on Christmas Day may not be used for the series, or to
failure to mark up some of the Masses in his note-book — it would seem
that, strictly speaking, the Trental should be begun again, but some authors
think that this obligation cannot be imposed, especially if he has already
celebrated many of the Masses, and they suggest an arrangement made with
the person who made the offering for the Trental, or the celebration of some
extra Masses, or a condonation (ad cautelam) sought from the Holy See.111

XIII. The Indulgence of the Privileged Altar112
1. The indulgence of the “privileged altar” means that to a Mass cele­
brated for a dead person (i) at an altar to which the privilege has been
attached, or (ii) by a priest who has received the privilege personally, the
Church attaches a plenary indulgence in favour of this deceased person.
2. When the Church grants an indulgence in favour of a dead person
(who is no longer within its jurisdiction on earth), it does so, not as an
act of jurisdiction, as in the case of an indulgence for the living, but by
129 Cf., e.g., Cappello (De Sacramentis, Vol. I, 1928, 5 769). Some theologians (e.g.,
Noldin, Jorio) say he should begin the Masses again, if he had accepted an honorarium
greater than the ordinary one for thirty Masses.
130 Some theologians recommend that, in this case, one or more of the Masses should
be celebrated at a privileged altar. To avoid all uncertainty, in case of inculpable inter­
ruption of the Masses, a condonation may be sought from the Holy See.
111 It must be admitted that none of these suggestions seems sufficient (except, of
course, the last); for the special point of the Trental (to which its peculiar efficacy is
traced, through the intercession of St. Gregory), an uninterrupted supplication of thirty
Masses, is lost. Theologians agree, for example, that the gaining of a plenary indul­
gence. on behalf of the deceased person, is not a sufficient substitute for the inter­
ruption of the Trental.
ni This question is not a rubrical one, but it is useful to deal with it in connection
with requiem Masses.

PRIVILEGED ALTAR

101

way of suffrage,i.e., it offers to God the indulgence,114 and prays him
to accept it on behalf of the soul in question. To what extent God does
actually accept this offering from the treasury of indulgences on behalf
of a dead person, and apply it to the remission of the temporal punish­
ment owed to this person, is unknown; it depends on the divine Will.
3. Accordingly, “by the indulgence attached to a privileged altar is
to be understood — if we regard the intention of the Church1” and the
use of the power of the keys — a plenary indulgence, which at once
frees the soul from all the pains of purgatory; but if we regard the effect
of the application, it is to be understood as a plenary indulgence, the
extent of whose effect (cujus mensura) corresponds to the good pleasure
and acceptance of divine mercy.”1” As the acceptance of the indulgence
in full by God is not infallibly certain, it is permitted and a common practice
to gain, as far as may be possible, more than one plenary indulgence for
the soul of a deceased person.
4. The indulgence of the privileged altar differs from other plenary
indulgences applied for the dead in that its effect is more certain for (a)
it is united to the offering of the Mass for the dead person, and so is
rendered more efficacious, since the Mass greatly helps in removing obstacles
that prevent an indulgence from having its full effect, (b) there are no
other conditions for the gaining of the indulgence, except the offering of
the Mass.
5. The indulgence of the privileged altar is cither (a) local, i.e.,
attached, permanently or otherwise, to an altar,’” so that any priest who
celebrates on that altar may gain the indulgence, or (b) personal, i.e., a
special favour granted by the Holy Sec to an individual priest (per­
manently or temporarily), so that wherever'39 he says Mass, he may gain
the indulgence, whether the altar on which he celebrates be privileged or
not. Thus, e.g., all cardinals and bishops have the privilege personally, and
in perpetuity.130
6. The Holy Sec often grants the privilege for a place or to a person.
In virtue of the Code of Canon Law a bishop (and other religious su­
113 I.e., intercessory prayer. (Cf. C.J.C. 911).
134 In the case of a plenary indulgence it sets aside from the treasury of the Church
and offers to God whatever is necessary to fully remit all the temporal punishment
which is due for sin forgiven, in the particular case.
133 "Mens concedentis [indulgentiam]."
S.C.I., 283 (1840).
The altar need not be a “fixed" one in the liturgical meaning of the term (see
C. J.C. 1197, § 1), but must be fixed in the sense of being a permanent structure, and
not merely a portable altar or altar stone. It is to the entire structure (a fixed altar
in the liturgical sense; or a permanent structure, having laid on its table an altar stone,
and erected in honour of some mystery or saint) that the indulgence is attached (S.C.I.,
D. 334s; and July 18, 1902). If the altar be moved to another spot in the same church
or be replaced by a new altar, the indulgence is not lost, provided the new altar has
the same title that the old one had (S.C.I., 317, 334).
i’> Even on a portable altar.
”»C.J.C. 239, § 1 (No. 10); 349, 5 1.

102

GENERAL RUBRICS OF THE MISSAL

periors),140 may appoint and declare one altar permanently and daily
“privileged,” in public churches (provided there is not one already there);
but not in oratories, unless they are united to a parish church or are
chapcls-of-case.
7. On All Souls’ Day, and on each day until November 9 (inclusive),
all Masses enjoy the privilege of the plenary indulgence, as if they had
been celebrated at a privileged altar (but the indulgence must be applied
to one particular soul); and all the altars of a church are privileged on
the days on which the Forty Hours’ Prayer takes place therein.141
8. For Masses celebrated at a privileged altar, it is not lawful to
demand — on the ground of the privilege — a larger offering than would
be given for a Mass at a nonprivileged altar.142

Conditions for Gaining the Indulgence
9. The general'4’ conditions laid down for the gaining of the indulgence
are:
a) The Mass must be applied — not necessarily exclusively144 — for
the soul for whom the indulgence is desired and is gained;
h) The indulgence may be applied to only one soul at a time (even
though the Mass may be offered for more than one or even for all the
faithful departed).145
If, therefore, Mass be offered for one dead person, by that fact the
indulgence is applied (granted that the Mass is celebrated on an altar which
is privileged for that day, or by a priest who has the personal privilege),
and no special express application of it is necessary;140 but if Mass be
offered for many dead persons, or for all the souls in purgatory, it is
necessary to determine one person to whom the indulgence is to be
applied.142
10. When it is desired to gain the indulgence, it is forbidden to offer
the Mass for the living (see § 9, a, supra), or even for the living and the
dead. It may be offered for the dead only.14*
140 See C.J.C. 916.
141 C.J.C. 917; S. Penitentiary, October 31, 1934. The privilege holds even if the
Exposition is interrupted at night, when the Ordinary of the place decides that the
Exposition in the form fixed by the Clementine Instruction is not possible. (Preces et
Pia Opera [1952], η 169).
142 CJ.C. 918, §2.
“’There may be other special conditions laid down in the concession of the privi­
lege, in particular cases, and they must, of course, be observed.
144 The Mass may be offered for several dead persons, but the indulgence may be
gained for one of them only (S.C.I., December 19. 1885; August 25, 1897).
“5 S.C.I., December 19. 1885; S. Penitentiary, July 6. 1917 (No. 3).
144 In such a case it is not necessary that cither the celebrant or the donor of the
Mass offering should intend to apply the privilege (S.C.I, D. 366; Holy Office, June
17, 1915).
It is not necessary to know this person, e.g., the indulgence may be applied to
the most abandoned soul in purgatory or to the soul whom God wishes to liberate first
“•SCI. January 23, 1901.

REQUIEM MASSES

103

11. To gain the indulgence it is not necessary that a requiem Mass
be celebrated, even if the rubrics allow it on the occasion — it suffices
to offer any Mass that the rubrics permit.140 Nor is it necessary to add a
prayer for the deceased person, when the rubrics allow this (p. 114).
Naturally, it is becoming to offer a requiem Mass, or add the special prayer,
when this is permitted and opportune.’50
12. If a priest accepts an honorarium to say Mass at a privileged
altar, he is bound to do so (naturally, if he has the personal privilege
he may make use of this). It will not do to substitute for the Mass at
a privileged altar, the gaining of a plenary indulgence for the dead person
by some other means’51 (e.g., by making the Way of the Cross). If a
priest, through inculpable error or because he is prevented by a grave
cause, does not say the Mass on a privileged altar,’52 or inculpably errs
in the application of the Mass (cf. § 9, supra), he need not repeat the Mass
nor return the stipend given for its application.153 He is bound, however,
to gain another plenary indulgence for the deceased person, for whom he
said the Mass and, if he had received a greater stipend than the usual
one (because of the condition added to the contract, i.e., that the Mass
be celebrated on a privileged altar), he is bound to restore the extra
amount.154

XIV. The Rite (in General) of a Requiem Mass
The rite, in detail, of a requiem Mass is dealt with, for low Mass, p.
332 ff; for solemn Mass, p. 534 ff.
In general, however, the following points arc of interest:
a) A requiem Mass is always celebrated in black, not violet, vest­
ments, except in the one case of the Forty Hours’ Prayer — the middle
day of the Prayer — occurring on All Souls’ Day (see p. 67).155
b) While Holy Communion may be given within any requiem Mass
(even a solemn one), only in case of a “private” Mass — i.e., not solemn,
sung, nor conventual — may it be given immediately150 before or after.157
c) As a requiem Mass has no connection with the Office of the day
(except on All Souls’ Day):
usHoly Office, February 20, 1913.
150 Ibid. (Cum licet ac decct) and sec p. 53.
”>S C.I„ May 2, 1852 (No. 357).
152 And at the time when it, or he, has the privilege, if this be limited to certain
days.
155 As he would be bound to do in the case of culpable error about the indulgence.
154 This is the ordinary teaching of moral theologians. Cf. also S.C.I., D. 339s, 357’
and sec p. 100.
>”Cf. R.M., nn. 132 b, 130 d.
lse When the celebrant is vested for Mass.
*B’CJ.C., 846, 5 1; S.R.C. 4177s.

GENERAL RUBRICS OF THE MISSAL

(i) No commemoration of the Office of the day, or prayer for
the living is said in a requiem Mass;158
(Π) An Oratio imperata is not said, unless it be for the dead
(p. 113);
(iii) There is never a proper Communicantes in a requiem Mass;
(iv) The celebrant in a requiem Mass does not bow his head, if the
name of the saint whose feast it is occurs in the Canon.
d) In a sung requiem Mass the prayers, Preface, and Pater noster
are sung to the ferial tone.159 The rules for the singing of a motet at the
Offertory, or after the Consecration, are the same as for a Mass of the
living.150 The organ is permitted, if necessary, to sustain the voices, but
when they are silent, it must be silent also.101
198 R.M., nn. 391, 398 c.
199 R.M., n. 516 d; see p. 444.
180 See p. 442.
181 Sec p. 438.

Chapter X

THE VARIABLE PARTS OF THE MASS

I. The Psalm “ludica Me, Dens”
1. The psalm ludica me, Deus, with its antiphon and the confession and
absolution are said, before the altar steps, in every Mass whether high or
low; they with the following verses and the prayers Aufer a nobis and
Oramus te, Domine are however omitted in:
а) The Mass of the feast of the Purification of the Blessed Virgin
Mary, which follows the blessing and procession of candles;
б) The Mass of Ash Wednesday, which is said after the blessing and
imposition of ashes;
c) The Mass of the Second Sunday of the Passion or Palm Sunday,
which follows the blessing and procession of palms;
d) The Easter vigil Mass;
e) The Mass of Rogations, which follows the procession of the Greater
and Lesser Litanies;
/) Certain Masses which follow certain consecrations from the rubrics
of the Roman Pontifical.1
2. The psalm iudica me, Deus, alone is omitted:
a) In Masses of the season from the First Sunday of the Passion to
Maundy Thursday inclusive. It is not, therefore, omitted in festal or votive
Masses within this period.
b) In Masses of the dead.
3. When the psalm is omitted, the antiphon Introibo is not wholly
omitted. It is said once, and is immediately followed by Adiutorium nos­
trum, etc.2
- R. Ill, 6.

> R.M., n. 424.

105

-

106

GENERAL RUBRICS OF THE MISSAL

11. The Introit1
1. The Introit is recited at every Mass, except at that of Easter Eve,
when the vigil office replaces it.
2. The Gloria Patri is omitted in the Introit in Masses of the dead,
and in Masses de tempore from the First Sunday of the Passion to Maundy
Thursday (inclusive).4
3. In Eastertide, two Alleluias are added (except in requiem Masses)
to the first verse of the Introit — if they arc not already there — and are
repeated when this verse is repeated. On the other hand, in any Introit the
Alleluia is omitted whenever Mass is said outside Eastertide, unless in
certain Masses, e.g., Corpus Christi, where it is otherwise indicated.’

ΙΠ. Gloria in Excelsis"
1. The hymn is said:
a) In Masses which correspond to the Office of the day, whenever
the hymn Te Deum is said at Matins;7
b) In festive Masses;8
c) In the Masses of Maundy Thursday and in the Easter Vigil Mass;
d) In votive Masses of I, II, and HI class,® except when the colour
of the vestments is violet;
e) In votive Masses of IV class of the Angels on any day and of the
Blessed Virgin Mary on a Saturday.
2. The hymn is omitted:
π) In Masses which correspond with the Office of the day, when the
hymn Te Deum is omitted at Matins;10
b) In all Masses at which violet vestments arc used;
c) In votive Masses of IV class, except those mentioned above;
d) In Masses of the dead.

IV.

The Prayers”

The Structure of the Prayers
1. By the “prayers” of the Mass are meant, normally, that prayer —
or group of prayers — that precedes the Epistle, terminates the Offertory,
• R.M., n. 427.
» R.M., n. 429.
« R.M., n. 428.
· R.M., nn. 431, 432.
T Te Deum is said, e g., in the ferial Office of Christmastidc and Eastertide, and in
the Saturday Office of Our Lady (R.M., n. 237) and the vigil of Pentecost.
•Cf. R.M., n. 302.
>°Cf. R.M., n. 238.
» P. 58.
11 R.M., n. 433 sqq.

THE VARIABLE PARTS OF THE MASS

107

and follows the Communion. The first prayer or group of prayers is called
by the Missal oratio or orationes;'2 the second is known as the “Secret(s),”
the prayer(s) said over the bread and wine {oblata)·, the third, the Postcommunion(s), the praycr(s) of thanksgiving.
2. The first prayer of the first and third groups, and it alone, is
preceded by the general salutation to the congregation, Dominus vobiscum. This formula is an invitation to close union in prayer and in act, and
it invokes the divine aid that those present may be intimately united in
spirit with the sacrificing priest.
3. Ordinarily, the first and second prayers of each group — and these
alone13 — are preceded by the more direct invitation to prayer, Oremus.14
The Secrets, however, are not prefaced by this formula; the Orate, fratres
replaces it.
4. As a rule a prayer — especially the older prayers of the Roman rite
— is made up in this way:
a) The invocation of God {Deus, omnipotens Deus, Deus noster, etc.);
b) A reference to an attribute of the Divinity, to the season of the
ecclesiastical year, or to the mystery or saint of the occurring feast, as a
reason for our petitions and a motive for granting them;
c) A petition — often introduced by such deprecatory phrases as quae­
sumus, praesta quaesumus, concede propitius, supplices deprecamur, and
the like — in keeping with the divine attribute, or the mystery or saint
already referred to, with, often, an added motive for the bestowal of what
the prayer asks;
d) A fixed form of conclusion referring to the Mediatorship of Christ
— through which alone we obtain from God all good gifts — and with
mention of the other Divine Persons, and a brief doxology in their honour.
This conclusion is, in turn, terminated by the response Amen,'2 which
sums up the entire prayer and makes it the prayer of each respondent.
5. Ordinarily, each Secret has a reference to the oblata'4 — the bread
and wine offered by the faithful for the sacrifice — which are destined to
become the Body and Blood of Christ, with a petition for the sanctification
of the offerers. Each Postcommunion prayer refers, as a rule, to the
sacrament of the Blessed Eucharist, which has just been received, and to
its effects.
’-The first prayer of the Mass was originally termed oratio ad collectam, and so it
is often named “Collect.”
11 The oratio super populum of the ferial Masses of Lent (which is rather a formula
of blessing than a prayer), has its own form of invitation, Oremus. Humiliate capita
vestra Deo (R. XI, 2).
’‘Sometimes the longer form Oremus, Flectamus genua is used, e.g., on the Wednes­
day, or Saturday, of an Ember week.
15 "Amen” expresses assent and approbation. It is the religious equivalent of “hear,
hear" as used by the members of an audience. It is often best translated as “assuredly!"
or "may it be so."
’« Oratio super oblata was the ancient name of the prayer.

108

GENERAL RUBRICS OF THE MISSAL

6. Nearly all the prayers of the Roman Missal are addressed to God
the Father; not, however, by name (Pater), but to the first Divine Person
considered in His unity, eternity, omnipotence, and sovereignty (omnipotens
sempiterne Deus, and similar forms of address are employed). A few of
the more modern, and less classical, prayers are addressed to God the Son,
e.g., the prayer of the Blessed Sacrament (Deus, qui nobis), the Collect
on the Feast of St. Joseph (Sanctissimae Genitricis tuae Sponsi, quaesumus,
Domine). No Collect in the Mass of the Roman rite is directly addressed
to God the Holy Ghost; not even the prayer of Pentecost, which — true to
the classical model of a liturgical prayer — is addressed to the Father, with
mention of the Holy Spirit.

The Conclusion of Prayers11

7. Within the Mass (exclusive of the Order and Canon) and the Divine
Office the solemn or long conclusion is used for the prayers. The particular
conclusion which is to be used depends on the content of the prayer, and
more particularly on its destination.*18 The general rules are:
a) If the prayer be addressed to God the Father:
(i) With no reference to the other Divine Persons, the conclusion
will be Per Dominum nostrum Jesum Christum, Filium tuum,
qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per
omnia saecula saeculorum:
(ii) With a reference19 to God the Son, at the beginning or in the
body of the prayer, the conclusion will be Per eundem D.N.I.C.,
etc.;
(iii) With a reference to God the Son,20 towards the end of the
prayer (e.g., the prayer of our Lady at Christmastidc, Deus, qui
salutis aeternae), the conclusion will be Qui tecum vivit et
regnat in unitate Spiritus Sancti, Deus, per omnia saecula saecu­
lorum.
b) If the prayer be addressed to God the Son:
The conclusion will be Qui vivis et regnas cum Deo Patri in unitate
Spiritus Sancti, Deus, per omnia saecula saeculorum. If mention
be made of the Father in such a prayer — a rare case — the con­
clusion will be Qui cum eodem Deo Patre et Spiritu Sancto vivis
et regnas, Deus, per omnia saecula saeculorum,·1 e.g., the Collect
” R.M., nn. 115, 116.
18 Usually, in the modern Missal, the correct conclusion is indicated by printing
its initial words.
19 Even implicit, such as is contained, e.g., in the word Genitrix, or in the reference
to the cross in the prayer of the Exaltation of the Holy Cross (September 14).
30 Even implicit, such as is contained in the Collect of the first Mass of Christ­
mas Day.
11 Cf. the conclusion of the second prayer in the Canon after Agnus Dei, which is
very similar. It is anomalous, and so is the conclusion of the prayer that precedes it.

THE VARIABLE PARTS OF THE MASS

109

of the votive Mass of the Passion;” the Secret of the Mass of
St. Anthony (June 13).”
c) If, in a prayer addressed to the Father or the Son, mention is made
of the Person of the Holy Ghost — and not, e.g., of one of His gifts — the
end of the appropriate conclusion will be Per, etc., in unitate eiusdem Spiritus
Sancti, etc., e.g., the Collect of Pentecost, the Postcommunion of Easter day.
8. The proper prayer of any Mass formulary is always said with its own
proper conclusion, unless another prayer has to be added to it under one
conclusion.”
This occurs only:
«) With a ritual prayer, i.e., one which is connected with the follow­
ing blessings or consecrations:25
The consecration of a bishop;
(ii) An ordination;
(iii) The blessing of an abbot or abbess;
(iv) The blessing and consecration of virgins;
(v) The blessing or reconciliation of a cemetery;
The reconciliation of a church;
b) For the prayer of an impeded votive Mass of I or II class (sec
p. 62);
c) For another prayer expressly indicated or permitted by the rubrics
to be said under one conclusion with the prayer of the Mass.”
Only one prayer may be added under one conclusion to the
prayer of the Mass. If there arc several prayers which should,
according to the rubrics, be added under one conclusion,27 one
only is retained, in the order indicated above (a, b, c). The
others arc omitted.”
A prayer that is to be said under one conclusion with the prayer of
the Mass is counted as making one prayer only with this latter.2·
: This is also the conclusion of three prayers for the dying in R.R. (VI, vii, 7).
The order of the words is diderent in the Collect of the Mass of B.V.M., Mediatrix
of All Graces.
23 Certain special additional conclusions when given in the liturgical 1
observed (R.M., n. 116).
« R.M., nn 436, 444.
25RM. 447. These rites are all found in the Roman Pontifical. The prayers which
have to be added in the Mass arc also given in the Missal just after the two first
Masses of the second scries of votive Masses.
” These are: the inseparable prayer of St. Peter or St. Paul in the Mass of cither
(R.M., n. 110 b); the prayer of the titular at the consecration of a church (R.M., n.
333); the prayer of the Blessed Sacrament in Mass said coram Sanctissimo (R M . n.
355); the prayer on the anniversaries of the pope and bishop (R.M., n. 449); the
prayer on the anniversary of ordination (R.M., n. 451); the prayer for the propaga­
tion of the faith (R.M., n. 453). The new rubrics have solved in a very simple way
the questions about the number and order of various additional prayers which arose
after the simplification of the rubrics of 1955 by prescribing that they be added under
one conclusion to the prayer of the Mass.
” Eg., if a church being consecrated or blessed had two titulars (R.M., nn. 333, 345).
2"R.M., n. 445.
SB R.M., n. 446.

110

GENERAL RUBRICS OF THE MISSAL

9. Under a distinct conclusion from the prayer of the Mass are said:
a) Occurring commemorations;
b) Any ordered prayer (oratio imperata)·,
c) A votive prayer (p. 114).30

Division of the Prayers
Principal (i.e., the Collect,31* Secret, and Postcom<munion proper to the Mass — festal, dominical,
ferial, or votive — which is being celebrated)
A ccessory <5
/
(ii) Other prayers ordered or
\ ^^''■(iii) Prayer
ordered
by the
local
permitted
by the
rubrics
33
Commemorationis]
\/ (i) Ordinary
33
(iv) Votive prayer34*

Commemorations

10. A commemoration31 occurs when there is an incomplete liturgical
celebration in the Mass of the occurring day;38 it is made by adding in the
Mass to its Collect, Secret, and Postcommunion those of the commemorated
liturgical day.
11. Commemorations may be privileged (made in every Mass as well as
at Lauds and Vespers) or ordinary (made in conventual Masses, and in
every low Mass, as well as at Lauds).31 The privileged commemorations
are of:38
a) Any Sunday;
b) A liturgical day of I class;
c) All days within the octave of Christmas (cf. R.M., n. 91 [10]);
d) Quarter Tense days of September38*;
«R.M., n. 437.
31 If there is more than one Collect proper to the Mass of the day — i.e., when there
is more than one Scripture reading, as in the Mass of the Wednesday or Saturday of
Suartcr Tense week — the principal prayer is the one which immediately follows Kyrie,
eison (rubric in loco).
I» RM.. nn. 447-453.
’« R.M., nn. 461-465.
»<> R.M., n. 5.
33 RM. nn. 454-460.
33 R.M., n. 433.
31 R.M., nn. 107, 108.
’« R.M.. n. 109.
»«· Quarter Tense days of Advent and Lent arc ferias of those seasons- those of
Pentecost are I class days.

THE VARIABLE PARTS OF THE MASS

e) The ferias of Advent, Lent, and Passiontide;
/) The Greater Litanies (p. 66).
All other commemorations are ordinary.”
12. The admission of commemorations is regulated as follows:40
a) On liturgical days of I class and in high (in cantu) Masses which
are not conventual, no commemoration is admitted, except one privileged
one;
b) On Sundays of II class, only one commemoration, that of a feast
of II class, is admitted, and this is omitted if there is a privileged com­
memoration to be made;
c) On other liturgical days of II class, only one commemoration is
allowed, i.e., cither a privileged one or an ordinary one;
d) On liturgical days of III and IV class only two commemorations
are admitted.41
It should be noted also that:
e) A votive Mass of I class excludes all non-privileged commemora­
tions (R.M., n. 330 b).
f) A votive Mass of II class admits only one commemoration (one
privileged or one ordinary) (cf. R.M., n. 343 6);
g) The Mass at the dedication of a church excludes all commemora­
tions, admitting only the additional prayer of the titular (R.M., n. 333).
Λ) A Mass in which a ritual prayer is added excludes all other prayers
except privileged commemorations (R.M., n. 448).
13. Regarding commemorations:42
a) The Mass or a commemoration of any feast or mystery of one
divine Person excludes a commemoration or prayer of another feast of the
same Divine Person;
b) The Office, Mass, or commemoration of a Sunday excludes the
commemoration or prayer of a feast or mystery of the Lord, and vice versa;42·
c) An Office, Mass, or commemoration of the season excludes another
seasonal commemoration;
d) Likewise an Office, Mass, or commemoration of tire Blessed Virgin
Mary, or of any saint or beatus, excludes another commemoration or prayer
in which the intercession of the same Blessed Virgin Mary or saint or beatus
is implored; but this docs not apply to the prayer of a Sunday or feria in
which occurs the invocation of the same saint.
” In the Mass of St. Peter there is always a commemoration of St. Paul (under one
conclusion), and vice versa. If this be in another Mass, the two commemorations of
these Apostles will be made as one prayer and before all other commemorations (R M
n. 110).
40 R.M., n 111
41 See p 114 re the number of prayers in any Mass.
« RM., n. 112.
«■ R.M., n. 112 b. Accordingly, e.g., in the Mass of the Blessed Sacrament celebrated
for the Forty Hours’ Prayer on a Sunday of II class, no commemoration of the Sunday
is made.

112

GENERAL RUBRICS OF THE MISSAL

14. The commemoration of the season is made in the first place. In
admitting and ordering other commemorations the order of the Table of
Precedence0 (see p. 49) is to be observed.
15. Any commemoration that exceeds the number for any particular
liturgical day is omitted/4
Other Prayers Prescribed by the Rubrics*1

16. The “ritual prayers,” see p. 109.
17. The prayers for (a) the coronation of the Pope; (ό) the anniver­
sary of his coronation; (c) the anniversary of the diocesan bishop; (d) the
prayer in Mass Coram Sanctissimo.
a) On the day of the Pope’s coronation and (Z>) on its anniversary
date, (c) and on the anniversary of either40 the election or consecration or
translation of the diocesan Bishop in all Masses, except requiem Masses,
there is added to the prayer of the Mass, under one conclusion, the prayer
for the Pope or Bishop (i.e., No. 5 or 7 among the Orationes Diversae in
the Missal), provided a liturgical day under 1, 2, 3, and 8 of the Table of
Precedence (p. 49) docs not occur.47
If the anniversary occurs on a day on which the prayer is excluded, it is
transferred to the nearest day not similarly impeded, in the same way as the
conventual Mass for the same anniversaries is transferred in cathedrals and
collegiate churches4** (p. 69).
d) The prayer of the Blessed Sacrament (from the votive Mass) is
added, under one conclusion, to the prayer of the Mass:
(i) At the Mass of exposition or deposition for the Forty Hours’
Prayer, when the votive Mass of the Blessed Sacrament is
impeded,40 provided the impeding day is not a liturgical day
under 1, 2, 3, or 8 of the Table of Precedence,50 nor any Sun­
day or feast (or commemoration) of our Lord;51
(ii) At a Mass said (by induit) at the altar of Exposition during
the Prayer, provided it is not a Sunday or a feast or commemo­
ration) of our Lord.52
18. On the anniversary of his own ordination51 any priest may54 add to
43 R.M., n. 113.
“ R.M., n. 114.
« Cf. R.M.. n. 433 c.
lt I.e., on one only of these days, to be chosen by the Bishop (R.M . n. 449).
« R.M., n. 449.
«· R M., n. 450.
40 Cf. R.M., nn. 348, 343 c.
10 Ibid.
R.M., n. 112 b.
42 R.M., n. 355.
33 Calculated according to the day of the month and not the ecclesiastical calendar
54 It is a privilege although classified in the new rubrics (R.M., n. 433 c) under
aliae orationes a rubricis praescriptae.

THE VARIABLE PARTS OF THE MASS

113

the prayer of the Mass,45 under one conclusion, the prayer for himself,4*
provided the day is not one coming under 1, 2, 3, or 8 of the Table of Prece­
dence (p. 49).57 When the prayer is impeded it may be transferred to the
nearest day not similarly impeded.54
19. On the last Sunday but one of October,” or on another Sunday
appointed by the local Ordinary as “Mission Sunday,” in all Masses to the
prayer of the Mass, under one conclusion, is added the prayer for the
propagation of the faith,40 except on a day under 1, 2, 3, or 8 of the Table
of Precedence (p. 49).01

Ordered Prayers (Orationes Imperatae}*2
20. By an “ordered prayer” is meant a prayer which the local Ordinary
may order, on the occurrence of a grave and public need or calamity.*1
21. For an ordered prayer the local Ordinary may prescribe any prayer
from Masses which may be celebrated as votive Masses, or from the prayers
for special intentions, or from the Masses and prayers for the dead.
22. It is highly becoming that a local Ordinary should not impose an
ordered prayer in any permanent way, but only for a really grave reason
and for a period not exceeding the time of real necessity.
23. An ordered prayer:
a) May be only one;
b) Must be said by all priests celebrating Mass in churches and ora­
tories, even exempt, of the diocese;
c) Is never said under one conclusion with the prayer of the Mass, but
after privileged commemorations;
d) Is prohibited on all liturgical days of I and II class, in votive Masses
of I and II class, in high Masses,04 and whenever the number of privileged
commemorations appointed for any particular day has been completed.44
24. An ordered prayer for the dead is said only on ferias of IV class,
and in low votive Masses or low Masses of the dead of IV class.
25. If there is question of a public calamity or need which of its nature
may last a long time (e.g., war or pestilence, and the like), the local Ordi­
nary may order a suitable prayer for the entire period of the unhappy event,
but this prayer:
54 Not, of course, in a requiem Mass (cf. R.M., n. 398 c).
” Orationes Diversae of the Missal, No. 8.
s:RM„ n. 451.
«R.M., n. 452.
” Ί he last Sunday is the feast of Christ the King.
40 From the votive Mass (No. 18).
·» R.M., n. 453.
«- R M., nn. 454-460.
45 'I he three former classes of ordered prayers have been abolished.
64 Missae in cantu (solemn or sung).
45 An ordered prayer, should it be the same as the prayer of the Mass or of a
(privileged) commemoration, is omitted (cf. R.M., n. 438 c).

GENERAL RUBRICS OF THE MISSAL

a) Is said on Mondays, Wednesdays, and Fridays only;
b) Is forbidden on the days and in the Masses dealt with above in
§23 d.
26. If a very urgent grave and public need or calamity should occur, and
there is no time to communicate with the local Ordinary, a parish priest
may order a suitable prayer to be said for three continuous days, in churches
and oratories, even exempt ones, within the boundaries of his parish. This
prayer is prohibited on the same days and in the same Masses as a prayer
ordered by the local Ordinary, and this latter if it was to be said is omitted.
Votive Prayer
27. Every priest may add one prayer at choice in all low nonconventual9’
Masses on liturgical days of IV class.
28. The votive prayer may be chosen from Masses which may be cele­
brated as votive, or from the prayers for special intentions or from Masses
and prayers for the dead. A prayer for the dead may be said in a nonrequiem
Mass, only if it is (a) an ordered prayer (§21 Supra), (b) a true votive
prayer when this is allowed (§27 Supra).
29. This prayer is said in the last place, after other prayers, and must not
exceed the number of three prayers that is allowed.
30. A votive prayer for the dead may be added in a low nonconventual
Masses of the dead of IV class.97
31. in the prayer A cunctis0* may be named either the titular of one’s
own church, or any chief patron,9’ or founder or titular of an Order or
Congregation. And the rubrics which arc found in the Missal for this prayer
are to be observed.

The Number of Prayers10
32. In the number of prayers appointed for each liturgical day are in­
cluded both the prayer of the Mass and commemorations, as well as other
prayers prescribed by the rubrics, or by the Ordinary, or votive prayers. And
so, after the prayer of the Mass:
a) On liturgical days of I class, in votive Masses of I class, and in
nonconventual high Masses, no other prayer is admitted, except a prayer to
be said under one conclusion71 and one privileged commemoration.77
b) On Sundays of II class, no other prayer is admitted except the
« R.M., n. 464.
'No. 2 of Orationes Diversae.
" Of a country or province or diocese or town or Order (cf. p. 46 fl)
« R M . nn. 434, 435.
« P. 109.
73 Even this is excluded at the Mass following the dedication of a church (RM
n. 333).

THE VARIABLE PARTS OF THE MASS

H5

commemoration of a feast of II class, which is, however, omitted if there
is a privileged commemoration;
c) On other liturgical days of II class and in votive Masses of II class
only one other prayer is admitted, i.e., either one privileged or one ordi­
nary commemoration;
d) On liturgical days of III and IV class and in votive Masses of III
and IV class only two extra prayers arc admitted.
33. Any praycr which exceeds the number appointed for each liturgical
day is omitted; and so on no pretext is it allowed to have more than
three prayers.
Chanse of Prayers'3
34. If two prayers consist of almost the same words either in the first or
second part, the later prayer:
a) if it is of the season, is changed for another one from the following
Sunday or feria;
Λ) if it is of a saint, is changed for another from the same or a similar
Common;
c) if it is an oratio imperata, is omitted.
35. In the prayers of an office which has been transferred or replaced
the words hanc or hodiernam or praesentem diem or similar words are not
to be changed.

V. The Gradual, etc.’4
1. As a general rule, after the Epistle of the Mass comes the Gradual.
Usually this consists of two verses from the Psalms. In a few instances the
verses arc from another book of the Old Testament (e.g., on the Feast
of the Immaculate Conception, of the Holy Family, in the first Common
of Martyrs outside Eastertide); sometimes they are taken from the New
Testament (e.g., on the Feast of the Conversion of St. Paul).
The Gradual is followed by the “Little Alleluia” or Alleluia73 verse, i.e.,
Alleluia twice, followed, ordinarily, by a verse. This is taken, in the vast
majority of cases, from the Psalms, but sometimes from another book of
the Old Testament (e.g., on the Feast of the Immaculate Conception), or
from the New Testament (e.g., the Mass of Easter Day); or it may be a
verse of ecclesiastical composition (e.g., the third Mass of Christmas, the
Mass of Pentecost). The verse is followed by a third Alleluia.
When there is a Sequence, this last Alleluia follows it.
» R M., nn. 438. 439.
7« R.M., nn. 469, 470.
79 This liturgical exclamation from the Hebrew means "Praise ye the Lord.”

116

GENERAL RUBRICS OF THE MISSAL

2. In Eastertide — from the Saturday before Low Sunday™ to the
Saturday of Pentecost week, except in the Rogation Masses,72 and on the
vigil of Pentecost78 — the Gradual is omitted. Instead there is the “Great
Alleluia," i.e., the usual Alleluia verse is followed by a verse70 and after
this, Alleluia is once more repeated.

Résumé
Outside Eastertide and when Alleluia is not excluded from the liturgy
(see infra §3), we have:
Gradual (2 verses) with Alleluia verse (i.e., Alleluia, Alleluia, one verse,
Alleluia).
In Eastertide we have the Alleluia verse (i.e., Alleluia, Alleluia, one verse,
Alleluia) followed by a verse and Alleluia (for the fourth time).70
*80
3. Alleluia, as a liturgical prayer form of a joyous character, is excluded:
a) In all Masses from Septuagesima to Easter;
b) In the ferial Masses of Advent,81 of Quarter Tense (except Pente­
cost Q.T.), and of vigils (except the vigils of Easter, Ascension, and Pente­
cost; and that of Christmas falling on a Sunday). Accordingly, in these
Masses, the Alleluia verse is sometimes replaced by a Tract, at other times
is simply omitted (only the Gradual being said);82
The Tract33

4. The Tract is, ordinarily, made up of three verses from the Psalms.
Sometimes, however, it is much longer (as the Tract of the first Sunday
of Lent, of the First Sunday of the Passion, and of some of the days of
Holy Week); sometimes it is shorter, consisting of two verses only (e.g.,
on the fourth Sunday of Lent, on the vigil of Pentecost, for the dedication
of a church). The verses of the Tract are nearly always taken from the
book of Psalms, but sometimes some or all of them are taken from other
books of the Old Testament, e.g., in the Mass of the Blessed Sacrament, or
from the New Testament, e.g., in the Mass of the Holy Family when said as
a votive Mass after Septuagesima. Occasionally, too, the versc(s) of the
70 On Easter Day and within its octave there is a Gradual and Alleluia verse, and
a Sequence also.
7T When the Gradual and Alleluia verse (after Septuagesima, the Tract) from the
votive Mass pro quacumque necessitate arc used (Variationes, 1960, n. 27).
78 “When one Alleluia, one verse of a psalm and a Tract arc said."
70 Taken nearly always from the Psalms, but sometimes from another book of the
O.T. (e.g., in the Common of Doctors, of Abbots, of B.V.M.) or from the NT (e β
low Sunday, the Feast of SS. Philip and James); or being a verse of ecclesiastical’
composition (e g., on the Feast of St. Andrew, in the Common of a Confessor Bishon)
B0 R.M , n. 409 and special rubric on the Saturday before Low Sunday
Special rubric on the first Sunday of Advent.
,J Rubric on Septuagesima Sunday and on Ash Wednesday.
« R.M.. n. 469.

THE VARIABLE PARTS OF THE MASS

117

Tract are of ecclesiastical composition,*4 e.g., the Mass of the Common
of our Lady, the votive Mass of the Blessed Trinity or of the Holy Cross.
5. The Tract, replacing the Alleluia verse is said:
a) In all Sunday, festival, and votive Masses from Septuagesima to
Easter;"
b) In the ferial Masses of Monday, Wednesday, and Friday in Lent.··
It is omitted (i) in the ferial Masses of Septuagesima," and of Tuesday,
Thursday, and Saturday in Lent;®* (ii) on weekdays from Septuagesima to
Lent (i.e., to the Tuesday after Quinquagesima, inclusive).
The Sequence™
6. The present Roman Missal contains five Sequences or Proses:
a) Victimae Paschali laudes for Easter;
h) Veni, Sancte Spiritus for Pentecost;
c) Lauda, Sion for Corpus Christi;
d) Stabat Mater for the commemoration and feast (the Friday after
Passion Sunday and September 15) of the Seven Sorrows of our Blessed
Lady;
e) Dies irae™ for Masses of the dead.
7. The recitation of the Sequence is:
a) Obligatory:
(i) On the feast day in all Masses (except for Requiem Mass on
Nov. 2, sec p. 89),
(ii) Within the octaves of Easter and Pentecost, in all Masses;
b) Excluded in votive Masses.91

VI. The Creed”
The Niccne Creed is said in Mass:
a) On each Sunday, even though the Office should be of a feast, or a
votive Mass of II class be celebrated;
,
b) On feasts of I class and in votive Masses of I class;
c) On feasts of II class of the Lord or of the B.V.M.;
d) Within the octaves of Christmas, Easter, and Pentecost, even on
occurring feasts or in votive Masses;
e) On birthday feasts of the Apostles and Evangelists, and on the feasts
of St. Peter’s Chair (February 22) and St. Barnabas;
In the Lenten Masses of each Monday, Wednesday (except Quarter Tense), and
Friday, the third verse of the Tract is the prayer Adjuva nos.
M Also on the vigil of Pentecost and on Quarter Tense Saturday (except that of
Pentecost in the shorter Mass).
"“RM., n. 470.
Special rubric of Ash Wednesday.
00 The rules for this arc given on p. 89.
,T Special rubric of Septuagesima Sunday.
·» R.M., n. 470.
·’ Rubric of Ash Wednesday.
R.M., nn. 475-476.

118

GENERAL RUBRICS OF THE MISSAL

2. The Creed is not said:
a) In either Mass (of the Chrism or of the Lord’s Supper) on Maundy
Thursday, or in the Easter Eve Mass;
b) On feasts, or in votive Masses, of II class, except those given above
under (c) and (e);
c) In festal or votive Masses of III and IV class;
rf) Because of any occurring commemoration;
e) In requiem Masses.
Accordingly, the Creed is no longer said on a feast of an angel or on
a secondary feast of an apostle (e.g., January' 25) or on the feast of a
doctor, or on that of St. Mary Magdalene.

VII. The Preface”
1. The Roman Missal at present contains fifteen Prefaces. Fourteen
of these are proper — six of the season (de tempore), i.e., Christmas,
Epiphany, Lent, Passiontidc, Eastertide, Ascension; seven festal; and one
proper to requiem Masses — and one is common. In 1919 a proper Preface
of St. Joseph was introduced, and the proper Preface for Masses of the
dead was restored. When the new feast of Christ the King was instituted
by Pius XI in 1925, its Mass received a proper Preface; and when the
new formulary of the Mass of the Sacred Heart (Cogitationes) was issued
in 1929, it contained a proper Preface.”*
2. The rubric which regulates in detail the use of each Preface precedes
it in the Missal. These rubrics arc long and rather complicated, but they
have now been superseded by the very simple rule given in the new
Rubrics of the Missal, nn. 482-499. i.e., if a Mass (even a votive one) has
a proper Preface this is to be used; if it has no proper Preface then that
of the season, otherwise the Common Preface.94 No occurring commemoration
any longer introduces a proper Preface.04* Should a feast of the first or
second class, be celebrated on a Sunday outside Christmastidc and Easter­
tide and have not itself a proper Preface, the Preface of the Blessed Trinity
will be said.”

Some Prefaces and the New Rubrics
3. According to the new rubrics:
a) The Preface of the Nativity is no longer considered proper to a
Mass of the Blessed Sacrament (a votive Mass or that of Corpus Christi),
” R.M., nn. 482-499.
"21 The Special Preface for the Chrism Mass on Maundy Thursday is now given
(after the Preface of the Cross) among the solemn tones in the Missal.
»< R.M., n. 482.
°4· R.M., n. 483.
”Cf. R.M., n. 494 b.

THE VARIABLE PARTS OF THE MASS

119

or to the feast of the Transfiguration (August 6), and is replaced by a
seasonal or the Common Preface. It remains proper to the feasts of the
Holy Name (ratione temporis) and Purification, and it is used in the Mass
from January 2 to 5.
b) The Preface of the Epiphany continues to be used (although the
octave no longer exists) from January 7 to 13.
c) The Preface of the Holy Cross continues to be proper for: Masses
(festal or votive) of the Holy Cross; the Passion of our Lord; the instru­
ments of the Passion; of the Precious Blood and the Redeemer. It is a
seasonal Preface in all Masses from the First Sunday of the Passion to
Wednesday of Holy Week that have no proper Preface.
(I) The Preface of the Ascension continues to be used to the vigil of
Pentecost (exclusively) as a seasonal Preface from Friday after the
Ascension.
e) The Preface of the Apostles is no longer considered proper to the
Mass of the Common of a pope, nor to the votive Mass of the anniversary
of the election and coronation of the pope.
Changes in the Wording of Certain Prefaces
4. The Easter Preface.
a) In the Mass of Easter Eve, the words in hac potissimum nocte
are used.
b) In the Mass from Easter Sunday to the Saturday of Easter week
(inclusive) in hac potissimum die.
c) For the remainder of Eastertide, the form is in hoc potissimum.
5. The Preface of Our Blessed Lady.
In this Preface (a) on the chief feasts of our Lady,M the special event
commemorated by the feast is mentioned, Et te in Annuntiatione, etc. On
the feasts of the Immaculate Conception, and of the Apparitions at Lourdes
(February 11), the words Et te in Conceptione immaculata are used. Et te
in Transfixione is the form for the commemoration and feast of the Sorrows
of B.V.M.; while Et te in Commemoratione is used for the Commemoration
of Our Lady of Mount Carmel, (b) For all other feasts’1 the words Et te in
Festivitate arc employed, (c) In the Saturday Mass of our Lady, and in
votive Masses in which no special mystery is mentioned, the form is Et te in
Veneratione."*
6. The Preface of St. Joseph
In votive Masses Et te in Veneratione replaces Et te in Festivitate™
7. The Preface of the Blessed Trinity — which is the seasonal Preface
"« In the universal Church they arc the Annunciation, Visitation, Assumption, Nati­
vity, and Presentation.
E.g., the Holy Name of Mary, the Motherhood, Our Lady of the Rosary.
Special rubric before this Preface.
·· Ibid.

120

GENERAL RUBRICS OF THE MISSAL

for Advent and all Sundays of II class outside Christmastidc and Eastertide
— is not said on weekdays when the Mass of the Sunday is repeated.®’·
II [.

The Canon*
100

The prayers of the Canon are invariable with the following exceptions:
1. Communicantes, etc. There is a special (proper) Communicantes
on Maundy Thursday, and on the feasts of Christmas, Epiphany, Easter,
Ascension, and Pentecost. That for Easter and Pentecost is used also on
the vigil and throughout the octave. The Communicantes of Christmas, and
the Communicantes and Hanc igitur of Easter and Pentecost arc said within
their octaves, even in Masses not of the octave, and even if these have a
proper Preface.101
The prayer Hanc igitur has a special form on Maundy Thursday, and
on the vigils and feasts and within the octaves of Easter and Pentecost.10’
The difference in each case between the ordinary Communicantes (or
Hanc igitur) and the proper one consists in one short clause introduced
near the beginning, containing a reference to the feast of the day.
In the Communicantes for Christmas et noctem sacratissimam celebrantes
is said in the first Mass (in nocte) only; after that diem sacratissimum
is used.103
Similarly, in the Communicantes of Easter, the first form (noctem) is
used in the Easter Eve Mass alone.104105
There is a proper Qui pridie for Maundy Thursday alone.
In Masses for the dead, it is always the common Communicantes and the
common Hanc igitur which are said.
2. Agnus Dei is omitted in the Mass of Easter Eve, and has a special
form on Maundy Thursday and in requiem Masses.

IX. Ite, Missa Est’05
1. Ite, missa est is always said at the end of Mass, except on Maundy
Thursday (when the repositio of the Blessed Sacrament follows) and when­
ever a liturgical procession100 follows the Mass. Then Benedicamus Domino
replaces it and the blessing is omitted.
’»» Rubric after the Secret of the first Sunday of Advent.
100 In the modern Missal the Preface is no longer considered as part of the Canon__
but rather as an introduction to it — and so the Canon begins at Te igitur. It ends, of
course, with the “great" Amen which immediately precedes the Pater noster.
R.M., n. 501.
101 There is also a special form of Hanc igitur in the Mass at the consecration of
a bishop.
l0S Rubric in the first Mass of Christmas, and after the Preface of the Nativity.
104 Text of the Mass on Holy Saturday and rubric after the Easter Preface.
105 R.M., n. 507.
104 A procession is defined in C.J.C. 1290, 5 1.

THE VARIABLE PARTS OF THE MASS

121

2. On Easter Eve, on Easter Sunday, and during the octave of that
feast — up to Saturday, inclusive — Alleluia, Alleluia is added to he, and
to its response.

X.

The Last Gospel10’

In every Mass (except all Masses on Palm Sunday not preceded by
the blessing and procession of palms10*) the beginning of St. John’s Gospel
is read as the Last Gospel. The latter is entirely omitted:
a) In Masses in which Benedicamus Domino replaces he, missa est;
b) At the third Mass of Christmas Day (when the first Gospel is
Jn 1:1-14);
c) On Palm Sunday in the Mass that follows the blessing and proces­
sion of palms;
d) In the Easter Eve Mass;
e) In a requiem Mass100 followed immediately by the absolution for the
dead;
/) Certain Masses which follow some consecrations110 (e.g., the con­
secration of a church) according to the rubrics of the Roman Pontifical.

XI. The Leonine Prayers After Mass
1. In 1884 and 1886, Leo XIII ordered special prayers — the Ave
Maria thrice, the Salve, regina, and two other prayers — to be recited
after a private Mass in all churches for the needs of the Church. This
prescription was renewed by St. Pius X (1903) and by Benedict XV
(1915). Pius XI, in a Consistorial Allocution of June 30, 1930, ordered
these prayers to be said for Russia, and directed the bishops and priests
carefully to inform their congregations of this fact and frequently to remind
them of it.
2. To these Leonine prayers St. Pius X, in 1904, allowed the addition of
the ejaculation “Most Sacred Heart of Jesus, have mercy on us,” said
three times, and granted an indulgence of seven years and seven quarantines
for its recitation.
3. Formerly an indulgence of three hundred days was given for the
><” R M„ nn. 508. 509.
■°» R M., n 509.
i°®Not in a Mass of the living which may happen to be followed by the absolu­
tion. This latter is then a quite separate function. See decree of S.R.C., March 9, 1960
(A.A.S., p. 360).
no Functions other than these (e.g., Benediction) do not allow of the omission of
the Last Gospel.

122

GENERAL RUBRICS OF THE MISSAL

recitation of the Leonine prayers, but on May 30, 1934, and without
prejudice to the Pian indulgence for the ejaculation to the Sacred Heart,
Pius XI increased the indulgence to ten years, “to encourage the faithful
to remain and not depart before the prayers have been said, but to join in
their recitation.”111
4. As the Leonine prayers were ordered after a “private” Mass, they
are not to be said after a solemn or sung Mass; and they may be omitted:11’
a) After a low Mass celebrated with some solemnity — either intrinsic
or extrinsic — such as conventual low Mass, Mass on the occasion of a
marriage, of confirmation, of an ordination, of a religious profession, of
a jubilee of ordination, marriage, etc.; Mass preceded by the Asperges
and followed by the prayer for the Queen or civil authorities; the Mass
of a newly ordained priest; Mass at which there is a general or quasi-general
Communion;
b) Whenever Mass is “immediately and duly”113 followed114 by some
other function (e.g., Benediction) or exercise of piety;
c) Whenever, on any day, a homily has been given in the Mass, or
immediately before or after it;114
d) At a dialogue Mass (in any of its four forms)114 but only on Sun­
days or on feast days, i.e., feasts of I or II class, or a feast celebrated with
special solemnity.
5. When two or three Masses (e.g., on All Souls’ Day) follow one
another immediately, so that the celebrant docs not leave the altar, the
Leonine prayers arc said only after the last Mass.117
6. If, on Christmas Day, the third Mass is to be a solemn one, and
immediately follows the second Mass, the prayers are not said after the
latter.11·
7. If other prayers arc said by the authority of the Ordinary, after a
private Mass, the Leonine prayers precede them.110
8. The Leonine prayers arc not part of the Mass, nor do the rubrics
of the Missal make any mention of them. They arc a temporary “exercise
of piety,” and per se, therefore, subject to regulation by the local Ordinary,”0
but as they were originally prescribed by the Holy See they have been in
fact regulated by decisions of S.R.C.
11 * A.A.S., 1934, p. 312. To gain the indulgence the prayers must be recited simul
cum sacerdote et flexis genibus (Preces, etc., η. 675).
’“Cf. S.R.C. 9 March, 1960.
115 Le., in accordance with the rubrics.
’’’The words "without the celebrant departing from the altar" which occur in a
decision of 1913 (S.R.C. 4305) have been dropped.
us The purpose of this new concession is to give more time for the instruction of
the people without unduly prolonging the time of Mass.
n»Cf. Instr. (1958), n. 31.
11 ' S.R.C. 3682 and cf. 3805
in S.R.C. 3705, 3855L
“«C.J.C. 1259, 5 1; Instr. 5 12.
ii» S R C. 3936’.

Chapter XI

DEFECTS IN THE CELEBRATION OF MASS

I. The Defects in General
1. Immediately after the part of the Missal concerning the rite of Mass
{Ritus Servandus in Celebratione Missae) comes the part entitled De
Dejectibus in Celebratione Missarum Occurrentibus, comprising ten chapters.
2. For the celebration of the Sacrament-Sacrifice of the Blessed Eucha­
rist, divine law requires the valid consecration by a duly ordained priest,1
of bread and wine, the eating of the Sacred Species, and the continuity
of the sacrificial action. Ecclesiastical law requires, in addition — for the
lawful celebration of the Sacrifice — that the priest be free of censure, in
the state of grace, fasting, and that he follow a certain rite.
3. For the valid consecration of the bread and wine, each species must
be apt matter for consecration (Chaps. Ill and IV), and the priest must
pronounce over each the words of consecration (the form of the sacrament,
Chap. V), with the intention (Chap. VII) of consecrating, or doing
what Christ did at the Last Supper and the Church intends to do now?
For the lawful consecration, the priest, with certain dispositions of soul
(Chap. VII) and body (Chap. IX), must oiler the bread and wine at the
Offertory, and must complete the Sacrifice by partaking of the consecrated
Species.
4. A “defect” in the celebration of Mass means the lack of what is
requisite for the valid and lawful celebration (or making) of the Sacra­
ment-Sacrifice. An essential defect is an important defect (in matter,
form, or intention) that would cause the celebration of Mass to be invalid.
1 Apart from extreme necessity, the same priest must consecrate and consume both
the Species (cf. IX, § 4, infra).
’Cf. Def. I.

GENERAL RUBRICS OF THE MISSAL

An accidental defect is one which does not affect the validity of the Mass,
but affects the completeness (integrity), right order, or meaning of the
act, or the reverence owed the Sacrament-Sacrifice.
5. While the rubrics — the General Rubrics, and those of the Ritus —
explain how Mass is to be celebrated, how to prevent defects, the direc­
tions of De Dejectibus explain how defects may arise and how they are to
be remedied.3
6. In dealing with defects, in practice, three general rules are helpful:
(a) the celebrant, if he takes ordinary care in the celebration of Mass,
must not be unduly upset over the accidental occurrence of a defect —
such accidents are not always avoidable — nor scrupulous in remedying
it;4 (/>) in doubt as to what course of action to pursue in dealing with
a defect, ordinarily the safer course is to be chosen (necessarily, if the
validity of the Mass be at stake); (c) as little public attention as possible
is to be called to the occurrence of the defect,5 it is to be remedied
briefly and quietly, and without any unnecessary repetitions, as the details
of the remedies, given in the rubrics, and dealt with infra, show.*
*

II. Remedying Defects (in General)
1. The directions given in De Defectibus for remedying defects that may
arise, are based on the following principles:
a) An essential defect must be remedied, an accidental defect need
not always be;7
h) The matter (bread and wine) of the sacrifice should, for lawful­
ness, always be offered before its consecration, if not at the Offertory, with
ritual acts and prayers, at least silently, later;’
c) The matter once offered and blessed must be treated as a blessed
thing, and so, if, afterwards, it is not consecrated, it must be consumed
after his Communion by the celebrant,® or put into the sacrarium;
d) The bringing into being of the Sacrament-Sacrifice must always be
fully accomplished by the valid consecration of the two species (even if
this had to be done by a second priest), and completed by the consuming
of Both, and this even if, by accident, the priest is no longer fasting.10
Even the very Fragments of a Host are to be consumed, though the priest
• Evidently, then, the celebrant of Mass must have a working knowledge of these
directions, especially of those concerning defects that may arise, quite unexpectedly,
at any moment (e g., the defects dealt with in Chap. X, §§ 3, 5, 8, 9, 10, 12, 15).
♦The rubrics on these matters are notable for their moderation and the absence of
scrupulosity.
• Cf., e.g., Def. IV, 6.
» Cf., e.g., Def. Ill, 4.
• CL, e.g., Def. Ill, 4, 6; IV, 4; V, 2; X, 3.
•Cf., e.g.. Def. HI, 5; X, 9.
’ Cf., e.g., Def. V, 2.
« Cf., e.g., Df. Ill, 5, 6; X, 3.

DEFECTS IN THE CELEBRATION OF MASS

125

should not discover Them until after he has taken the ablutions, because
They belong to the Sacrifice.’1*
VII,
2. If an essential defect is discovered before Mass, it must be remedied,
and, if it cannot be, Mass must not be begun. If it is discovered during
Mass but before the Consecration, it must be remedied, and, if it cannot
be, the priest must discontinue the Mass” (explaining the reason to the
people, if it is a public Mass). If an essential defect is discovered after
the Consecration, it must be remedied (in the briefest way possible, as
provided for in the directions of De Defectibus), and Mass continued
where it had been broken off.” If the defect cannot be remedied, in this
case the Mass is continued to the end, omitting the words and signs which
concern the defective species.14
3. If an accidental defect is discovered before Mass, it is to be remedied,
and, if it cannot be, Mass is not to be celebrated, unless ( there is an
obligation to celebrate it, or a grave reason for doing so (e.g., if other­
wise scandal could not be avoided). If such a defect be discovered during
Mass before the Consecration, it is to be remedied, if this can be done
without causing scandal, and if the succession of the parts of the Mass
permits.” If it cannot be remedied, then, if the defect is not grave (e.g.,
the host is a little broken, one candle is burnt out and cannot be replaced),
the Mass is continued; but if the defect be grave (e.g., both candles are
extinguished and cannot be replaced, the celebrant is ill and fears he may
vomit), the Mass is best discontinued, unless there is a grave reason for
not abandoning it. If an accidental defect is discovered after the Consecra­
tion, and cannot be remedied, Mass is to be continued.

III. Arbitrary Changes in the Rite of Mass
1. Despite a custom to the contrary — which is expressly reprobated
in the Code of Canon Law (canon 818) —the celebrant of Mass is “to
observe accurately and devoutly the rubrics” of the Missal, “and take
care not to add other ceremonies or prayers by his own authority.”1·
Arbitrarily to change in any way — by addition, omission, or transposi­
tion— the rite of the Mass is unlawful. So strict is the interpretation of
this law that S.R.C. refused” to allow the celebrant of Mass, for the

•

VII, 2.
"Def. IV, 9.
11 Cf, e.g., HI, 5, 6; IV, 3, 4, 5.
«« Def. IV, 9.
15 Cf. §4, infra.
•c C.J.C. 818; cf. the strong words of Pius V in his bull Quo primum tempore at
the beginning of the Missal.
17 S.R.C. 43971. This decision does not exclude the merely mental utterance of the
ejaculation; and by even the mental recitation of an ejaculatory prayer an indulgence
may be gained (S. Pacn. Ap., December 7, 1933).

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GENERAL RUBRICS OF THE MISSAL

purpose of gaining a rich indulgence, to pronounce, even in a low tone,
the words “My Lord and my God,” while looking on the sacred Host at
the Elevation, and cited canon 818 to justify this refusal.
2. Whether the mutilation of the rite of Mass -would be a grave sin,
or a venial one, or no sin at all (for a sufficient cause) is discussed by
the moral theologians. Their reply is that this will depend on: (a) the
motive for changing — is it because of contempt for the rubrics, culpable
ignorance of them, gross indifference and carelessness, or from mere hu­
man frailty, like inculpable forgetfulness, or inattention, or from “devo­
tion” of a wrong kind? (b) The nature and extent of the change — is it one
that seriously concerns the reverence owed the Blessed Eucharist, does
it occur in an important part of the Mass (important in itself, or be­
cause of some extrinsic reason, such as the mystical meaning of the part),
is the addition, or omission, serious because of its length? It is regarded
as grave to make even a comparatively small change in the Canon of
the Mass, because of its intimate connection with the Sacrifice; and it
is more serious to have omissions in the ordinary parts of the Mass, the
parts that occur in every, or almost every Mass, than in extraordinary
parts which occur sometimes only. Thus the omission of all the Prayers
of Preparation at the foot of the altar, of the Gospel, of several of the
Offertory prayers, would be regarded as a notable omission; to omit the
purification of the paten (unless there were no visible Particles on it) or
chalice, would be a grave want of reverence for the Blessed Sacrament;
to omit the addition of water to the wine in the chalice, or the fraction
of the Sacred Host, or the commingling of the two Sacred Species, would be
a serious omission because of the mystical meaning of these rites. But to
omit the Gloria, or Creed, or prayers of commemoration, or the Last Gospel
would not, ordinarily, be regarded as a grave omission.

Additions to the Rite
3. Arbitrarily to add prayers or ceremonies, with the intention of in­
troducing a new rite, or to a notable extent'" (especially prayers not found
in the Missal), would be a grave violation of liturgical law. To add the
Gloria (on days when it should be omitted), or Collects not allowed by
the rubrics, or ejaculatory prayers would not, ordinarily, be grave. In
general, private (vocal)1’ prayers may not be introduced into the rite of
Mass, except where the rubrics provide for it, e.g., at each Memento,21’
after the reception of the Sacred Host.21
Even a small addition to the Canon might well be gravely unlawful.
»» Purely interior prayer is not forbidden when opportunity for it occurs, and there
is no interference with the rite.
-»R VIII. 3; IX, 2
« R. X. 4.

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127

Remedying Omissions in the Rite
4. The directions of De Defectibus do not, generally speaking, en­
courage the repairing of nonessential omissions (cf., e.g., V, 2). If the
celebrant should omit anything belonging to the validity, or the integrity
(e.g., the Offertory), of the rite of Mass, he must, of course, repair the
omission. If an omission be trivial, it need not be supplied, and may
not be, if it is not noticed at once. If an omission be notable (though
not concerned with the validity or integrity of the Sacrifice) and can
be easily made good22 — because, e.g., it is noticed almost at once — and
without causing scandal, it should be. Thus, if the celebrant omitted, in
error, the Gloria, or a commemoration, or the Creed, he must not interrupt
the Mass to repair the omission; but he may, indeed should, repair it, if
he adverts to it almost immediately.

IV. The Material for the Sacrifice
1. That the Sacrifice of the Mass may be validly celebrated, the two
things employed by our Lord at the institution of the Blessed Eucharist,
wheaten bread and wine of the grape, must be used;23 for wheaten bread
is, in the common usage and the common opinion of men, “bread,” and
the liquor made from the fruit of the vine is “wine,”

The Bread for the Sacrifice
2. In common usage and in the common opinion of men (and this is
the criterion that is of importance in this matter)21 “bread” is a food made
from Hour, moistened, kneaded, and baked.
3. For the validity of the Mass (and so of the Sacrament of the Blessed
Eucharist) the bread which is used must be:
a) Real bread, i.e., made from flour, moistened with natural water
and baked. Hence:
(i) All the glucose must not have been extracted from the flour25
(for this is normally regarded as an essential element in flour);
22 An omission that concerns what is unessential should not be supplied when it is
not discovered almost at once (for to supply it later disturbs the order of the rite),
unless the rubrics expressly order this because of its importance, e.g., the omission
to add water to the wine must be made good if discovered before the Consecration,
Def. IV, 8; Particles of the Sacred Host must be consumed, even if discovered after
the ablutions, VII, 2.
’’C.J.C. 814, 815: Def. II, III.
24 So the theologians and the Instruction of the Congregation of the Sacraments of
March 26, 1929, De Quibusdam Vitandis atque Observandis in Conficiendo Sacrificio
Missae, etc. (cited throughout this section as "Instr."). A translation of this instruction
will be found in Canon Law Digest, I, p. 353 ff.
25 Cf Holy Office, June 23, 1852.

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GENERAL RUBRICS OF THE MISSAL

(ii) If the flour be moistened with other liquids, e.g., milk or wine,
or with a mixture (unless natural water is predominant, i.e.,
forms about at least two thirds of the mixture), it would not be
regarded as bread and would be invalid matter. If rose water
or other similar distilled liquids be used, the matter is at best
doubtful;’®
(iii) The mixture of flour and water must be baked (otherwise it is
not commonly regarded as “bread”) and so, e.g., dough would
be invalid matter.
b) Made of wheat— the variety or kind of wheaten flour that is used
does not matter; if the material is commonly regarded as “wheaten flour”
in the place where it is used, it is valid and lawful matter. Flour made
from other substances, however, e.g., barley, oats, maize, is certainly in­
valid, while flour like that made from rye is doubtful matter. The addition
of other flour to the wheaten flour in such a notable quantity that the
mixture would cease to be commonly regarded as wheaten flour would make
the matter invalid.’7
c) Substantially incorrupt29 — that the bread be valid matter, it does
not matter if it be leavened or unleavened, nor does its quality, size, or
shape matter. If it be truly bread in common estimation, it is valid matter.
4. But that the bread be also lawful19 matter it must be:
a) Wheaten without admixture (mere triticeus').30 Not only must other
substances not be added in such quantity as to make it certain that the
bread is not wheaten (when the matter would be invalid), or doubtful
if it is (when its use would be gravely sinful), but they must not be added
at all. Hence, it is unlawful to add sugar, or salt, or other substances to
the flour, or to add any other liquid (even in small quantity) to the natural
water, which is used to make the dough.
b) Recently made31 — bread that was corrupt would be invalid matter,
bread that was beginning to corrupt (which was, e.g., mouldy) would
be doubtful matter, and its use gravely unlawful,” and so the Church —
to avoid all danger of corruption — orders that the breads for Mass (and
Holy Communion) must be fresh. The general law” does not determine
’· Def. Ill, 2. To use doubtful matter is gravely unlawful, except in the one case
when it is necessary to complete the Sacrifice, and certainly valid matter is not
obtainable.
«» Def. Ill, 1.
»» Def. III. 3, 4.
20 The question of valid matter is primarily a theological one; that of the lawfulness
of the matter is primarily a rubrical question
2U C.J.C. 815, § 1.
«C.J.C. 815, i 1; cf. Instr. II, 4.
•«Cf. Def. Ill, 1, 3.
«The time within which breads may be consecrated, or kept in use, is often deter­
mined by synodal law.

DEFECTS IN THE CELEBRATION OF MASS

129

how old the breads may be before they become unlawful matter, but
theologians and rubricians declare, and synodal law in some places prescribes,
that they must not be more than twenty or twenty-one days old when they
arc consecrated. Then, ordinarily, they should be (in case of particles for
Holy Communion) consumed within a week, so that, in all, they will not
be more than a month old. The time that breads may be kept before there
is danger of corruption will, of course, vary with circumstances — the
climate, the quality of the flour, the nature of the place within which they
arc kept, etc. (see p. 226).
c) Unleavened — while any bread, unleavened3* or leavened, may be
validly consecrated, a priest of the Latin rite, whenever he may celebrate
Mass, may lawfully use only unleavened bread.35 This is a grave obligation,
and only in case of absolutely grave necessity may a priest of the Latin
rite use leavened bread, e.g., to complete the Sacrifice.3·
d) Round and complete (hostia integra) — (i) that the breads (large
or small) should be round in shape — in the Latin Church — is a matter
of custom which has acquired the force of law; (ii) were the large host
notably broken it would be unlawful matter, but if a small part only is
broken off it may be used, especially if this is not noticed until after
it has been offered at the Offertory; (iii) by a custom which has acquired
the force of law a large bread is used for Mass37 and Exposition of the
Blessed Sacrament, and small hosts arc used for the Communion of the
faithful (the size for either is not determined, the usual size for the large
host is from 354 to 316 inches in diameter, for the small breads about
V/t inches in diameter);38 (iv) an image of Christ — preferably Christ on
the cross — may be impressed on the large breads.30
e) Clean — obviously due respect requires that the breads which are
341.c., without the addition of yeast, or other like substances, to cause fermentation
in the dough.
33 Def. Ill, 3; C.J.C. 816.
30 I.e., if a priest, having consecrated the wine, found that the bread over which he
had pronounced the words of consecration was invalid matter, and the only other
bread obtainable was ordinary, i.e., leavened bread. All theologians permit the use of
leavened bread in such a case; some of them (e.g., Cappello, Prummer) allow it also
in the case of the Blessed Eucharist being needed for Viaticum, and unleavened bread
is not obtainable. In case of necessity a priest of the Latin rite (and following his
own rite) might administer Holy Communion, which had been consecrated from
leavened bread (by a priest of an Oriental rite), if a priest of an Oriental rite were
not available (C.J.C. 851, §2).
37 Obviously it is necessary for certain ceremonial acts, e.g., that it may be seen at
the Elevation; that it may be conveniently broken and a part detached. It is lawful
(even for a Mass of devotion) to use a small host for Mass, if a larçc one is not
obtainable. If necessary to avoid scandal, an explanation should be given to those
present.
38 The small Hosts should not be too thin, lest the priest break Them when giving
Holy Communion; nor too small, lest They be dissolved in the mouth, and not swal­
lowed — when the Sacrament would not be received.
39 Cf. S.R.C. 2714 (“servetur consuetudo").

I

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GENERAL RUBRICS OF THE MISSAL

to be consecrated should be clean;40 if a bread were seriously soiled it would
be unlawful matter.
5. Owing to the vital importance of having altar breads made in the
way that the Church has ordered, it is evident that the task may be en­
trusted only to persons who are properly instructed in the regulations
that concern this important work, and who are at the same time absolutely
conscientious and trustworthy.41 As a rule this duty is entrusted to Religious
of both sexes, and this precaution is recommended by the Holy See.42
Remedying a Defect in the Bread
6. If the celebrant of Mass should find, or should have sound reasons
for suspecting, in the course of the rite, that the host which he is using
is unfit matter for consecration — either because it is not wheaten bread
or because it is corrupt (e.g., he finds that it is mouldy) —he must act
as follows:43
a) If he discovers the defect before the Consecration, he puts the
defective host away — outside the corporal — takes a fresh one, offers
it (“at least” mentally,44 if the other had been already offered), without
holding it up, and so with hands joined, and then continues the Mass at
the point at which he had interrupted it (if, however, he had gone beyond
Qui pridie, he recommences from that point). If the defective host had
been offered at the Offertory, it is to be treated with reverence, and, after
Mass, consumed (if it is edible), or done away with in the sacrarium.
ό) If the celebrant discovers the defect after the Consecration, but
before the consumption of the Precious Blood, he lays the defective host
(which must be treated as doubtfully consecrated) aside on the corporal,
takes a fresh host, offers it — without raising it up on the paten — “at
least” mentally, takes it into both hands and consecrates it,43 beginning
at Qui pridie and ending at corpus meum. He then lays It on the corporal
— not genuflecting nor elevating the Host — and continues the Mass, where
he had left off (omitting all the intervening actions and prayers).49 The
40 The breads should be clean in another sense also, i.e., free from loose particles
(cf. R. I.. 1), and the Instruction of the Congregation of the Sacraments (sec p.
127, note 24) recommends (5 III, 3) that small breads should, if necessary, be freed
from all dust by shaking them beforehand in a sieve.
41 An Instruction of the Holy Office to Ordinaries, dated April 30, 1910, and the
Instruction of the Congregation of the Sacraments of 1929, emphasize these points.
4* Instr., § 111, 2(cf. n. 24 supra).
43 Def. Ill, 4, 5. 6.
41 The rubric says “at least," so that ordinarly it would be well to offer it with the
prayer Suscipe; but in certain cases (granted that the defective bread had been already
offered) it may be better to offer it only mentally, e.g., to avoid drawing attention to the
difficuty, or not to interrupt for long the Canon, if it had been begun.
45 It is unlawful, even in extreme necessity, to consecrate the bread alone or the
wine alone — both elements must be validly consecrated in Mass — or even to conse­
crate both, but outside Mass (C.J.C. 817).
4« If the discovery of the defect came after the fraction, he may (but need not)
put a Particle of the new Host — without any ceremony or words — into the chalice.

DEFECTS IN THE CELEBRATION OF MASS

131

defective host must be (if edible) consumed by the celebrant after the
consumption of the Precious Blood. If it is not edible because it is mouldy,
it must be kept in some decent place (e.g., locked up in a cupboard in
the sacristy) in a clean vessel, until it is certainly corrupted, and then it is
thrown into the sacrarium or burnt. The second Host must be, of course,
consumed, with the usual form Corpus Domini, to complete the Sacrifice,
even if the first one (which may be unconsecrated, if it is really invalid
matter) had been eaten, and so the celebrant is no longer fasting.4’
c) If the defect is detected only after the consumption of the Precious
Blood, even though the consecration of the wine had been valid47
48*50
51the
celebrant takes a fresh host, offers it — at least mentally — puts wine and
water19 into the chalice, offers this — at least mentally, and without raising
the chalice from the altar. Then, at once, the celebrant begins the Con­
secration, saying the words from Qui pridie down to in remissionem pecca­
torum, holding the bread and the chalice in turn (as usual), but without
genuflections or any elevation.80 Immediately afterwards the celebrant con­
sumes the Sacred Host and the Precious Blood; and he may repeat the
usual forms Corpus Domini and Sanguis Domini before doing so.

The Disappearance of a Host
7. “If a consecrated Host should disappear by any accident, such as
the wind or because It was taken by some animal, and cannot be found,
another host is to be consecrated, beginning from Qui pridie quam pateretur,
having been previously offered up, as explained above” (Def. Ill, 7).

The Wine

for the

Sacrifice

8. Wine, according to the ordinary opinion of men, is the fermented
juice of the grape, and so an alcoholic5’ liquor. Hence (a) a liquor from
which all the alcohol is artificially removed, or disappears (by contact
with the air), or (b) a synthetic liquor, chemically made, even though
containing all the elements of wine,52 or (c) a liquor produced from im­
mature grapes,53 or (J) from substances other than grapes (e.g., from
apples), is not wine in the proper sense. On the other hand, wine which
47 For the law regarding the completion of the sacrifice takes precedence of the
law of fasting (Def. Ill, 5).
4H The wine is again consecrated "lest the sacrament should remain imperfect and
that the due order [i.e., of the consecration of the bread before the wine] may be
kept" (Def. Ill, 6).
40 Making the sign of the cross over it — except in a requiem Mass — but not reciting
the prayer.
50 The omission of these ceremonies is to avoid unduly drawing public attention to
the defect (Def. Ill, 8).
51 The quantity of alcohol (i.e., pure spirt of wine) in any wine varies from 5 per­
cent to 20 percent of the whole.
52 Instr., 1.
«De/. IV, 1.

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GENERAL RUBRICS OF THE MISSAL

becomes substantially corrupt and is no longer drinkable, or which is
substantially diluted by the addition, in a proportionally large quantity,
of other liquids, ceases to be wine.
Accordingly, the rubrics54 declare that “if wine which is entirely soured,
or entirely corrupt, or a liquor made from bitter or immature grapes, or
one to which water has been added in such a quantity that the wine is
‘corrupt’ [i.e., would no longer, in the common opinion of men, be wine
at all] the Sacrament is not made.” Canon Law55* requires that the wine
be the natural wine from the fruit of the vine and incorrupt.
9. That the wine for the Mass be not only valid matter for the mak­
ing of the Sacrament but also lawful, it must be (a) entirely incorrupt,
and so the use of wine, which is even beginning to turn to vinegar is
unlawful;5· (6) fully fermented, otherwise it is not wine in the full sense
of the term, and it contains elements which arc not fit matter for con­
secration; and (c) pure, i.e., other substances (liquid or solid, e.g., sugar)
must not be added to it in any appreciable quantity.
10. What may or may not be added to wine, and in what quantity, before
it becomes unfit matter for consecration, is a theological question. The
rubric5’ contents itself with saying briefly that “if the wine is beginning59*
to grow sour, or to become corrupt, or is somewhat bitter, or is new
wine5’ ... or had been mixed with rose water or any other distilled liquid,
the sacrament is made, but the minister sins gravely.” However, it will
be useful to notice the following points:
a) The addition of another liquid, e.g., water, to wine in a notable
quantity (e.g., up to the fourth of the whole, or even less, in the case of
a very light wine) makes it at least doubtful matter and its use, therefore,
gravely unlawful;
b) The addition of a small quantity of brandy is allowed, if necessary,
to preserve the wine;·0
c) As the addition of alcohol is sometimes necessary to make the wine
keep, especially if it has to travel, it is allowed,·* if three conditions are
fulfilled, (i) that the alcohol be that extracted from the grape (not, e.g., from
potatoes or sugar), (ii) that the total percentage of spirit in the resulting
mixture will not exceed 12 percent of the whole,·2 (iii) that the spirit be
"Ibid.
«s Canon 815, §2.
’’The decree of unlawfulness depending on the decree of acidity, so that the wine
is farther away from, or nearer to, becoming invalid or, at least, doubtful matter.
»’ Def. IV, 2.
»h If it be very sour it is invalid, or at best doubtful matter.
s® I.e., not fermented; as fermentation begins almost at once after the juice of
the grape is exposed to the air, immature wine is unlawful but not (ordinarily) invalid
matter.
•’Holy Office, May 8, 1887.
·» Holy Office, July 30, 1890.
"’In the case of unusually rich and sweet wines even up to 17 percent or 18 nerrrnt
js permitted. Holy Office, August 5, 1896.
’

DEFECTS IN THE CELEBRATION OF MASS

133

added while the wine is very new, so that from the mixture of wine and spirit
one substance will result by fermentation;
d) Wine made from dried grapes’3 (raisins) is valid and lawful matter,
if, by its colour and taste, it can be recognized as real wine.0*
11. The colour of the wine — red or white or a mixture of both — is not
determined, nor docs its quality,es as wine, make any difference if it is
genuine wine.
12. The Instruction of the Congregation of the Sacraments of 1929 (p.
127, note 24) recalls and repeats the precautions in preference to the wines
for Mass that are recommended by theologians and rubricians — precau­
tions to prevent the corruption of the wine, e.g., by exposure to air; and
precautions against fraud on the part of those who sell so-called altar wine,”
or on the part of those to whose care the wine is confided.” It is evident,
therefore, that altar wine should be bought only from merchants of the
highest integrity,” and confided to the care only of persons who are entirely
reliable.
The Water Added to the Wine in the Rife

13. It is a matter of grave ecclesiastical precept” to add, within the
Mass, to the wine that is to be consecrated, a small quantity of water. This
is not necessary for the validity of the matter of the sacrifice, but is ordered,
as the Council of Trent63
*70 observes, “both because it is believed that Christ
the Lord did this, and because from his side flowed forth water as well as
blood, and by this mixture this mystery is recalled, and, since in the
Apocalypse of blessed John water represents the people, the union of this
faithful people with Christ, the head, is represented [by the mixture].”
14. The water which is to be added must be natural water,71 rose water
or other distilled waters will not do,72 and the quantity must be small. Two
or three drops suffice73 — it is dangerous to add one drop only, lest it adhere
to the side of the chalice and should not mingle with the wine — but a
63 Λ process sometimes necessary in certain missionary' places.
“ Holy Office, April 10. 1889.
01 It is scarcely becoming, however, to use for Mass a quality of wine that would
not be acceptable at table.
ne And who deliberately, or through carelessness, neglect the steps that should be
taken to make certain that the wine is all that it ought to be in accordance with the
law of the Church.
«’ How easy it is, e.g., for a dishonest agent or sacristan to dilute the wine, even
to the extent of making it invalid matter.
·» In practice, the Ordinary often certifies one or more firms as being trustworthy.
09 Cf. Def. IV. 2; C.J.C. 814.
70 Session 22 (Chap. 7).
7‘ Cf. Def. IV, 2.
72 But mineral water, if natural and drinkable is permitted in case of necessity.
(Cf. Holy Office, August 11, 1904).
73 The quantity should be perceptible by the senses.

GENERAL RUBRICS OF THE MISSAL

somewhat larger quantity may be used.74 This water is certainly converted
into the Precious Blood, probably by the way of complete absorption into
the wine.
15. If the celebrant of Mass notices before the consecration of the chalice
that he did not add the water to the wine, he is to add it then and there;74
but if he docs not notice until after the Consecration, he is not then to add
it, for it is not necessary for validity, and nothing should be put into the
Precious Blood.

Remedying the Defects in the Wine16

16. Should the celebrant of the Mass perceive before the consecration
of the chalice — and even after the consecration of the host — that the
chalice does not contain wine, he must put some in at once, with a little
water,77 offer it mentally, and consecrate it as usual, beginning, if he had
already consecrated the bread, from the words Simili modo.
17. If he perceives, or has really good reasons for suspecting, that the
contents of the chalice are unfit matter for consecration (e.g., sour wine)
he empties them into a clean vessel, puts them aside outside the corporal,
wipes the chalice, takes fresh wine and water,78 offers it mentally, and
consecrates. After the ablutions the liquor which had been put aside is
consumed (if it is drinkable), or thrown into the sacrarium after Mass,
for its contents had been offered at the Offertory, and had been blessed by
the sign of the cross.
18. If the celebrant notices that the matter is unfit after having pro­
nounced the words of consecration over the chalice, he empties the contents
into another chalice71* — or into some clean vessel, if a chalice is not avail­
able — and puts it aside within the corporal. He then wipes the chalice,
takes, at the centre of the altar, fresh wine and water/" offers it, at least
mentally, without raising the chalice, consecrates it (beginning at Simili
modo), and, without any genuflections or any elevation, continues Mass
where he had interrupted it. The contents of the second chalice arc to be
consumed after drinking the Precious Blood, or with the first ablution, If,
however, these contents be quite undrinkable, the chalice is put into the
*4 Theologians think that even as much as a quarter — or even a third, in the
case of good wine — of the quantity of wine, would not render the mixture doubtful
matter, unless the wine was very light in quality.
’» Def. IV, 8. He makes the sign of the cross over the water (except in a requiem
Mass) but does not repeat the offering of the chalice.
’· Def. IV, 3-6.
TT Making the sign of the cross over it, except in a requiem Mass, but not repeating
the prayer Deus qui humanae.
” As explained in 5 16.
»» With the Particle of the Sacred Host, if it be after the fraction.
"u As explained in § 16.

A

DEFECTS IN THE CELEBRATION OF MASS

135

tabernacle, kept there until the Sacred Particle is entirely corrupt,” and
then thrown into the sacrarium.
19. If the absence of wine, or a defect in the wine, is not noticed until
after the celebrant has consumed the Sacred Host, or not even until after
he has drunk the contents of the chalice (which are not the Precious Blood
and so break his fast), he takes a fresh host,” and offers it mentally, with­
out raising it. Next, he takes fresh wine and water (at the centre of the altar
and without ceremonial actions, except the sign of the cross over the water),
offers it mentally, and then consecrates both the bread and wine, beginning
at Qui pridie, without genuflections or any Elevation.*·1 He then consumes
the Host, although he has already consumed another Host, and the Precious
Blood, even though he is no longer fasting, for the obligation of compiling
the sacrifice is of greater moment than that of communicating fasting.
20. Should the celebrant not discover that the chalice contains unfit
matter for consecration®4 until he has already taken it into his mouth to
drink, he must not spit out the contents — not only because this would be
unbecoming, but also because they contain the Particle of the Sacred Host —
but drink them, and later take the Precious Blood, even though he is no
longer fasting.
21. Should the celebrant discover the defect only after his return to the
sacristy, he is not to return to the altar. There is nothing to be done; he
has not celebrated the Sacrifice. He cannot celebrate it now, for he is no
longer fasting, and his new action, if he returned to the altar, would no
longer, probably, be morally one with what preceded it.·5 He has, however,
communicated under the species of bread.85
// Valid Matter Is Unobtainable
22. It may happen that a priest at Lhe altar, having discovered some
defect in the bread or wine, is unable to replace immediately the defective
matter (e.g., he finds the wine is corrupt, and there is no other wine at
hand). If he discovers the defect before the first Consecration, he must not
continue the Mass; but if this occurs after the valid consecration of either
the bread or wine, he is to continue Mass, omitting, however, the words
and signs which have reference to the defective species,®7 and making the
<*> If the contents were changed before the fraction, and are quite undrinkable,
they arc thrown into the sacrarium at once after Mass.
The rubric prescribes this that the two species may lie on the table of the altar
at the same time, symbolising the separation of Christ’s Body and Blood.
"The rubrics direct the omission of the unessential ceremonial acts to avoid drawing
attention to the difficulty (cf. Def. Ill. 8), and not to prolong unduly the Mass.
»« If, e g., he had, by accident, put into it water instead of wine at the Offertory.
·» It is essential that the entire Sacrifice should be (morally) one continuous act.
»· Cf. Def. IV. 9.
" Def. IV, 9.

GENERAL RUBRICS OF THE MISSAL
signs of the cross, etc., that should, ordinarily, be made over both Sacred
Species, over only the matter that has been validly consecrated.
23. If, however, by waiting some time (aliquamdiu')*9 the necessary
valid matter can be obtained, the celebrant should wait for it, at the altar,
in order that the sacrifice may not remain incomplete.89

V. Defects in the Form of the Sacrament00
1. The words of consecration, which constitute the “form” of the Sacra­
ment of the Blessed Eucharist, are set forth in the Missal. The words used
for the consecration of the bread are those (with the addition of the word
enim) used by Christ Himself at the Last Supper, as they are found in the
Gospels.91 Those used for the consecration of the wine are not the exact
words of any one account of the Last Supper, but arc a formula which was
derived from the accounts of SS. Matthew, Mark, and Luke, from that of
St. Paul, and from apostolic tradition.
2. Any change in the form, by omission, addition, or interpolation,
which would alter its meaning, would make the consecration invalid. Any
other change, however small, even though it did not make the form invalid,
or even doubtful, is gravely sinful,92 if deliberate. The form remains valid,
if, indelibcrately, it is mispronounced, through ignorance or through a defect
of speech.
3. The words of consecration have to be said not merely as an historical
narrative of words used once by our Lord — as the celebrant recites them,
e.g., in the accounts of the Last Supper, which are read in the Mass in
Holy Week or on the feast of Corpus Christi — but as a present affirmation
by the priest, speaking in the person of Christ, and intending to effect,
something, here and now, by the pronouncing of these words. All this is
secured, in practice, by the fact that the celebrant intends to consecrate
and offer sacrifice.
4. If the celebrant, any time after the Consecration, docs not remember
having pronounced the words, “he need not on that account be worried.”93 If,
however, he is morally certain that he omitted the form, or an essential part
88 Theologians interpret this, generally, as not more than an hour; after that it
is doubtful if the resumed Mass would be, morally, one with what preceded.
"Def. IV, 9.
»» Def. V.
Mt 26:26; Mk 14:22; Lk 22:19; and cf. 1 Cor 1:24.
82 This is the rubric and the general teaching of theologians (cf. Def. V, 1 ).
” Def. V, 2. One way of finding out if he had omitted, e.g., one consecration, is
to ask the server if the Elevation had taken place; if the priest does not want to
inquire directly he might ask the server how many times he had rung at, say, the
Elevation of the chalice, or some such query. Only if the Elevation had not occurred,
need the priest begin to have serious doubts about the omission.

DEFECTS IN THE CELEBRATION OF MASS

137

of it84 — the words of consecration for either species — he is to repeat the
form, unconditionally, and then continue the Mass, where he had inter­
rupted it. If his doubt concerns the form for the bread, he begins the form
the second time at Qui pridie, but, if his doubt occurs almost immediately
after the Consecration, it suffices to say just the words of Consecration
(Hoc est, etc.). If the doubt is about the consecration of the wine, he begins
at Simili modo.
5. If the celebrant has a really well-founded positive doubt, not a merely
negative one, that he had omitted something essential in the form, he is to
repeat the form which had been defective, but with the tacit condition “if
the previous consecration was invalid.”
6. That the words of consecration should, or may even lawfully, be
repeated, the celebrant must have a well-founded positive doubt, and about
something that is essential to each form. He is not to repeat the form, if his
doubts concern only what was not essential for validity.85
7. If, through distraction, the priest should pronounce the words of con­
secration for the wine over the host, he must not only repeat the correct
words over the host, but he must repeat the words of consecration over the
wine, since he did not intend to consecrate it when he pronounced them
over the bread. The mere inversion of the order of the two consecrations,
provided the correct words were pronounced, with the proper intention, over
each species, would not render the consecration invalid; but it would, of
course, if deliberate, be gravely sinful.

VI.

Defects of Intention”

The Conditions of Valid Consecration

1. To consecrate the bread and wine validly, the celebrant must have
at the Consecration at least the virtual intention87 of consecrating — i.e.,
of doing what Christ did and instituted at the Last Supper, or of doing
what the Church intends him to do at this moment — and of consecrating
definite matter, i.e., ordinarily, all the matter which is placed before him9*
to be consecrated.
2. Hence, the matter to be consecrated must be (a) physically present
M . ■ I. ————
For safety’s sake, in practice, theologians say that if the words novi et atemi
testamenti, etc., or qui pro vobis, etc., had been omitted, the consecration of the wine
should be repeated (since some theologians, a minority, hold that even these words of
the form are essential).
Def. V, 2.
™ Def. VII.
07 Ordinarily, he will and should have the actual intention. Cf. Def. VII, 4.
°«Cf. Def. VII, 1.

138

GENERAL RUBRICS OF THE MISSAL

and perceptible by sense (not, necessarily, actually perceived);ee (6) defi­
nitely determined (not, necessarily, explicitly)?00 Only when these condi­
tions are fulfilled can the words hoc and hie of the form of the sacrament
be verified, according to ordinary human estimation of the meaning of
“this.” Hosts placed at a distance, or, say, closed up in a cupboard near
the altar, would not, in common estimation be regarded as “present” in
the intention of the consecrating priest, and so would not be consecrated;
or, should the celebrant intend to consecrate, say, ten out of a number of
hosts before him, but did not determine which ten, none would be consccratedl,“ because the matter to be consecrated was not sufficiently
determined.
3. Whether the hosts in a ciborium to the presence of which the celebrant docs not advert at the time of the Consecration, or in one which is
overlooked and left outside the corporal, are consecrated or not; whether
particles that fall from the host(s), or drops of wine detached from the
wine in the chalice, are consecrated or not, and all similar problems
depend for their solution on the intention of the celebrant. Accordingly,
theologians and rubricians advise that a priest should form a fixed intention
about such questions, e.g., the intention to consecrate all matter that is on
the altar at the time of the Consecration, or all that is within the corporal.
They propose various forms of intention.10* The form that seems to be the
least complicated, and yet the most comprehensive and effective for the
removal of all doubts and anxieties, is this:
a) For the bread “I intend to consecrate a//103 the matter which is
apt'n‘ for consecration, and which is on the corporal at the moment of the
Consecration”;108
b) For the wine “I intend to consecrate all the matter that is apt for
consecration, and which is within the chalice, at the moment of the Con­
secration.” If the celebrant forms such an intention and renews it from
time to time (for at least a virtual intention of consecrating is necessary),
then he knows for certain:
(i) That the hosts in a ciborium, which had been placed by him or
■” And so a blind priest, or the newly ordained priests at the ordination Mass,
who cannot usually sec the matter, can consecrate validly; the hosts in a ciborium
which is on the corporal but, through inadvertence, is not uncovered for the con­
secration, arc certainly consecrated.
100 It suffices to determine the matter implicitly, e.g., by placing it on the corporal
before the Consecration.
«“‘Cf. Def. VII, 1.
«°2 For the rubrics determine the question only vaguely (Def. VII, 1).
103 Hence, no doubt could afterwards arise about the consecration, if the celebrant
found that he had pronounced the words, not over one large host (as he thought),
but over two that were clung together.
104 Particles of bread so small as not to be perceptible, and particles of other sub­
stances, arc not apt matter for consecration.
los This form of intention has been confirmed by the amended form of Def. VII, 1 in
the 1962 Missal.

DEFECTS IN THE CELEBRATION OF MASS

139

another within the corporal, are consecrated, whether he paid
any attention to them at the time of the Consecration, or not,
whether he uncovered the ciborium or not, whether even he
knew that the ciborium was there or not,104 or thought that it
was empty and had been left for purification; on the other hand,
he is equally certain that the hosts in a ciborium which, by in­
advertence, had been left outside the corporal (or hosts hidden
under the corporal) are not consecrated, even though he fully
intended beforehand to consecrate them, even though they arc
needed for the Communion of the people, etc.;
(ii) That all tiny particles of bread (provided they are perceptible
by sense, and so apt for consecration) which may be on the
corporal, or fall on to it during Mass, or that may be at the
bottom of the ciborium (placed within the corporal) are
consecrated;107
(iii) That all detached drops of wine within the chalice are con­
secrated, and that drops that may, by accident, be on the
outside (e.g., near the lip or on the foot), are certainly not
consecrated.
By having, then, a fixed and virtual intention regarding the deter­
mination of the matter to be consecrated at his Mass, a priest prevents all
doubts and anxieties, and forestalls endless discussions as to his real or
“presumed” intention and the rest.
4. If. in error, unconsccrated hosts were mixed with consecrated ones,
the entire lot must be consecrated again conditionally, i.e., with the inten­
tion of consecrating the whole number, with the condition “if they are not
consecrated,” or with the intention of consecrating those particles which
are not, in fact, consecrated.101*
5. Doubtfully consecrated particles may not (sub gravi) be given in
Holy Communion, or treated as consecrated. If few in number they are
consumed before the ablutions in Mass; if they are many, they may be
10C It might have been pul there (unnoticed by him) by the sacristan, or by the
subdeacon or master of ceremonies at a solemn Mass. Normally, the celebrant himself
will have placed the ciborium within the corporal after he had spread it at the beginning
of (low) Mass and by this act expresses his intention of consecrating its contents.
,0T Some writers recommend that the priest should exclude the consecration of
such particles by his positive intention. But it is better to do the opposite, to
consecrate them, otherwise there is a possibility that after the Consecration there will
be on the corporal, or in the ciborium, consecrated particles (from a previous
Mass, or detached from the large Host, or from the small ones after their consecration)
and unconsccrated ones mixed up together. This is not becoming, especially as, at the
purification of the corporal or ciborium, all will have to be treated as consecrated, and
so some unconsccrated particles may even be put into the Precious Blood, after the
purification of the corporal. The same principle applies to the wine in the chalice, it is
not desirable to exclude from consecration detached drops.
,0* This is a sufficient determination of the matter for the purpose of consecration,
even though the priest himself does not know precisely which arc the unconsccrated
particles.

140

GENERAL RUBRICS OF THE MISSAL

reconsecrated (conditionally) at another Mass. But the words of consecra­
tion may never be repeated over them at the same Mass at which they were
first (doubtfully) consecrated.
6. If the celebrant should find that he has on the paten two large
hosts (e.g., clung together) instead of one, if it is before the Consecration
he puts one aside; if after the Consecration, he makes the signs of the
cross with and breaks one Host only, but he cats Both together at the
Communion.109
Conditions for the Lawful Consecration of Hosts

7. In addition to the conditions which are necessary for the valid con­
secration of hosts for the Holy Communion of the faithful (§§ 1-5, supra),
or of a large host for the monstrance, there are certain conditions for the
lawful consecration, i.e.:
a) The consecration must always take place within Mass,110 and at
the moment of the consecration of the host of the Mass;
b) The hosts must be on the altar (on the altar stone, in the case of
a portable altar) and on a blessed corporal;
c) At the moment of the consecration they should be exposed to view,
either on the corporal, or in a blessed uncovered vessel;
d) The hosts should be on the altar from the beginning of the Mass111
(R. II, 3), and be offered with the host of the Mass at the Offertory (R.
VII, 3). They may, for a reasonable cause, be brought later, during the
Offertory or even during the Preface, and then they must be offered men­
tally; but only for a grave cause112 — e.g., because Viaticum has to be given,
or a number of persons1” are awaiting Holy Communion — may they be
consecrated, if they are not brought until after the Canon has been begun.
Under no circumstances may the words of consecration be said over breads,
once they have been pronounced over the host of the Mass.114
The Consumption of Sacred Particles After the Ablutions
8. May the celebrant eat sacred Particles which were not consumed
(through inadvertence, or through not being discovered) before the ablu­
tions, after he has taken these, and so broken his fast?
a) If the Particles are small (parts only of a Host), and belong to the
»«· Def. VII, 2.
110 C.J.C. 817.
111 At a low Mass.
111 Because the Offertory of the Mass is finished, and the act of consecration (which,
in a wide sense, begins with the Canon) has begun, and the (mental) offering of the
breads at this stage is a perversion of the order of the Mass.
113 Some authors say that if there is only one person for Holy Communion, it is
preferable to break off part of the Mass Host to communicate him than to consecrate
breads brought to the altar after the Canon has been begun.

DEFECTS IN THE CELEBRATION OF MASS

141

Mass which he has just celebrated, he not only may, but he is bound to
consume them (they form part of the Sacrifice),1,4 and this, probably, even
if he has left the altar and gone to the sacristy. If, however, he has already
unvested, he is not bound to do so;ne and he may do so, only if the Frag­
ments cannot be kept over for consumption (at another Mass) without
danger of irreverence, if, e.g., there is no tabernacle, or other becoming place,
in which to keep them.
b) If these small Particles do not belong to the Mass which is being
celebrated (e.g., They are in a ciborium whose contents had been pre­
viously consecrated), They may not be consumed by a nonfasting celebrant,
except in case of necessity,”7 if, e.g., the ciborium is needed at once, or
there is no becoming place in which to keep it unpurified.
c) If there is question of an entire Host, It should be put into the
tabernacle with other Hosts; if this cannot be done, It should be consumed.”*

VII. Defects in the State of Soul for Mass*
111916
1. To celebrate Mass lawfully — there is no question here of validity —
the celebrant must be («) immune from all censures, from irregularities, or
any other penalty or canonical impediment which prevents the lawful exer­
cise of Holy Orders; (b) in the state of grace.
2. A priest who is conscious of mortal sin (i.e., of grave sin certainly
committed, and not yet remitted sacramentally), may not (sub gravi) cele­
brate Mass, however contrite he may believe himself to be, without going
to confession. Only if (a) it is necessary12 to celebrate, and (b) there is no
suitable confessor (copia confessarii),121 may such a priest say Mass. In
such a case he is bound to make an act of perfect contrition beforehand,
and afterwards go, at once,122 to confession.123
'"Def. VII. 2.
116 For the sacrifice no longer lasts (even morally).
1,7 Then, theologians say, their eating may be regarded as one, morally with the
celebrant’s Communion in the Mass. For the same reason it is permitted to purify a
ciborium, with a wet purification, and drink the purification immediately after having
taken (by inadvertence) the ablutions of the Mass (cf. pp. 292, 140).
'"Def. VII, 3.
'"Def. VIII.
120 I.e., there must be a grave reason, e.g., to provide Mass on a day of obligation,
to avoid grave danger to his reputation.
121 C J.C. 807 (cf. 856). He has not a copia if (i) a confessor cannot be got without
grave difficulty (grave in the particular circumstances in which he finds himself), or
(ii) a confessor is available, but confession cannot be made to him without a grave
inconvenience which is extrinsic to the sacrament (e.g., the confessor docs not under­
stand the penitent’s language, or confession could not be made to him without doing
grave harm to another).
1,2 Theologians interpret quamprimum of canon 807 as meaning within three days.
Of course, the priest must go sooner (if he can), if he has again to celebrate Mass
the next day.
123 C.J.C. 807.

GENERAL RUBRICS OF THE MISSAL

3. If a priest should, during Mass, remember that he is in mortal sin
(or under censure), he should elicit an act of perfect contrition, with the
intention of going to confession, and making satisfaction (of seeking absolu­
tion, in the case of censure)?2* If he should remember before the Con­
secration, he should interrupt Mass, unless scandal is to be feared?”

Vin. Defects in the Bodily Preparation for Mass’”
1. If a priest has not been without solid food or alcoholic drink for at
least three hours?” or without any nonalcoholic drink for at least one
hour?28 he may not celebrate Mass. Sick priests, even though not confined
to bed and able to say Mass, may before the celebration,of Mass, without
any time limit, take any nonalcoholic drink, and any real medicine (veras
ac proprias medicinas) whether liquid or solid. Priests are, however,
earnestly invited, when they are strong enough, to observe before the cele­
bration of Mass “the venerable and ancient form of the Eucharistic fast.”'-*
2. Apart from these concessions (granted by the Apostolic Constitution,
Christus Dominus, of January 6, 1953, and embodied in the new rubric
of Def. IX) the fast is broken if: (a) something (other than natural water)
which has the nature of food or drink, i.e., is digestible, capable of being
absorbed into the substance of the body, (b) is received from outside into
the mouth, and passed, by swallowing, into the stomach, (c) so as to be
“eaten” or “drunk,” according to the ordinary meaning of the words.
Hence, the fast is not broken (i) by swallowing blood that comes from,
e.g., the gums or tongue; or a piece of skin from the lips; (ii) by swallow­
ing particles of food that may have remained embedded in the teeth, since
they are swallowed “not as food, but as saliva”; (iii) by injections, by
gargling, by smoking, or by taking snuff; (iv) by swallowing a hair, a
pebble, a piece of fingernail, or a thread?80
3. A priest is excused from observing the prescribed fast, and so may
celebrate Mass, even if not fasting, in the following cases:
184 Def. VIII. In practice, it would scarcely ever be possible to interrupt the Mass
in such a case without causing scandal.
ibid.
>»« Def. IX.
117 This applies to midnight Mass also.
»»” Ibid.
»·"' Motu Proprio, "Sacram Communionem. March 19, 1957; A.A.S. 49-177. Docu­
ment translated in full in Canon Law Digest, IV, p. 286 IT.
130 Since water no longer breaks the Eucharistic fast, if a priest is celebrating two
(or three) Masses he may take both ablutions at the first (and second) Mass, but in
water only. Should he through inadvertence take the ablution in wine also in the first
(or second) Mass, he is not forbidden to celebrate the subsequent Mass, if he is bound
to this. But for the three Masses of Christmas Day or November 2 celebrated with­
out a break the rubrics of the Missal arc to be followed (Christus Dominus, IV
Instr. 85 7, 8). Cf. § 4 infra.

DEFECTS IN THE CELEBRATION OF MASS

143

a) To complete the sacrifice (cf. II, §§ 6, 19; VI, § 8; and below IX,
§4);
b) If failure to celebrate would cause a really grave inconvenience?”
(e.g., serious loss of reputation, or grave scandal);
c) In order (probably) to provide the Blessed Eucharist to give
Viaticum;
d) By dispensation of the Holy See.
4. If a priest celebrates more than one Mass with an interval between
he is to take at each Mass the prescribed ablutions of wine and wine and
water. But if the interval is less than three hours, he is to take water only for
both ablutions. If, through inadvertence, in this case he took wine he may still
celebrate Mass subsequently?82

IX. Defects During the Celebration of Mass’”
The Interruption of Mass”4
1. Normally, Mass once begun must be terminated and without inter­
ruption, except insofar as the rubrics provide for this (§9, infra). The Mass
may, however, be interrupted, or even terminated before it is finished, for
a reason more or less grave according to the part where the interruption
occurs, and its length.
2. An essential termination of the Mass takes place if the celebration
be broken off between the consecration of the species, when the sacrifice
does not take place at all, or between the Consecration and Communion
when the sacrifice is not completed. By divine law, and sub gravi,184
*188 the
priest who celebrates Mass must consecrate both species and consume both.
To break off the Mass between the consecration of the species is permissible
only for the very gravest reason (e.g., if the celebrant be threatened with
death, or there is immediate grave danger of the desecration of the Sacred
Host). In such a case the celebrant should try to consecrate the wine and at
once consume both Species. If he cannot do this, he should at once consume
the Host, or take It with him to a place of safety, where — if possible —
he should consecrate the wine, and then consume both Species, thus com­
pleting the sacrifice. If the interruption for a most grave cause should
happen between the Consecration and the Communion, the celebrant should
at once18* consume both the Species, or, if he has not time to do even this,
take them to a place of safety and there consume Them.
331 Consult manuals of moral theology for examples.
133 R.G. XIV. There is a special rubric for the three Masses of Christmas Day and
All Souls' Day (see p. 373).
133 De/. X.
131 Def. X. 2, 3 (cf. the teaching of moral theologians).
Cf. Def. X, 4.
'»· Def. X, 2.

- -Λ

144

GENERAL RUBRICS OF THE MISSAL

3. The termination of Mass (not, however, between the Consecration
and Communion) is ordered by Canon Law in the following cases:
a) If the violation of the church”7 in which Mass is in progress should
occur; if it occurs before the Canon, or after the Communion, the celebrant
stops Mass at once, but if it should occur after the Canon has begun, he is
to continue to the Communion (inclusive) and then stop;”8
b) If an excommunicatus vitandus enters the church and he cannot be
expelled, the Mass is to be broken oil (not between the Consecration and
Communion) if this can be done without grave difficulty;130
c) If the celebrant, before the Consecration, remembers that he is in
grave sin, or under censure, or irregular, or not fasting, he is to break off
Mass, if he can do so without scandal.140
*139
137

Illness or Death of the Celebrant
4. If the celebrant should die, or become unconscious or gravely ill (so
that he cannot continue), before he has completed1*1 the consecration of
the bread, nothing is to be done, as the sacrifice has not been begun. But
if the celebrant should collapse after the consecration of the bread, and
before the Communion, the sacrifice must be carried out and completed, or
simply completed. Hence:
a) If the celebrant himself can do this after some delay — even after
a long interval — and even if he be not then fasting, having taken some­
thing to restore him, he is to do it, even if he had to omit all that is not
strictly essential.
b) If the celebrant cannot complete the Mass, then another priest
must do so, as soon as possible, and the obligation is a grave one. If possible
a priest who is fasting should complete the Mass, beginning where the
celebrant had broken off;142143
but if only a priest who has broken his fast is
available, he is to complete the Mass.141 So grave is the obligation to com­
plete the sacrifice, that even a suspended or excommunicated priest144* is
bound to do so, if no other priest can be got.
c) If there is doubt: (i) about either Consecration, the second priest
137 Sec C.J.C. 1172.
'3tDef. X, 2; C.J.C. 1 173, 5 2 (which determines more explicitly the meaning of
post Canonem of the rubric).
139 C.J.C. 2259, § 2.
140 Def. VIII and cf. VII 5 3 supra.
141 E.g., if he should collapse before he has completed the essential words of Con­
secration (Def. X, 3).
143 Def. X, 3. If, however, the celebrant had not completed the essential words of the
consecration of the wine, the second priest should consecrate it (beginning at Simili
modo)·, or he may take fresh wine in another chalice and consecrate that, and, later,
consume the Host consecrated by the sick priest, the wine consecrated by himself, and
then the wine which the sick priest had offered and blessed.
343 Def. X, 3.
.■
.......
144 Such a priest should be contrite, and have the intention of seeking absolution (cf
Def. VIII).

DEFECTS IN THE CELEBRATION OF MASS

145

should consecrate one or both species (according to the doubt) condi­
tionally, or take a fresh host or fresh wine and consecrate unconditionally,
and later — after his Communion — consume the species about the conse­
cration of which there is a doubt; (ii) about what part of the Mass the
first celebrant broke off, the second priest can find out more or less by the
position of the Host, Missal, etc., and by inquiry from the server and others
who were present. Provided he is satisfied that the Consecration of both
species has been completed, the exact point at which he continues the
Mass is not of primary importance. If the first celebrant had already con­
sumed the Sacred Host, the second priest merely completes the Communion
by drinking the Precious Blood.
5. If the sick priest, though not sufficiently recovered to continue the
Mass, can receive Holy Communion, then he should,141 if possible, receive
cither a small Host from those consecrated at that Mass148 (if some had
been consecrated), or from a part of the Mass Host, the second priest con­
suming the rest of It.
6. If, in the case of the death or grave illness of the celebrant, another
priest cannot be got within an hour or so,147 the obligation of completing
the Mass ceases, as it becomes doubtful if the continuation would be
morally one with the act which the sick priest had begun. It may, however,
be continued by a second priest even several hours after its interruption,
since it is doubtful what length of interruption would prevent the two acts
being morally one.
7. The priest who completes the Mass may not celebrate another that
same day,148 even though he docs not take the ablutions, unless he has the
faculty of binating, and the second Mass is necessary.
8. If a second priest cannot be got, and the celebrant cannot consume
the Sacred Species, These should be put into the tabernacle, even by a lay­
man, to be consumed later by another priest. If there is no tabernacle and
the Sacred Species could not be kept, or carried to another church, without
danger of irreverence, a layman — even not fasting, if one who is fasting
and in the state of grace cannot be found — may consume Them.

The Temporary Interruption of Mass
9. The temporary interruption of Mass is lawful in the cases permitted
by the rubrics, or for a sufficient cause. The rubrics provide for the inter­
ruption of Mass in the following cases:
a) After the first Gospel for the announcements, etc., and sermon;14*
143 Def. X, 3. The rubric directs the second priest to communicate the sick one, if
the latter is able to receive the Blessed Eucharist, using, if necessary, a part of the
Mass Host.
>4« So that he partakes of the sacrifice.
147 So the theologians — the rubric in the case of defective matter, says (Def. IV, 9)
that the priest is to wait aliquamdiu for fresh matter.
>4« S.R.C. 2630.
149 R. VI, 6; C.E. I, xxii: C.J.C. 998, § 2: 1024; 1344, § 1.

146

GENERAL RUBRICS OF THE MISSAL

b) At the Offertory to receive the offerings of the faithful, where this
is customary;’50
c) Before the administration of Holy Communion to receive the vows
(or their renewal) of Religious;151
d) For the conferring of Holy Orders (as prescribed in the Roman
Pontifical);
e) For the nuptial blessing’52 (after Pater noster and before the
Blessing);
/) After the celebrant’s Communion, and before that of the people, to
preach from the altar — with the consent of the Ordinary — one sermon
(fervorino) on the Blessed Eucharist.155
10. Apart from the cases envisaged by the rubrics, a temporary154
interruption is allowed:
a) Before the Offertory, or after the Communion, for a just cause
(e.g., to wait for the arrival of a body of pilgrims, who otherwise could not
be present at Mass on a day of obligation);
ό) After the Offertory — and, for a graver cause still, after the
Canon has begun — for a grave reason (e.g., the temporary illness or
bodily necessity of the celebrant);
c) Between the Consecration and the Communion only for a very
grave reason (e.g., danger from some external cause, a grave need of the
celebrant, the necessity of baptising or absolving a dying person);155
d) For the short pauses needed at a dialogue Mass (p. 594).

The Resumption of Mass

11. If the interruption occurred after the Consecration — be it of short
or long duration — the celebrant is to resume the Mass where he left off.
If the interruption was before the Consecration and fairly short (e.g., less
than an hour) the celebrant may resume where he broke off; but if it was
a long interruption, the celebrant should begin Mass again, and, if he had
left off after the Offertory, it is better to take a fresh host and fresh wine and
water, and consume the ones which had been offered the first time, after
his Communion.
wo S.R.C. 1052, 3535», 3579'.
i** S.R.C. 3836, 3912 (cf. CJ.C. 576, § 1).
w> Rubric of Mass pro Sponso et Sponsa. Cf. S.R.C. 3922e, 4232; C.J.C. 1101, 5 1.
i« S.R.C. 3009*, 3O5910, 3529.
1S* The longer the interruption, the greater must be the reason for it. Should both
the candles on the altar cease to burn, the celebrant should wait some time for fresh
ones to be brought. If none can be obtained, he should continue Mass if he has
reached the Consecration.
las In such a case if the celebrant was obliged to leave the church he should (if
possible) lock the Sacred Species in the tabernacle, if there is any doubt about their
safety (e.g., if there were no adorers present in his absence).

DEFECTS IN THE CELEBRATION OF MASS

147

A Foreign Body in the Chalice”·

12. If an insect or any other foreign body should be found in the wine
before the Consecration, if it is something that is not disgusting or does not
leave any traces, it will, ordinarily, be sufficient to take it out and continue
the Mass; but if it were something that was unpleasant (that might cause
vomiting) or would leave any traces behind it, the chalice should be
emptied, fresh1” wine and water taken,1” and offered, at least mentally,
and the Mass continued. The wine and water which had been put aside
should afterwards — if the celebrant does not wish to drink it at the ablu­
tions — be thrown into the sacrarium, since it had been offered and blessed.
13. If a foreign body should fall into the chalice, or be found there,
after the Consecration, the celebrant is to consume it with the Precious
Blood, if it be something which it is not dangerous or disgusting to take.
If it is, the priest should take it out carefully (with as little as possible of
the Precious Blood adhering to it) and put it in a clean vessel containing
water. After Mass the celebrant should bum the foreign body, and throw
the ashes, and the wine he had used to cleanse the body, into the sacrarium.
14. If, after the Consecration anything poisonous or that which would
provoke vomiting should fall into or be found in the chalice, the con­
secrated wine should be poured into another chalice “filled with water”
(see Def. X, 6) so that the species of wine will be dissolved. Fresh wine
and water arc then put into the chalice and again consecrated.1” After
Mass the contents of the second chalice are poured into the sacrarium.
A Defective Host

15. If anything poisonous”0 should come into contact with the consecratcd Host, a fresh host should be taken, offered, at least mentally.
consecrated (repeating just the actual words of consecration), without cere­
monies, and the Mass continued. The Host which had been first consecrated
is to be put into a chalice containing water until the species corrupt,”1
and then they arc to be thrown into the sacrarium”’ and may be washed
down with water.
Def. X, 5, 6.
15T Not only out of regard for the feelings of the celebrant, but also out of respect
for the Mass.
’»· At the centre and without the prayer, Deus, qui humanae, in order not to attract
attention and to avoid a long interruption of the Mass.
After it had been well washed out, if necessary. The water is to be thrown after­
wards into the sacrarium.
>«<>If a celebrant should consume the Sacred Host, or the Precious Blood, and it is
discovered that the bread or the wine had been poisoned, it is lawful for him to take
an emetic. The vomit should be kept in a clean vessel until the sacred Species (if there
is any trace of Them) corrupt, and then thrown into the Sacrarium (see § 30, infra).
>«> Def. X, 6.
>« Def. X, 7.

148

GENERAL RUBRICS OF THE MISSAL

16. If the host should be found broken at the Offertory, another should
be substituted for it, if it can be done without causing any scandal or
undue delay.”3 If the defect be found after it has been offered, nothing is
to be done, unless the defect be serious, or had been noticed and might
cause scandal; then another host104 should be taken, offered — at least men­
tally— and the Mass continued from where it had been interrupted. If
the defect be discovered after the Consecration, nothing is to be done.
Should the Host be accidentally broken in two,”5 or the part marked off
for the fraction had become detached before the moment of the fraction
arrives, then when this comes another part should be broken, in order to
carry out the ceremony of the breaking.

The Host

in the

Precious Blood

17. If, when drinking the Precious Blood, the Sacred Particle which is
in the chalice should remain there, the celebrant may draw It to the edge
of the chalice with his index finger, so that he may consume It, or he may
take water into the chalice, and swallow the Particle with this.100
18. If, by accident (e.g., because the celebrant’s hands were numb from
cold) a part of the Sacred Host should slip into the Precious Blood, the
celebrant continues Mass and performs the actions with the remaining part
of the Host, if this can be conveniently done. If the entire Host should
fall into the chalice, the celebrant is not to take It out, but is to continue
the Mass, saying all the words as usual, but omitting the actions that would
be done with the Host, and the signs of the cross that should be made over
It. At the Communion he signs himself with the chalice, saying Corpus et
Sanguis Domini nostri, etc., and consumes the Host and the Precious
Blood together.”*

Accidents With

the

Sacred Species

An Accident With the Precious Blood
19. If, in winter, in a very cold climate, the Precious Blood should
freeze in the chalice, hot cloths should be wrapped around this to thaw the
consecrated wine. If this does not succeed, the chalice should be plunged
into hot water (taking care that none gets into it) near the altar,”e or
held close to the fire, if this be feasible, until the contents thaw.
*·· Def. X. 9. If the host were found very defective (e.g., seriously broken or soiled)
it must be changed, if possible.
1,4 And the first host, as it had been offered and blessed, is to be consumed by the
celebrant after his Communion (or thrown into the sacrarium).
l4S In such a case one half of the Host is used to carry out the actions done with
the Host (e.g., the little Elevation).
m Def. X. 8. Rubricians favour the second way, as it is more reverent, and docs not
entail purifying the index finger before it may again touch the thumb.
Def. X, 10.
™*Def. X, 11.

DEFECTS IN THE CELEBRATION OF MASS

149

20. Should a small quantity only of the Precious Bl 1 fall by accident,
it suffices that a little water be poured over It, and that be wiped up after­
wards with a purificator. If a larger amount should be spilled, the corporal,
or altar cloth, or the place where It fell should be washed as well as possible
and the water then thrown into the sacrarium.”’
21. While as much as possible of the Precious Blood should be taken up
immediately after the accident, and the place where It had fallen marked
by a clean cloth (or, e.g., with the inverted Communion plate), the washing
of the place or cloths is, naturally, left until after Mass.
22. If some of the Precious Blood should fall on the beard of the cele­
brant, he should absorb as much as possible of It with his tongue, and
later wash the place where It had fallen, and throw the water into the
sacrarium.
23. While the rubric is silent about the spilling of the first ablution
(which may contain some drops of the Precious Blood) the same rules
should be applied to it,170 to secure due reverence for the Sacred Species.
24. If, after an accident, enough of the Precious Blood remains in the
chalice to enable the celebrant really to drink It at the consumption, he
completes the Mass with that small quantity. If, however, none or not
sufficient to make “a drink” remains, the celebrant must take fresh wine
and water, offer it, at least mentally, and consecrate it,’71 beginning at
Simili modo. He may omit the prayer Deus, qui humanae, etc., and all
ceremonies (genuflections and the Elevation), as explained in IV, § 16sqq.,
supra.

An Accident With the Sacred Host
25. In general, if a Sacred Host should fall on a hard surface, this should
be washed with a little water and dried with a purificator, and the water
thrown into the sacrarium.172
If the celebrant in giving Holy Communion should drop a Host, he at
once picks It up173 reverently (taking care not to tilt the ciborium while
doing so), and if It had fallen in a place that was not dirty, he replaces
It in the ciborium. But if It had fallen on a part of the floor which was
dirty, and had become soiled so that It could no longer be becomingly
given in Holy Communion (or consumed by the celebrant himself before
he takes the ablutions), he must return to the altar, put this Host aside
in the tabernacle for the moment. After Mass he should place It in a chalice
^Dcf. X, 12.
110 If a small portion only is spilled on, e.g., the altar cloth or corporal, It will
quickly evaporate and no washing will be necessary.
,Tl In order that he may complete the sacrifice by communicating under both species
(Def. X. 13).
1,2 De/. X, 15.
,n Having noted as accurately as possible the spot where It lay.

150

GENERAL RUBRICS OF THE MISSAL

or ciborium in water and leave It in the tabernacle until the species have
dissolved.174 The water is then thrown into the sacrarium.
26. If a Sacred Particle should fall onto one of the communicants, if
it be a man the celebrant picks up the Host and gives It to him (or to the
next person) in Holy Communion, or replaces It in the ciborium. If it be
a woman she picks up the Particle and she consumes It. It is no longer
necessary to wash the person’s garment.175
27. If a Sacred Particle touches the dress of a communicant, the theo­
logians say that he is not bound (because of the difficulty, popular won­
der, etc.) to have the place ritually washed;17*1 but if It should touch his
hand, they think he (or she) should wash that afterwards in the sacristy,
and the water is put into the sacrarium.
28. If a Host should fall — when the priest is giving Holy Communion
at the grille — within the enclosure of cloistered nuns, It may be picked
up by one of them (with the aid of a paten or even with her fingers) and
consumed or returned to the priest;177 or, in such a case, the priest may
enter the enclosure (as he is allowed to do so to minister to the sick),
because of the reverence due to the Blessed Eucharist.178
29. If a Host should be found (e.g., on the altar, or on the floor) and it
is not known whether it is consecrated or not, the priest takes it reverently —
but without a stole or lights — and puts it in a clean vessel, e.g., an empty
ciborium, in a becoming place. It is to be consumed, as soon as feasible,
by a priest who is celebrating Mass, after his Communion and before the
ablutions. It is not to be given in Holy Communion to anyone, since its
consecration is doubtful.

Vomiting the Sacred Species
30. Should anyone vomit the Blessed Eucharist, the matter is to be
gathered up and put in some becoming place. So the new Rubric of De
Defectibus, X, 14.
,7‘This may be done after Mass; for the moment the Host may be left on the cor­
poral of the tabernacle. It is permissible to keep the Host in water to hasten the process
of corruption.
115 This view is confirmed by the new rubric Def. X, 15.
,le The simpler wording of the new rubric. Def. X, 15 (§25 supra) confirms this view.
Afterwards the spot is to be washed by a nun and the water thrown into the
sacrarium.
ιτ· So, e.g., De Hcrdt, Gattercr, Zualdi, De Amicis.

-, -‘θ’*.

A-

Chapter XII

THE MATERIAL REQUISITES FOR THE

CELEBRATION OF MASS’

I. The Altar and Its Furnishings
The Altar in General
1. While it is, in exceptional circumstances, permitted to celebrate
Mass outside a sacred edifice/ it is never allowed to celebrate the Sacri­
fice except on an altar? For the Latin Church, the rubrics (Rubricae Missalis, n. 525) require that Mass be offered on an altar which is (a) of
stone, and (b) consecrated.
2. An altar for Mass, in the strict sense of the term, is the place on
which the host and chalice are laid during the offering of the Sacrifice. It
may be a large table of natural, hard stone, with its stone supports, con­
secrated as one whole (i.e., a “fixed" or “immovable" altar), or a smaller
slab of such stone, consecrated without supports, and placed for the cele­
bration of Mass on some structure (i.e., a “portable” altar)? In either case
it must have been consecrated by a bishop, or by a blessed abbot who has
the faculty from the Holy See? In the course of the rite of consecration he
1 The requisites arc dealt with here from the point of view only of the actual cele­
bration of Mass — what liturgical law and practical convenience require for that. Such
matters as the requirements of the Roman Pontifical for the consecration of an altar,
the desecration of an altar, and the like are not treated. The present writer has dealt
with these in his book Church Building and Furnishing—The Church's Way (sec
Bibliography, p. 615).
2 See p. 33 if.
’C.J.C. 822.
4 C.J.C. 1197.
’Cf., C.J.C. 1 199. 1155. 323.

151

152

GENERAL RUBRICS OF THE MISSAL

anoints it, and places in it the relics of saints," and in the ease of a “fixed”
altar, joins it permanently, by an anointing, to its supports.
3. That Mass may be celebrated in a becoming manner, obviously an
altar of a certain size is demanded. The dimensions of a “fixed” altar will
vary according to circumstances, e.g., an altar at which solemn Mass is
celebrated needs to be larger, to have not only a large table, but to stand
on a higher level, and have more spacious surroundings. The rubrics
determine a minimum size for the “portable” altar — it must be large
enough to contain the host and the greater part of the base of the chalice.7
Obviously, this is the absolute minimum. For convenience it should be
much larger; necessarily so, if there is sometimes a ciborium of small hosts,
or a Benediction host, to be consecrated.
4. The altar is a most sacred object in virtue of its consecration, and
because it represents Christ Himself.8 Hence it is marked with the five
crosses, which symbolize the Five Wounds, is richly clothed (the frontal
and linen cloths) and ornamented, and, in the course of the celebration of
Mass, is kissed and incensed as marks of respect.

The Ornamentation of

an

Altar

5. In accordance with its sacred character the altar on which Mass is
celebrated should be surmounted by a canopy, and clothed with a frontal
and altar cloths. It may, on occasion, be adorned also with reliquaries
and flowers.
The Altar Canopy
6. A canopy above a scat is a traditional symbol of the dignity of the
person who occupies it,® hence liturgical tradition and the rubrics’0 require
that a canopy — either in the form of a civory (ciborium'), or of a balda­
chin or tester — should surmount an altar on which Mass is celebrated. It
ought to be placed over every such altar,” but at least over the high altar.12
The canopy is not merely an ornament or a protection; it is a traditional
mark of honour, and so is eminently due to Christ, whether in the Blessed
Eucharist or as represented by the altar itself and by the priest standing
at it. It should cover the entire altar, and also the footpace,13 at least that
part of it nearest the altar, where the celebrant ministers.
'■ At least, for validity, a relic of the body of one martyr (S.R.C. 41801).
T R.M., n. 525.
* Cf. the words of the bishop to a subdeacon at his ordination (Roman Pontifical),
and Lesson 4 of Matins of the Dedication of the Latcran Basilica (November 9).
’ Hence the canopy of the throne of a king or bishop. C.E. I, xiii, 3 directs a canopy
to be placed over the bishop’s throne in his cathedral, provided there is a similar, or
more splendid one, over the altar.
10 C.E. I, xii, 13; xiv, 1; cf. xiii, 3.
“S.R.C. 1966, 2912, (and cf. 3525*).
” And over that of the Blessed Sacrament, if the two altars arc distinct from each
other.
11 C.E. 1, xii, 13.

MATERIAL REQUISITES FOR MASS

153

The Altar Frontal
The altar frontal (pallium, antependium) and the altar cloths are “the
clothing” of the altar, itself representing Christ, and the frontal is its true
liturgical decoration. Liturgical tradition and the rubrics** demand the use
of the frontal. This may be made of any precious material or fabric, and,
nowadays, is generally made of the same materials that are used for vest­
ments (silk, velvet, etc.). It should cover the entire front of the altar
(hanging from the table or mounted on a frame), and the back also, if this
be visible, as in the case of altars at which the celebrant faces the congrega­
tion. Ordinarily, and as far as this is possible,,s the frontal will be of the
colour of the feast or Office of the day. For a solemn votive Mass, the
colour of the Mass is the more correct; and for a solemn requiem Mass, if
the Blessed Sacrament be reserved at the altar, a violet frontal should be
used.1® Should the Blessed Sacrament be exposed, the colour of the frontal
at the altar of Exposition will be white, even if the colour of the Mass be
not white.17
Altar Cloths
For the celebration of Mass the altar is to be covered with three clean
cloths of linen or hemp.18 At least the top cloth should cover the entire
surface of the table of the altar, and also the two sides, and so it should
hang down to the ground, but not on it, at each side.” The other two cloths
should cover the entire surface of the table of a fixed altar, and, at least, the
entire altar stone in the case of a “portable” altar. Since the face of the
altar should be clothed with the frontal, the upper altar cloth need not hang
down in front, and it is better that it should not. If it does, however, the
addition of such an ornament as lace is tolerated,” but is not desirable.
The altar cloths are to be blessed21 before use by the bishop or another
having the power to bless them.22 This faculty is given by law, not only to
local Ordinaries for the territory of their jurisdiction, but also to parish
priests for the churches and oratories in their parish, to rectors of churches
for their churches, to Religious superiors (who may delegate the faculty to
a priest of their Order) for their churches and oratories, and for the
churches of nuns subject to them.” Other priests must obtain the faculty
14 C.E. I, xii, 11. R.M., n. 525 no longer mentions a frontal, but it is a traditional
and very appropriate ornamentation of an altar.
15 Quoad fieri potest, says the former rubric of the Missal (R.G. XX), not in refer­
ence to the use of the frontal, but regarding the use of the correct colour. It may not
be possible in poor churches to have a frontal of each liturgical colour.
S.R.C. 3201 ‘o, 3562 (and cf. Index Generalis, p. 357).
17 S.R.C. 1615’, 2673.
16 S.R.C. 2600, 3868.
18 R.M., n. 526; C.E. I, xii, 11; S.R.C. 4029».
50 S.R.C. 3191s.
51 The form of blessing is given in the Missal and also in R.R. (IX, ix, 4).
«R.M., n. 526.
•’C.J.C. 1304.

154

GENERAL RUBRICS OF THE MISSAL

to bless the cloths from the
within his territory.24
When the altar is not in
be covered with a dustproof
is the most correct. As it is
simple and inconspicuous.

Ordinary of the place, and can exercise it only
use, to keep the cloths clean the table should
cover. It may be of any colour although green
not a liturgical ornament, it ought to be quite

Reliquaries
The occasional decoration of an altar consists of reliquaries or images of
the saints and flowers. The rubrics of the Missal do not speak directly of
reliquaries, but refer indirectly to them when giving directions about their
incensation.2’
The Caeremoniale Episcoporum does, however, mention reliquaries to
ornament the high altar, on greater feast days.28 These reliquaries are to
contain duly sealed in them relics of canonized27 saints, and they are placed
on the altar between the candlesticks. They arc incensed when the altar is
incensed at solemn Mass. If the relics be exposed outside the time of the
Divine Offices, at least two lights should bum before them.28 Relics may
not be exposed whenever the Blessed Sacrament is exposed, nor may they
take the place of the cross on the altar, nor be put on or above the taber­
nacle, nor before its door.2*
Flowers
The rubrics of the Missal are completely silent about the use of flowers
on an altar.20 The Caeremoniale Episcoporum docs, however, speak of them
as an ornamentation for the altar, and its civory, on great feasts,” and
Memoriale Rituum indicates that, if customary, flowers may be used to
adorn the altar on the feast of the Purification, and they are prescribed
for the Easter Eve Mass.32 The rubrics and good taste demand that, if
flowers be used on altars at all, they should be used — especially on the
high altar — with the greatest restraint. Flowers arc not a permanent decora­
tion of the altar; it is intended that they be used, in great moderation,
occasionally, to mark a special degree of festivity. They arc, or should be,
an ornament, and are entirely subsidiary, and they must never be used in
»« Ibid.
«R. IV. 5.
»« C.E., xii, 12.
27 CJ.C. 1283, 1287. The reliquaries sometimes take the form of busts or small
statues of saints.
« S.R.C. 302913 (cf. 3204).
«S.R.C. 2365b 2613e, 2779. 2906, 2740b
50 Indeed, R.M., n. 529, where the preparation of the altar for low Mass is set forth,
says: “nothing whatever is to be placed on the altar, which docs not pertain to the
sacrifice of the Mass, or to the ornamentation of the altar itself “ And flowers arc not
mentioned.
C.E. I, xii, 12, 14.
31 O.H.S., n. 29; Ritus Simplex, n. 67.

MATERIAL REQUISITES FOR MASS

155

such a way as to destroy the proportions of the altar, or overshadow the
liturgical furnishings (the crucifix and candlesticks), or impede the actions
of the sacred ministers during a function. The altar is a stone of sacrifice —
a place of awe and dignity — and must not be made a mere stand for
Hower vases.
If flowers be used, they should be placed between the candlesticks;1’
if the altar has a gradinc, the vases should be arranged on this, and not on
the table. Needless to say, flowers should not stand on the tabernacle, nor
before it, nor before the crucifix.33
3435
*
Flowers should be excluded from the altar on penitential days and for
requiem functions.

The Furnishing of an Altar
The Altar Cross
On every altar on which Mass is celebrated there must be a cross,”
having an image of the Crucified,” turned towards the celebrating priest.
This crucifix is not merely an ornament, it is placed on the altar because of
the relation between the sacrifice of the cross and that of the Mass, and it
is an object of veneration.ST It is, and should appear to be, the most
important object on any altar. It must be clearly visible not only to the
celebrant, but also to the congregation.3839Ordinarily, this cross is made of
the same material as the candlesticks,” its base being the same height as
the two candlesticks on each side of it, and the cross itself (i.e., the figure
of the Crucified) overtopping them.40 It is to be placed super altare,*1 and
this means that, normally, it is to stand on the table of the altar, or on a
gradine (if there be one), between the candlesticks and on the same plane,
and behind the tabernacle, if this is on the altar. It may be hung above the
altar, between the candlesticks. Should there be a fixed42 throne for Exposi­
tion over the altar, the cross may not be placed on it.43 If the altar piece or
reredos has as its chief figure that of Christ on the cross, an altar cross
may be dispensed with,44 but it is often desirable even in such a case.
33 Cf. C.E. 1, xii, 12. Hence two or four vases are quite enough.
’«Cf. S.R.C. 2067>°, 2613«, 27401.
35 R.M , n 527, Crux satis magna.
,e R.M., n. 527; C.E. I, xii. 11 (cf. R. II. 2).
3T Hcncc the frequent directions of Ritus that the celebrant is to bow to the cross
(eg., R. II, 2, 4), or raise his eyes to it as representing God (S.R.C. 29603). The altar
cross is honoured by a reverence (bow or genuflection) and by incensing; and the cross,
in procession, is accompanied by lights.
3g S.R.C. 26217. and Benedict XIV, Constitution Accepimus (1746).
39 C.E. I, xii. 11.
«θ Ibid.
R.M., n. 527; cf. C.E. I. xii. 11.
42 This is incorrect, a movable throne should be used (cf. S.R.C. 42684).
43 S.R.C. 3576’, 41362.
44 S.R.C. 12702.

s

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GENERAL RUBRICS OF THE MISSAL

There is no obligation to bless the altar cross," but it is, obviously,
becoming to do so. Any priest may bless it privately," with the form
Benedictio Imaginis*1
The Altar Candlesticks and Candles

It is forbidden to celebrate Mass without lights on the altar. The rubrics
of the Missal (R.M., n. 527) prescribe candlesticks" placed at each side
of the altar cross; while the Caeremoniale Episcoporum (I, xii, 11) says
that there are to be six candlesticks. Here the rubric has solemn Mass in
view. Accordingly, at an altar at which low Mass only is celebrated two
candlesticks suffice; but at an altar where solemn Mass and other functions
are celebrated there should be six. The candlesticks are to stand “on the
altar”; this means on the table," but, by custom, it is permitted to interpret
the rubric as allowing them on a gradine,50 if there be one. In form the
candlesticks for Mass must be single ones,81 with the traditional32 structure
of a base, a stem with its node, and the candleholder.83 In design and orna­
mentation they should be in keeping with those of the altar and church.
Their size will depend on the proportions of the altar and of its cross, but
the candlesticks must not exceed the base of the cross in height.84
The Ceremonial directs that the candlesticks increase in height, rising
in échelon from the two sides towards the centre, making the cross the
focal point, but this prescription is not now considered obligatory,88 and
the candlesticks may all be of the same size. They may be made of any
becoming material; the Ceremonial suggests silver,88 if possible, or brass,
or copper gilt, and it supposes that more beautiful, higher, and more striking
candlesticks arc used on great days than on nonfestal occasions. If extra
lights are desired for ornament on greater days, they should not be placed
on the altar, but may be placed around it in the sanctuary. If candlesticks
other than those for Mass arc put on the altar37 for other functions, such
as Benediction, they should be removed immediately after the ceremony ends.
The rubrics of the Missal used to prescribe that another candlestick
43 S.R.C. 2143.
40 For a "solemn" blessing (carried out publicly with some pomp) permission must
be obtained from the Ordinary (cf. S.R.C. 21432); cf. R.R. IX, ix, 13, 14.
47 R.R. IX, ix, 15.
49 The new rubrics do not say how many. Usually there arc six on the high altar.
43 C.E. I, xii, 11.
30 S.R.C. 3759».
31 Not brackets attached to the wall, nor branch candlesticks (S.R.C. 3137*·4).
32 Cf. C.J.C. 1296, 5 3.
33 It is important that this should be set in a pan of sufficient size to prevent candle
grease from falling on the altar table.
34 Cf. C.E. I, xii. 11.
39 Cf. S.R.C. 3O357.
3« For great feast days. It is excluded on Good Friday (C.E. II, xxv, 2).
37 It is preferable to avoid putting them on the table of the altar, or at least on
the front part of it, that is used for Mass.

MATERIAL REQUISITES FOR MASS

157

be placed on the Epistle side of the altar — it is generally a bracket
candlestick, fixed to the wall — with a candle, which is to be lighted at
low Mass, from before the Consecration until after the consumption of the
Precious Blood.5* Where the use of this candle is customary, the practice
should be continued.59
The Candles for Mass
At least two of the candles that bum on the altar during the celebration
of Mass must be of pure beeswax00 at least in maxima parte.03 The Ordi­
nary is to determine what exact proportion of pure wax is to constitute
this maxima pars.*2 Apart from induit, candles of stearine, paraffin, and
tallow may not be used on, or within the ambit of, the altar for cultual
purposes or for ornamentation, even if they are in addition to the two
pure wax candles.03 Dummies (i.e., imitation candles of painted metal
containing a small candle) are “tolerated,”04 but are unbecoming and very
undesirable. Ordinarily, the altar candles are to be “white,” i.e., of bleached
wax; but “yellow” candles of unbleached wax are used for requiem functions
and on Good Friday.05 Neither gas nor electric light is allowed on the
altar, or on its gradines, for cultual purposes or for ornamentation, to
replace or in addition to the wax candles.00 If, in an exceptional case, a
light be necessary on the altar to read the Missal, a portable electric lamp,
or a candle, not necessarily of wax, may be used.07
There is no obligation to bless altar candles, but it is becoming to do
so. They may be blessed, with the candles for the ceremony, on Candlemas
Day; or at other times, but using the form of blessing provided in the
Roman Ritual (IX, viii, 1).
The Number of Candles
Apart from the “Elevation candle,” at the low Mass of a celebrant
of less rank than a bishop,00 two candles are to be lighted. A low Mass
is not, in this connection, considered “private,” and more than two candles
may be lighted for it, if it is (o) a conventual Mass09 or (b) a “parochial*81
88
85

♦

58 Or after the distribution of Holy Communion, if this takes place (R. VIII, 6).
50 R M., n. 527.
«° De Defectibus, X, 1.
81 S.R.C. 4147.
83 For the interpretation of decree 4147 in the U.S.A. sec Collins. The Church Edifice
(1953). p. 123. The bishops of Ireland (in 1905) fixed it at 65 percent; those of
England and Wales (in 1906) at 65 percent also, but, at solemn Mass not for two of
the candles only, but for all six. Ordinaries may, if really necessary, reduce the per­
centage of wax (S.R.C., December 13, 1957).
«S.R.C. 2865, 3063, 3173, 3376’, 4257».
«S.R C. 3448”.
85 C.E. II, xi, 1; xxv, 2.
88 SRC. 4086, 4097, 4322 (cf. 4206).
8T The candlestick for such a candle must not resemble that used for prelates (cf.
S.R.C, 2578’).
88 Cf. S.R.C. 441, 567, 1051, 1131”, 29 84.
89 S.R.C. 3697’.

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GENERAL RUBRICS OF THE MISSAL

or similar Mass” (e.g., that of a religious community) on “more solemn
days”;’0 or (c) a Mass which, on an occasion of very special solemnity,
replaces a solemn or sung Mass.” For the Mass of a-bishop said privately,
four candles are lighted on solemn feasts; on other days two suffice.’2*
For solemn Mass six candles are lighted, normally,” but on lesser
days four, or even two (on feasts of simple rite or lesser ferias), suffice.”
For sung Mass four candles is the normal number; six may be used on
greater days or on special occasions.” In two cases seven candles are
used when the bishop of the diocese is celebrant there:” (a) at a solemn
nonrequiem Mass, (b) at even a low Mass of the Ordinary if it be the
Mass of a public ordination held in a church.”
The Altar Cards and Missal Stand
After the objects that are on the altar for Mass as ornaments, e.g., the
frontal, or for cultual purposes, e.g., the lights, the rubric^ of the Missal
(R.M., n. 527) mention, briefly, two things that are purely utilitarian: the
altar cards or charts and the Missal stand.
As the charts are on the altar merely for convenience they should be
as simple, small,” and inconspicuous as is consistent with their purpose.
This purpose is to put before the eyes of the celebrant, so arranged as
to be easily found, so printed as to be read without difficulty,’0 certain
texts from the Ordinary of the Mass. The rubric spoke of only one chart,
but the practice nowadays is to use three. To keep the charts intact and
clean they should be framed60 and the frame glazed, or they might be
covered in mica. In a church where Mass is often sung, the centre chart
should contain the music of the intonation of the chief Glorias and of
the Creed. Outside the time of Mass the charts should be removed from
the altar.
The Missal Stand
The rubrics'1 suppose a cushion to be used to support the Missal and
to be of the colour of the vestments. Nowadays it is almost always re­
placed by a Missal stand, made in wood or metal. As such a stand is
purely utilitarian it should be of the simplest kind. The best form seems
70 S.R.C. 3059® (cf. 3065).
74 Cf. C.E. I, xii, 24.
11 Ibid.
74 Cf. S.R.C. 3377’, 14702, 30297.
72 C.E. I, xxix, 4.
74 C.E. I, xii, 12.
7’ Cf. R. IV, 4; C.E. I, xii, 11.
77 S.R.C. 2682“.
7“ If the centre chart is unduly large, it covers up the front of the tabernacle, which
is not becoming; if it is unduly heavy, it is handled with difficulty when the priest
wants to open the tabernacle.
7® Hence, large, clear type, and little or no ornamentation, is desirable.
•° A narrow, simple moulding is best.
»t C.E I, xii, 15; RM., n 527. They also mention a book stand.

MATERIAL REQUISITES FOR MASS

159

to be a stand supported in the centre by one pillar and ending in a round
base. Such a stand takes up the minimum of space, and does not prevent
the celebrant placing his hands just outside the corporal, when he genu­
flects at the centre. Neither has it legs” which prevent its being drawn
sufficiently near to read with ease. But a stand of this form must be
stoutly made, and well balanced, to prevent the heavy Missal upsetting it,
when it is opened at different parts; but it ought not to be unnecessarily
weighty.” As the celebrant should hold himself quite erect when reading
from the Missal, its stand should be sufficiently tall,·· so that the priest
will not have to bend down in order to read comfortably. There is a
laudable custom in some places of covering the stand with a veil of the
material and colour of the vestments,·4 but it should be uncovered for a
requiem Mass.

Π. On the Credence
For Mass the rubrics direct that in a niche, or on a small table,·· a
little bell and cruets of wine and water be prepared. In addition, if Holy
Communion is to be administered, a Communion plate is needed and, for
solemn Mass, incense.

The Cruets
These are best made of clear crystal or (white) glass.47 Then there
will be no danger of mixing up the wine and water, and the cruets can be
kept absolutely spotless. The cruets should have loose stoppers to exclude
dust and insects, but during Mass it suffices to cover them with a finger
towel. They are placed on a little tray of glass or metal. There should
be also a glass bowl to receive the water used in washing the celebrant’s
fingers, and a small towel8· to dry them. The use of a little spoon to
convey a small quantity of water into the chalice at the Offertory is not
prescribed by the rubrics, but the practice is not forbidden.·® If a spoon is
used, it ought to be wide and shallow, so that it can be cleaned easily.
•2 When the stand has legs the left front one has a tendency to fall off the table,
the right front one to intrude itself on to the corporal.
Often it has to be carried by a diminutive server.
»« Another advantage of a high stand is that the ribbons of the Missal marker do
not fall on to the corporal.
•5 This usage recalls the cushion mentioned in the rubrics, and the covering of the
ambon and the liturgical books in silk of the colour of the Office, which the Ceremonial
prescribes (C.E. I, xii. 15) for great feasts and is the usage of Rome.
»« Covered with a linen cloth (R. II, 5; C.E. I, xii, 19).
•’The custom of using cruets of gold or silver is tolerated (S.R.C. 3149).
»» There are no regulations about it. It is usually of linen, and should be fre­
quently changed.
•’S.R.C. 30644.

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GENERAL RUBRICS OF THE MISSAL

The Bell
The ’rubrics prescribe a small bell (parva campanula)*0 for use at Mass.
The correct kind is a simple hand bell, in silver or bronze, with one
tongue. It ought to have a good tone, and, for large churches, a robust
one. Chiming bells (carillon) are not forbidden, but are less correct. Indian
gongs arc prohibited.91

The Communion Plate
In addition to the linen Communion cloth, a plate — of metal, gilt,
and entirely smooth on its inner surface, so that it may be purified easily
of fragments of the Sacred Hosts — is to be held under the chin of each
communicant.02 This plate, which may be held by the communicant or
by a server, is not used if, as in solemn Mass, a deacon or other sacred
minister, holds a paten for the purpose of preventing the fall of Sacred
Particles. No direction has been given for the blessing of the Communion
plate, nor has any form of blessing been issued. When not in use the
plate should be kept on the credence,93 face downwards to avoid dust;
and, outside the time of Mass or Holy Communion, it should be kept in
a case, or in a (chamois) bag, to ensure that it will be scrupulously clean.

Incense
Incense or frankincense is an aromatic gum resin, in the form of grains
or powder, which, while burning, gives off a fragrant smoke.04 The
Ceremonial of Bishops03 orders that for the Mass and other liturgical
uses, the incense should be pure. It permits the addition of other aro­
matic substances, but only in much less quantity than the incense itself.93
When using incense at Mass, it should be laid on well-lit charcoal, and
such a quantity put on that the smoke will last until the inccnsation has
finished.0’ Hence, for the Gospel, when the celebrant has to be incensed
at its conclusion, or for the inccnsation of the choir, more is needed than
for the incensation of the altar alone.

III. The Sacred Vessels for Mass
In the making of the requisites for the offering of the Sacrifice, Canon
00 R.M., n. 528.
S.R.C. 40003.
03 Instruction of the Congregation of the Sacraments (March 26, 1929).
03 R M., n. 529 directs that nothing whatever be placed on the altar which does
not belong to the Sacrifice of the Mass or the ornamentation of the altar itself.
The term “incense" is used for the substance and also for the smoke from it.
05 C.E. I, xii, 19; xxiii, 3.
00 Much of the so-called “incense" on sale nowadays is not a vegetable gum at all,
but a chemical product.
” It is meaningless, and even absurd, to see the act of inccnsation being performed
with a censer that is not smoking. The smoke of blessed incense is a sacramental.

MATERIAL REQUISITES FOR MASS

161

Law prescribes'"’ that the prescriptions of the rubrics be obeyed, that
account be taken of ecclesiastical tradition, and, as far as possible, that
the laws of sacred art be observed. The sacred vessels which are used
for the Mass arc the chalice, the paten, and the ciborium. About the
matter and form of these, rubrical prescriptions are few, but there is a
definite liturgical tradition; and the use to which these sacred vessels are
to be put settles much, at least in a negative way, about their form. One
of the first “laws of sacred art” is that an object be as perfectly adapted
to its purpose as is possible.

The Chalice
The rubrics00 require that the chalice be made of gold or silver, or at
least that its cup100 — which alone is consecrated — be of silver, gilt within.
Tin is allowed,101 but copper or glass is not. For its form the rubrics re­
quire — and so does the ecclesiastical tradition — that the sacrificial chalice
consist of three parts: a cup, a stem with a knob or node in the centre
of it, and a base.102 These parts must be so fashioned and united that
the chalice may, as fully as possible, fulfil its object, i.e., to hold in
absolute safety the Precious Blood, and be conveniently usable for the
ceremonies of the Mass. In general, the chalice must be well balanced,
so that there is no danger of its turning over when on the altar, or when
lifted up by the priest. This requires that it be not too light in weight;
nor must it be too heavy, since it would then be unwieldy to handle or
raise. It must not be too high, or it will not be convenient for the cele­
brant to make the signs of the cross over it, or to incense it at solemn
Mass; nor yet too low, when it will lose in dignity, and the average-sized
chalice veil will not suit it. The shape of the cup is of much importance
— if it is too wide or too shallow, there is danger of spilling the contents
when elevating it, or when drinking from it or emptying it,103 or even if
it should be jerked by accident; if it is too narrow, it is difficult to
make the signs of the cross within it at per Ipsum, etc.; if it is too deep
it is impossible to dry it104 after its purification. There should be no
ornamentation on the outside of the cup near the edge, over which the
O’C.J.C. 1296. §3.
R. I, 1; Def. X, 1; S.R.C. 3136«.
too Hence the stem and base may be made of other metals.
,01 Def. X, 1; authors interpret this as meaning that a tin chalice (with its cup gilt
on the inside) might be used in case of great poverty, or grave necessity, e.g., during
persecution.
10J Ritus often speaks of these parts (e.g., VII, 5; VIII, 7). On 28 February, 1962, in
reply to a query whether it was lawful to consecrate a chalice which lacks a node
beneath the cup, S.R.C. replied: “It suffices if the priest can conveniently take the
chalice with his thumb and first finger joined" (as he needs to do between the Con­
secration and the Communion).
103 E g., if turning a purification into the purification bowl.
I0‘ Or to anoint the bottom with chrism at its consecration.

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GENERAL RUBRICS OF THE MISSAL

Precious Blood will pass. That the celebrant at Mass may conveniently
hold the chalice iuxta (or circa) nodum infra cuppam, as the rubrics
require10® — and this between the first and second fingers, after the consecra­
tion of the Host — the node should be separated from the cup by a part
of the stem, and the node should be round and smooth.*
108*The base should
107
106
be heavy enough and wide enough so that the chalice will not easily
overturn, yet not so wide as to take up undue space on an altar stone
that may be of limited dimensions. All ornaments that project should be
avoided on the foot of the chalice.107 On the base should be clearly marked
a cross, so that the celebrant may know at what part of the lip of the
chalice he drank the Precious Blood, and receive the ablutions at the
same point.
The chalice before use must be consecrated108 by a bishop.100 The con­
secration is lost, and the chalice may no longer be used for Mass, if it
be so injured or changed that it docs not retain its original form and is
no longer suitable for its purpose, or if it was used for an unbecoming
purpose, or publicly exposed for sale.110 Thus, if the cup of a chalice be
separated from the base to which it had been united in a permanent way,
the consecration is, probably, lost; it is otherwise if the cup and base were
joined by a screw. If the cup of a silver chalice loses its gilding in the
course of time, there is a grave obligation to have this renewed. The
consecration is not lost by rcgilding.111
The Paten
The material of the paten is not prescribed by the rubrics, but tradi­
tion requires it to be made — like the chalice — of gold or silver. If it
is made of silver, all the inner (concave) surface must be gilded.112113
It is
round in form, and should be so fashioned (e.g., with a circle in relief)
as to sit firmly into the mouth of the chalice. While it may be ornamented
(e.g., chased) on its outer surface,1” it should be entirely plain on its
inner surface. It is useful to mark a small cross at one point near the
edge, as, when the celebrant kisses the paten at the Embolism, he should
avoid touching it at the part over which the Sacred Host had passed.
*«» E.g., R. VIII, 7; IX, 3.
106 It should not be so ornamented as to make it painful to hold.
107 Lest, for example, lace sometimes, unhappily, found on the sleeve of the alb might
catch in it.
108 R. I, 1 (cf. C.J.C. 1147, § 1).
10 ‘ Or by a cardinal (C.J.C. 239, 5 1, 20); or by a vicar or prefect apostolic, for the
territory of his jurisdiction (C.J.C. 294, 5 2); or by a blessed abbot nullius for his
territory (C.J.C. 323. 5 2). Λη abbot de regimine requires a faculty from the Holy See
to consecrate a chalice.
110 C.J.C. 1305, 5 1.
C.J.C. 1305, 5 2.
”’R. I, 1.
113 The ornament must not be of such a kind as to prevent the paten gathering up
the tiny Fragments of the Sacred Host from the corporal.

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MATERIAL REQUISITES FOR MASS

163

The edge of the paten should be thin, to facilitate the collecting of the
Particles of the Sacred Host at the purification of the corporal, but not
sharp.1’4 The size of the paten is proportionate to the diameter of the
cup of the chalice, beyond which it should extend somewhat. The paten
must not be too small since sometimes the Hosts for Holy Communion
arc put on it; neither should it be too large in diameter, since the cele­
brant holds it around its edge when offering the bread at the Offertory.
If a paten is too heavy it is difficult to handle.

The Ciborium
By prescription of the rubrics’” the ciborium is to be made of “solid
and becoming material.” It is usually made of gold or silver, and it is
of these metals that the Caeremoniale Episcoporum speaks.”· Other metals,
e.g., copper, are permissible,”7 but the inside must always be gilded.”·
By liturgical tradition the form of the ciborium is similar to the chalice
(cup, stem with node, and base), but the cup is larger and somewhat
different in shape, and the ciborium has a cover. This should be a loose
one (not hinged on), convex, and close fitting to exclude dust and damp,”·
but not too tight fitting, as the Sacred Hosts may be spilled if force has
to be used to detach the cover. There ought to be a little elevation at
the bottom of the cup, so that the last Sacred Particles may be easily picked
up. The node should be as smooth as possible, since the celebrant has to
hold the ciborium at the node, between the thumb and index finger united
and the second finger, when giving Holy Communion within Mass. The size
of the ciborium will depend on the needs of the church within which it is
used, but it should not be so large that it is difficult to purify, nor so heavy
that it is wearisome to carry, especially when there arc many communicants.
The ciborium should be blessed before Sacred Hosts are placed in it.”0
The form for the blessing is Benedictio Tabernaculi, given in the Roman
Ritual (IX, ix, 6). The blessing is not lost if the ciborium be regilded.”’
When the ciborium contains the Blessed Eucharist it is to be covered
by a white silk veil, suitably ornamented.”2 And even when it does not
contain the Blessed Sacrament, but is in public view and not in use (e.g.,
while on the altar awaiting consecration or after its purification), it should
be veiled, as the rubrics prescribe”3 for the chalice, the paten, and the
monstrance.”4
The edge is sometimes used to mark beforehand on the host the lines of the
fraction.
114 R.R. V, i, 5 (C.J.C. 1270).
11« C.E. II. xxix, 2; xxx, 3.
nr S.R.C. 3162«. Glass is not allowed (S.R.C. 3511).
»>«C.E. II, xxx, 3; cf. S.R.C. 3162«.
"» Bene clausa (R.R.). The cover is usually surmounted by a small cross.
1,0 Cf. R. Π, 3.
”3R. I, 1; VII, 3; S.R.C. 4268L
C.J.C. 1305, 5 2.
”4Cf. p. 223.
>» R.R. V, 1, 5.

à

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GENERAL RUBRICS OF THE MISSAL

IV. The Sacred Linens
The sacred linens are those used by the celebrant at Mass, and which
come into contact with the Sacred Species (the corporal), or may do so
(the pall and purificator). Accordingly, once they have been used, such
linens may be touched only by a (tonsured) cleric or by “the person
who has charge of them”11’ (e.g., the sacristan). They may be laundered
only after they have been ceremonially washed, once,158 by a cleric in
major Orders.127
The sacred linens must be made of linen128 or hemp, and the rubrics
insist on their absolute cleanliness.129 When they arc being laundered the
pall should be very well starched, so as to be as rigid as possible; the
corporal fairly well starched, to keep it clean and smooth, and to facilitate
the picking up of Sacred Fragments; the purificator should be starched
just enough to enable it to remain longer fresh and clean in appearance,
without interfering with its complete flexibility.
The corporal and pall are to be blessed130 before use, by the bishop, or
by the priest who has the faculty by law or by delegation131 to bless such
objects. The purificator need not be blessed.132
The Corporal
A corporal for Mass should be large enough to accommodate the chalice
and paten, a ciborium, and, perhaps, also the lunette. It should not, howeven, be too large, for the celebrant is to put his hands outside it (before
the Consecration) on the altar when kissing this, or when genuflecting.
Besides, if it is too large it prevents the Missal being drawn sufficiently
close to the priest, and sometimes it necessitates the altar card being
placed on the corporal, which is not proper. A good average size is
seventeen or eighteen inches square. The corporal should be entirely un­
adorned,133 so that Sacred Fragments may be easily found on it at its
purification. By usage it may be hemstitched, or have a very narrow
border of lace, but it is much preferable to have it entirely plain. Marking
one fold with a small cross is not prescribed and is meaningless.
'“C.J.C. 1306, § 1.
129 Cf. Def. X, 15. Λ triple washing was prescribed only if a linen had been stained
by the accidental spilling of the Precious Blood (Def. X, 12).
127 C.J.C. 1306, §2.
R. I. 1; Def. X, 1; S.R.C. 1287, 2600, 3387, 3455, 3868.
129 R I. I; Def. X, 1; S.R.C. 41742; Instr, of Congrcg. of the Sacraments, March
26, 1929.
130 The one formula of blessing for both is given in R.R. IX, ix, 5; it is to be used
in the singular even though more than one corporal or pall is to be blessed (S.R.C
3524’). The New Roman Pontifical (1961) gives a separate short form of blessing for
a corporal or pall.
See supra, p. 153.
S. R.C. 257212.
133 Cf. R. I, 1; Def. X, 1.

MATERIAL REQUISITES FOR MASS

165

The Pall
The pall is a square of linen which is used to cover the paten and the
chalice, to keep out dust or insects. It is a linen object (parva palla linea),154
but as it has to support the chalice veil it needs to be rigid. Hence it
should be made of double or four-fold linen, and well starched.”5 The
pall should be somewhat larger than the paten; usually it is 5 or 6 inches
square. The lower surface of the pall should be entirely plain. The upper
surface may be embroidered with suitable symbols. At first it was not
allowed to cover the upper surface in silk,1’® but later it was permitted
to use a pall of this kind, or one the upper surface of which was in silver
or gold cloth, embroidered, provided the silk was not black , or that no
symbol of death was used.1” S.R.C. added that the lower part — i.e., the
real pall — must be of linen and easily detachable.”*
The Purificator
The purificator should be made of substantial linen and be of a good
size,”’ since it is used to dry the chalice, the celebrant’s fingers and, at
times, a ciborium also. A suitable average size is eighteen by twelve
inches. A small cross in coloured thread may be worked in the centre
of the middle fold of the purificator. It serves to distinguish it from a
finger towel, and it facilitates the celebrant in folding the purificator into
two, when he lays it over the paten at the Offertory.

V. The Sacred Vestments
The Sacred Vestments in General

1. The vestments used for the celebration of Mass are of two kinds:
(a) the inner garments of linen140 (i.e., the amice and the alb with its
cincture), and (b) the outer garments of silk (i.e., the tunicle, dalmatic,
and chasuble). In addition, there arc the insignia — marks of the rank
of the wearer in the hierarchy of the Church’s ministry — i.e., the maniple
and stole.141
R. I, 1; Def. X. 1.
>35 The use of cardboard, etc., in a pall is objectionable. In case of an accident with
lhe Precious Blood, the entire pall should be washable. Λ very heavy and absolutely
rigid pall may even be dangerous, as if the celebrant struck the chalice, by accident,
with it he may upset it.
>’β S.R.C. 2067°.
>ST S.R.C. 3832«, 4174’. Obviously, a pall which is not a plain linen one is quite un­
desirable. In origin it is part of the corporal and is blessed with the same formula.
”"To secure that it be frequently washed.
'30 Rubricians generally suggest that, at the Offertory, when the celebrant pours wine
and water into the chalice, the purificator (held by the celebrant at the node) should
hang down over the base, to catch any drops that might accidentally fall.
>«° Linen being used for "traditional and mystical reasons” (S.R.C. 2600).
>«> The insignia of a bishop celebrant (i.e., the ring, pectoral cross, and, sometimes,
the pallium) arc not dealt with in the Missal.

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GENERAL RUBRICS OF THE MISSAL

2. The rubrics themselves say little or nothing about the shape, orna­
mentation, material, etc., of vestments. They were drawn up at a time
when the tradition in such matters was firmly established and universally
observed.
3. The Ritus of the Missal (I, 2) says that the vestments are to be
intact, becomingly clean, and beautiful, and that they arc to be blessed.
From the Ceremonial of Bishops we learn that more splendid vestments
are used on greater days;’43 that the chasuble was an ample garment;’4'
in what the tuniclc differs from the dalmatic, and that this has fairly long
sleeves.’44 The Code of Canon Law requires’43 that in the making of
vestments “the prescriptions of the Liturgy, ecclesiastical tradition, and, in
the best way possible, the laws of sacred art be observed.”
4. The decrees of S.R.C. have given a number of decisions‘4e about the
material of sacred vestments, and one important modem decision about
their form, i.e., that in making and using vestments for the Sacrifice of
the Mass and sacred functions it is not lawful, without consulting the
Apostolic Sec, to depart from the accepted usage of the Church in Rome,
and introduce another style and form, even an old onc.’4T
5. In general, the outer vestments should be real garments, not mere
“ornaments,” and should be dignified and graceful, as their noble pur­
pose demands. They should be made of material of the best quality pos­
sible (a precious material), ample, well cut, flexible (that they may drape
gracefully), and light in weight. The ornamentation should be of a kind
suitable to sacred vestments, and in accordance with good taste — with
“the laws of sacred art.”
The Material of Vestments
1. The rubrics do not fix precisely the material for sacred vestments,*
*4'1
but tradition, and the exclusion of certain fabrics by decisions of S.R.C.,
have determined that it is to be silk.’49 Fabrics that are at least in greater
part, and externally, of silk arc admissible,180 e.g., satin, silk poplin, silk
velvet. Cloth1’ of linen, or cotton is not permitted for the outer vest­
ments. “Cloth of (real) silver,” or silk interwoven with gold or silver
»«C.E. I, xii, 24; II, xiii, 11; cf. S.R.C. 2506«.
143 E.g., C.E. II, viii, 19.
*44 C.E. I, X. 1; ix, 5; II, viii, 67.
“SCJ.C. 1296, 5 3.
140 Sec infra.
147 S.R.C. 4398 (December 9, 1925), but sec infra, p. 173.
’‘"Except for veils (the humeral veil, and those for the chalice and ciborium)
which are to be of silk. CE. I, x. 5; R. I, 1; RR. V, i, 5.
’«» Many decrees of S.R.C. suppose the vestments to be of silk (c c 2769» ”>949
3191«, 3543, 3576’», 3628. 3796).
K
'
”° Cf. S.R.C. 3543, 3796. No official decision has been given about artificial silk
Some authors say that it is at least tolerated.
151 S R C. 3779’.

MATERIAL REQUISITES FOR MASS

167

threads (lamé) is allowed,1” but not silk interwoven with glass filaments.1”
By reason of its precious character “cloth of gold” is admissible1” — but
it must be cloth which has been woven of real gold threads, or from
material which is in greater part of real gold or, at least, silver gilt;
fabrics woven of copper threads, or of gold-coloured silk, are not permitted.
2. The rules about materials apply to the chief fabric out of which
the vestment is made; the fabrics used for the ornamentation of the
garment need not be of silk. The orphreys (ornamental bands) may be
of any suitable design; they may be embroidered or applique work, such
as bands of brocade or velvet, and may embody becoming religious sym­
bols,155 particularly those concerning the Blessed Eucharist. It is permitted
to embroider heraldic arms on a vestment.15· If vestments be lined, the
lining may be of any material157 and colour.

The Colour of Vestments
The Roman rite admits now, ordinarily, only five colours: white, red,
green, violet,158 and black. There are many different shades of these colours
and any one is correct. Neither yellow, nor gold colour, nor blue (except
by induit) is allowed for vestments.15*
· A mixture of colours — so that no
one colour predominates — is not admissible.140 Vestments of real “cloth
of silver" are allowed to replace white; and those of real “cloth of gold”
to replace white, red, or green.161 These rules about colour apply only to
the fabric out of which the vestment is made; the ornamentation may be
of any suitable colour.

The Use of the Liturgical Colours"2
1. The colour of the outer vestments, and of the insignia,1” alters ac­
cording to the season or feast, and the rubrics which regulate it are of
strict obligation.164 In general, each Mass retains its proper colour,1” but
the Mass on All Souls’ Day in presence of the Blessed Sacrament exposed
is celebrated in violet vestments.
1:’S R.C. 3646’.
’« S.R.C. 2949.
'’«S.R.C. 3145, 3191«. 3646-.
155 Images of the dead, or white (merely ornamental) crosses, or a skull and crossbones, arc not permitted on black vestments (S.R.C. 4174'; cf. C.E. II. xi, 1).
159 Cf. S.R.C. 2875.
But the material should be light, and quite flexible, to permit the vestment to
fall in graceful folds.
'»» “Violet" means a red-violet, but since it is the colour for penitential days the
darker shades arc best.
“«S.R.C. 2704«, 2769’, 2986’, 3082, 3191«.
180 S.R.C. 2675. 2682’0, 2769’.
'«'S.R.C. 3145, 3191«, 3646*·’.
'"R.M., nn. 117-132, 323.
Here the rubrics regarding the colour for Mass alone are dealt with.
'•«S.R.C. 2675, 2682’0.
»·’R.M., nn. 117, 129 d.

9

168

GENERAL RUBRICS OF THE MISSAL

2. White, symbolising purity and the joy and glory of eternal life,
is used: (a) for the Mass of the season in Christmastidc and in Eastertide;1*·
(b) for the feasts of our Lord (except the mysteries and instruments of
the Passion), of our Lady (including the blessing of candles and procession
on February 2), of the angels, of the saints who were not martyrs,10’ of All
Saints; (c) for the blessing or consecration of a church or of an altar;
(d) for the anniversaries of the pope and bishop; (e) for the votive Mass
of Christ’s Priesthood; (/) that of the newlywed; (g) for the Chrism Mass
and Lord’s Supper Mass on Maundy Thursday; by the deacon for the
chanting of the Easter Preconium and by the celebrant for the renewal
of the baptismal promises on Easter Eve.
3. Red, symbolising charity (the fire of the Holy Spirit) and sacri­
fice unto death, is used: (a) at Pentecost (from the vigil to None of the
following Saturday); (b) for the Feasts of the Cross and Passion (e.g., the
Precious Blood, the instruments of the Passion);108 (c) for those feasts
of martyrs (including the Apostles, Evangelists, and the Holy Innocents)
which commemorate their suiïcrings or the finding or translation of their
relics; (d) for the commemoration of all the popes; (e) the feast of all
holy relics; (/) for the votive Mass of the Holy Spirit and the Passion,
and for the election of a pope; (g) and for the blessing and procession of
palms on Palm Sunday.
4. Violet, symbolising penance and sadness, is used: (a) for the
Mass de tempore in Advent, Septuagesima, and Lent except for the blessing
and procession of palms on the Second Sunday of the Passion; the Chrism
and Lord’s Supper Masses on Maundy Thursday; the liturgical service on
Good Friday up to the Communion exclusively; for the deacon at the
chanting of the Easter Preconium and for the celebrant at the renewal of
the baptismal promises on Holy Saturday; (6) on Quarter Tense Days;
(c) on vigils of II and III class outside Eastertide;10’ (d) for the pro­
cession and Mass of the Greater and Lesser Litanies; (e) on Ash Wed­
nesday; (/) on November 2 for Masses celebrated during the Forty Hours’
Prayer170; (g) for ten votive Masses for special intentions1’1; and (Λ) the
votive Mass for the propagation of the faith.172 Rose-coloured vestments
may be used on the Third Sunday of Advent and the Fourth Sunday of
Lent, but at the Office and in the Mass of the Sunday only.1’3
149 Except for the Mass of the Greater and Lesser Litanies, which is said in violet,
(R.M., n. 130a) and that of the vigil of Pentecost in red.
»·’ White is used, even for a martyr, if the feast docs not celebrate his passion or
his relics. Hence, white is the colour for the feast of St. John. Apostle, December 27;
for the birthday of St. John Baptist; for the feast of St Peter's Chair; for the feast of
the Conversion of St. Paul.
>·· S.R.C. 3352»; R.M., n. 124 a.
199 The only vigil of II class within Eastertide is that of the Ascension and its colour
is white (cf. R.M., n. 119b).
”"R.M , n. 130 d.
'”lbid.
»*» Sec list in R.M., n. 129 (cf. p. 57 supra').
>” R.M., n. 131; S.R.C. 4084\

MATERIAL REQUISITES FOR MASS

169

5. Black, symbolising mourning, is used on Good Friday (violet for
the Communion rite) and for requiem Masses.
6. Green, symbolising hope and latent life, is used on Sundays”* and
weekdays for which another colour is not prescribed. Hence, it is used,
generally speaking, for a Mass de tempore from after January 13 to
Septuagesima, and from Trinity Sunday (exclusive) to Advent.
7. For feasts that have an octave, the colour for the Mass of the
octave is that of the feast. For a votive Mass of a person or mystery, the
colour of the feast is used.

The Blessing of Vestments
All the vestments and insignia which are used at Mass are to be
blessed174
178* by one who has the faculty to bless such objects?’* The form
*177
of blessing for a set of vestments, or any single vestment, is Benedictio
Sacerdotalium Indumentorum in Genere111 The blessing of a vestment
— inner or outer — is lost, if (a) it was so damaged or altered that it has
ceased to have its original form, and is now no longer suitable for its
purpose; (6) it was used for unbecoming purposes, or exposed for public
sale.178
The Amice
The Amice is to be of white linen (or hemp)?’· It may be square or
oblong in shape, but as it must cover the shoulders and be brought around
to the breast — being tucked inside the collar all around the neck1*0 —
the oblong shape is the better. It should be sufficiently large. A good
average size is 36 by 24 inches. The strings — which should be at least
36 inches long'" — may be of any material and colour. In the centre of
the amice — in the middle of the top181 of the amice, an inch or so from
the edge, is the most convenient spot1” — a small cross should be em­
broidered. As it should be distinctly visible, it is well to have it in coloured
174 White is the colour for the Sunday within the octave of Christmas and for the
Sunday after the Ascension.
>”R. I. 2; Def. X, 1.
178 See p. 153.
177 R.R. IX, ix, 1 (there is a short form with one prayer only in the Roman Pon­
tifical of 1961 and in an appendix of 1962 Missal). There is now (R.R.. 1952, IX, ix,
2; 1961 Pontifical and 1962 Missal) a special form of blessing for one single vestment
or ensign. There seems to be no obligation to bless the chalice veil and burse (the
words of the form of blessing — e.g.. indumentum, vestis — are not applicable to them),
but they are generally blessed with the chasuble, etc., to which they are attached.
178 C.J.C. 1305, § 1.
‘«S.R.C. 2600, 3387, 3455, 3868.
1,0 Cf. R I, 3; C.E. II, viii, 12.
They have to be crossed on the breast, carried round to the back, crossed there,
and brought around again to the front to be tied.
The side which has a string at each end.
,M For this cross is to be kissed before the amice is put on (R. I, 3; C.E. I, ix, 1;
II, viii, 12).

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GENERAL RUBRICS OF THE MISSAL

thread. The amice may be ornamented for feast days (e.g., appareled), but
it is better when it is quite plain.’"* Before use it is to be blessed, with the
form of blessing Benedictio Sacerdotalium Indumentorum.™

The Alb
Two forms of the alb are in use at present, one that is cut to fit the
upper part of the body, while the lower part — through gussets inserted
under the arms or at the waist — widens out;”0 the other — the “sack"
alb — in which the width is the same above and below.
The material of the alb must be linen”7 (or hempen), which should
not be too coarse, that the garment may fit well and not be too heavy.
Obviously, the dimensions of an alb depend on the height of the wearer.
The rubrics”8 are very insistent on its being long enough — they suppose
it to be raised up when it is being girded — and when this has been done,
the alb should hang not more than “about a finger””® from the ground,
completely covering the cassock. The alb is, usually, open somewhat
down the centre from the top and is fastened by strings or by a button;
but this opening — which seems to be comparatively modem — is not
necessary, and the better form is an alb completely closed, save for an
opening at the top — oblong or oval in shape — sufficiently large to admit
the head of the wearer.
Nothing is laid down in the rubrics about the ornamentation of an alb
— they seem to suppose it to be always a plain linen garment — but
tradition authorizes some adornment for greater days: embroidery (even
in colours), “apparels,”’®0 insertion, or even lace.’®’ If lace be used it may
be of any material, but it ought to be of good quality, strong in texture
and bold in design.Religious symbols are permitted in the ornamenta­
tion.’” If lace or insertion be used, a coloured foundation is tolerated,,e<
ordinarily it should be the colour of the choir cassock of the wearer
(e.g., black for a simple priest, violet for a prelate, red for a cardinal).
Lace on an alb is an accessory, and must not become the chief thing; it
should not be too deep for this reason, and also because the use of lace
on ecclesiastical garments is a sign of rank.108 Lace is, too, a sign of
«•In any case it is almost entirely covered by the alb.
185 R.R IX, ix, 1, cf. 177 supra.
l*eThe alb has to be very ample in the lower part to enable its wearer to walk and
to genuflect with ease.
«τ S.R.C. 2600» 3387, 3455, 3779=, 3868.
118 R. I, 3; C.E. II, viii, 13.
/
*·· R. I, 3. A “finger” in old measure meant an inch or three quarters of an inch.
loo patches, or a continuous band of brocade, embroidery, etc. Such ornamentation
should never be so stiff as to prevent the alb hanging in graceful folds.
'•1S.R.C. 3191®, 3780'. 3804«.
To be effective at a distance, and not effeminate.
S.R.C. 3191s. It is doubtful if they are becoming at the wearer’s feet
«•S.R.C. 3780s, 40487, 4186s.
*·· Hence its use by prelates on their rochet (cf. S.R.C. 4154).

MATERIAL REQUISITES FOR MASS

171

festivity, and so an entirely plain alb should be worn on ordinary days
and for penitential or mourning functions.

The Cincture
The cincture or girdle — which must have the form of a cord, not of a
sash1*0 — may be made of any material, but it is more correct to use linen
for those who are not prelates, reserving silk for these.1·7
The cincture may be white always, or the colour of the vestments.1·· It
ought not to be too thick nor too heavy. As the cincture is worn double by
custom, and as the loose ends after girding are to be used to fasten the
ends of the stole,10® it ought — for a person of average girth — to be at
least four yards, but not more than four and a half yards long. By usage
the ends of the girdle are finished off by tassels — which should not be too
big, nor too heavy — or by fringe.

The Maniple
The maniple should be flexible and long/00 so that, when the priest
raises or joins his hands, the ends will not touch the corporal. By Roman
usage the ends are somewhat wider than the part worn on the arm. There
should be one cross*
101*104
100
— a “Greek cross” by custom — on the maniple in
the centre. The best finish to the ends of the maniple is a long silk fringe
or tassclling. To prevent the maniple opening out in use, its two parts
are fastened together/02 at a point from the top which will leave an opening
just sufficiently large to introduce the arm of the wearer.
The maniple is not used with the cope, and so, where a cope is not
available for blessings that are carried out at the altar (e.g., that of ashes)
the celebrant wears only alb and stole.20'
The Stole
The stole which is used for Mass should extend below the chasuble,
and, as the stole has to be placed between the shoulders204 (and not around
the neck), under the chasuble, and then crossed in front, it will need to
‘’“S.R.C. 4048«.
”7 S.R.C. 2067L 3118.
>” S.R.C. 2194s.
·” R. I. 3.
100 Say from 38 to 48 inches long in all, so that the half length is 19 to 24 inches
The maniple, on the arm, is usually from 3 to 4 inches wide.
’»> R. 1. 3.
If this be done at both sides, it enables the maniple to be turned either way in
use, and so adds to its life. In addition, a maniple so fastened will, ordinarily, remain
on the wearer’s arm without the use of strings or elastic or pins. If an additional fasten­
ing be desired the best one seems to be two (silk) cords — sewn on the inside of the
maniple just where the cross is on the outside—joined together by a movable ring
(known as a ‘‘frog" or “jumper"), like the cord of a bishop’s pectoral cross.
”>R.M„ n. 136.
104 Cf. p. 216.

172

GENERAL RUBRICS OF THE MISSAL

be at least nine to ten feet long. The width is usually from three to four
inches, and should be the same throughout the entire length of the stole,
except towards the ends, where — by Roman usage — the width increases
somewhat. The stole may be quite straight, in one piece, or it may be
made in two pieces joined in the centre, at an angle, so that it lies
smoothly under the chasuble. Only one cross, a “Greek” one by custom,
is prescribed50’ for the stole — in the centre. The splayed ends of the stole
may be ornamented in any suitable way, and are best terminated by long,
flexible silk fringe or tasselling.
The Dalmatic and Tunicle

The dalmatic and tunicle — the chief vestment of the deacon and sub­
deacon at Mass*20® should be long, flexible garments, with closed sleeves
and sides,507 of the same material and ornamentation as the chasuble.20’
Each vestment has the same length back and front, and is wider at the
bottom than at the top. The opening for each at the top is round or
oval, and should be just large enough to admit the wearer’s head.20’ The
tunicle should be somewhat shorter, with sleeves somewhat narrower but
longer, than the dalmatic,510 and it should be less ornamented.
The traditional ornament of the dalmatic and tunicle is an orphrey on
the edge of the sleeves, and two vertical bands, back and front of each
garment. These may be joined — especially on the dalmatic, being the
more omate of the two — towards the bottom, by a horizontal deep band
or orphrey.
The Chasuble
The chasuble is the most important of all the vestments. Its form is
regulated by the general law511 that concerns all church equipment, i.e.,
it is to be made in accordance with “the prescriptions of the liturgy,
ecclesiastical tradition, and, as far as possible, the laws of sacred art.”
There is nothing in the rubrics about the form which a chasuble must
have; that, up to quite recently, was determined solely by tradition. In
1925, however, came important legislation concerning the form of sacred
’“R. I, 3.
2U®Thcy wear them when ministering to the priest: (a) at Mass, (6) at blessings
done at the altar (eg., the blessing of candles or ashes), and (c) at processions.
Should the celebrant, however, not wear a cope for (6) and (c) the ministers do not
wear dalmatic and tunicle (R.M., n. 137).
20J The Roman practice is to open the sides for a few inches at the bottom to
facilitate the movements of the wearer. Λ sleeveless dalmatic or tunicle is now ruled
out by S.R.C. 4398.
2°® S.R.C. 2578«.
20»This avoids the ugly practice of opening them along the shoulders and having
to fasten them with strings or snaps.
»’C.E. I, X. 1.
m CJ.C. 1296, 5 3.

MATERIAL REQUISITES FOR MASS

173

vestments. In a rescript2” of December 9, 1925, the S.R.C. decided that
“in the making and use of vestments for the sacrifice of the Mass and
sacred functions,” it is not lawful, without consulting the Apostolic See,
“to depart from the accepted usage of the Church in Rome and introduce
another style and shape, even an old one,” in accordance with the Decree2”
or circular letter of the S.R.C., given to Ordinaries on August 21, 1863.
Before this declaration of S.R.C., in many places a movement had been
in progress — in reaction against the debased forms of the “Roman”
chasuble that were much in use — to restore the older, more authentic,
and unquestionably more beautiful forms of the true Roman vestment.
Following the decision of S.R.C. there has been for many years a sharp
controversy as to the exact form of a true “Roman” chasuble, and con­
cerning the lawfulness of using the so-called “Gothic” chasuble, a term
that includes the very full conical chasuble, the medieval-style ample
chasuble, and the modern Gothic-revival type. An end was put to this
long dispute by this declaration of S.R.C. (August 20, 1957):
“Since many bishops and other ecclesiastics have frequently — in ac­
cordance with the reply of S.R.C. of December 9, 1925 — petitioned the
Holy See for leave to make and use vestments for the sacrifice of the
Mass and sacred functions made according to an old pattern (prisca
concinnata forma), this Sacred Congregation of Rites has decided it should
be left to the prudent judgement of Ordinaries as to whether, in view
of special local circumstances, they may allow these vestments or not.
Local Ordinaries in coming to a decision on this matter should, however,
sec that all possible care is taken for the holiness and beauty of divine
worship, and should not permit any rash or unadvised departure from
the approved discipline regarding the form of sacred vestments, but diligently
forbid such changes as may cause disquiet or create astonishment among
the faithful.”
Accordingly, Ordinaries are now at liberty to restore the genuine beautiful
form of the real Roman chasuble, descended from the paenula.

The Humeral Veil
The humeral veil is of silk2” — nowadays of the same material as the
2,2 S.R.C. 4398. The legislation has the form of a rescript, but the source of the
inquiry is not given; possibly the query was framed in Rome. The reply has, evidently,
the scope of a general law, and is usually called by writers a "decree."
2U By calling the letter of 1863 a “decree," some authorities (e.g., in Osservatore
Romano, Rivista Liturgica, Bulletin Liturgique et Paroissiale) think that SRC. has
given it the status of a decree. The letter (unlike the Rescript of 1925) was originally
addressed to the bishops of four countries only, and was not, up to 1925, inserted
in the official collection of the decrees of S R.C. The scope of decree 4398 is greater
than that of the letter; it deals with all sacred vestments (both their production and
their use) and not merely those used for Mass.
2” C.E. I, X. 5; xxiii, 3; xxxiii, 14. In origin this veil was of linen (cf. R. II, 5) and
always white. It is neither a vestment nor one of the liturgical insignia. It is not blesssed.

174

GENERAL RUBRICS OF THE MISSAL

vestments. It is used at solemn Mass to cover the objects prepared on
the credence215 for the sacrifice, and — from the Offertory to the Pater
noster in Masses of the living — the subdeacon wears it to hold the paten.21’
The celebrant wears it in the Corpus Christi procession,212 and at other
times, to carry the monstrance, and to give Benediction with the Blessed
Sacrament. The veil should be of ample dimensions, at least eight feet long,
and 30 to 36 inches deep. As the veil is to be laid over the chalice and
other objects on the credence table, and as it is used to hold sacred vessels
with, it should be entirely flexible and not heavy. Its ornamentation ought
to be of the simplest character, and there should be no ornamentation in
the centre of it.21* For the subdeacon it needs nothing to secure it, but for
processions or Benediction it is usual to fasten it with ribbons or a clasp.
2,5 R. II, 5; C.E. I, xii, 19.
R- VII, 9; C.E. I, x, 5; II, viii, 60.
»»’C.E. II, xxxiii, 14, 20.
2,8 Both because of its use at the credence and because the Subdeacon is to wear it
longer on the right than on the left (C.E. I. x, 5; II, viii, 60).

BOOK II :: THE RITE OF THE
CELEBRATION OF LOW MASS

PART

I.

GENERAL CEREMONIES
OF THE MASS

Chapter I

THE VOICE IN THE CELEBRATION OF MASS

In Missa lecta, dicuntur clara voce:1
(a) verba In nomine Patris, etc.; psalmus Indica me, Deus, cum sua anti­
phona; confessio et ca quae sequuntur usque ad Oremus inclusive; orationes vero
Aufer a nobis et Oramus te, Domine dicuntur secreto;
(b) antiphona ad Introitum cum suo versu et Gloria Patri necnon Kyrie
eleison;
(c) hymnus Gloria in excelsis;
(d) Dominus vobiscum, Oremus, Flectamus genua-Levate, orationes;
(c) lectiones, epistola, graduate, tractus, Alleluia cum suo versu, sequentia
et Evangelium;
(f) symbolum;
(g) Dominus vobiscum, Oremus et antiphona ad Offertorium, necnon verba
Orate, fratres;
(h) praefatio et Sanctus-Bcncdictus;
(i) verba Nobis quoque peccatoribus; oratio dominica cum sua praefatione;
Per omnia saecula sacculorum et Pax Domini sit semper vobiscum; Agnus Dei,
etc.; verba Domine, non sum dignus ante Communion *11 sacerdotis celebrantis;
formulae ad Communionem fidelium; antiphona ad Communionem; Dominus
vobiscum et postcommuniones; necnon verba Humiliate capita vestra Deo et
oratio super populum;
(1) Ite, missa est vel Benedicamus Domino aut Requiescant in pace; bene­
dictio et ultimum Evangelium.
Cetera dicuntur secreto.
Sacerdos autem maxime curare debet ut quae clara voce dicenda sunt, dis1 R.M., nn. 511, 512.
177

178

GENERAL CEREMONIES OF THE MASS

tincte ct apposite proferat, non admodum festinanter, ut advertere possit quae
legit, nec nimis morose, ne audientes taedio afficiat neque etiam voce nimis
elata, si in altari secundario celebrat, ne perturbet alios, qui fortasse in eadem
ecclesia tunc temporis celebrant; neque tam submissa, ut a circumstantibus
audiri non possit. Quae vero secreto dicenda sunt, ita pronuntiet, ut ipsemet
se audiat, et a circumstantibus non audiatur.

1. In speech we employ the voice either vocalized in the proper sense
of the term (i.e., at the vocal chords) or vocalized in a broad sense only
(i.e., at the teeth and lips as a sibilant). In the first case we speak aloud,
with varying degrees of intensity, producing a loud tone, a moderate one,
or a low one. In the second case we whisper either loudly or inaudibly.
Three tones are used in the Mass. Some words are pronounced aloud, some
in a medium (or moderate or subdued) voice, some silently. In general, in
low Mass those parts which arc intended for the instruction and edification
of the congregation — and which in a solemn Mass are chanted by them
or to them — are recited aloud; while the prayers that are essentially
sacerdotal and destined for sacramental acts, for the offering and blessing
of the matter of the Sacrifice and the like, are said secretly, for greater
solemnity and reverence. These latter are the prayers of the priest acting
alone, though in the name of all.
2. Those parts of the Mass which are to be recited aloud are said in
a voice which the rubrics describe as clara,: or intellegibilis, a tone that will
enable the celebrant to be clearly heard by those attending Mass, apart from
any extrinsic impediment such as noise or the great size of the church.
Naturally, this clear voice will vary in intensity according to circumstances;
it will be louder if the priest is celebrating Mass in a large church and for
a large congregation, softer in a small chapel, with but few present, who
are close to the celebrant. It will be lower also, for example, if another
priest is saying Mass at a secondary altar nearby, in order not to disturb
him. But the voice of the celebrant should always be sufficiently loud and
clear to enable, under ordinary conditions, those who arc present to hear
without difficulty what is being said. Many people nowadays, in accordance
with the mind of the Church, take part in a dialogue Mass, or at least follow
the Mass in a Missal and they should, ordinarily, be able to hear the priest
distinctly. Of course, the celebrant should not shout, especially in a small
edifice, but should recite those parts which are to be said aloud in a voice
which the rubric1 describes as mediocris et gravis. The priest should speak —
not declaim — in his natural voice, not in an affected one, nor one entirely
peculiar to the celebration of Mass.
3. Much of the Mass, especially in its more solemn parts, is said in a
voice which the rubrics describe as “secret,i.e., the priest so pronounces
the words that he can, apart from extrinsic impediments (e.g., noise made
’ R.M . n. 511.

’ R.G. xvi, 2. Cf. R.M., n. 512.

« R.M.. n. 512.

THE VOICE OF THE CELEBRANT

179

by the server or the congregation, music, the ringing of a church bell),
“hear himself, but not be heard by others near by.” This means that, though
praying silently, he must actually pronounce the words with his lips and
tongue, and not merely read them with his eyes or say them mentally. This
he should do in a natural way, without exaggerated articulation or contor­
tions of the lips or tongue.
4. According to the new rubric (R.M., n. 513 e) at solemn Mass in
the secret voice are to be said alia quae in missa lecta dicuntur clara voce.**
These are the Introit, Gradual, Alleluia verse, Tract, Sequence, Domine non
sum dignus for the celebrant’s Communion, the Communion antiphon, and
the last Gospel.6 A third tone is used at solemn Mass which is described
by the rubrics® as vox conveniens, the voice in which the celebrant says the
parts (e.g., the preparatory prayers, Kyrie eleison), to which the sacred
ministers must reply. This same voice is used for recitation by the three
sacred ministers of the Gloria in Excelsis, the Creed, Sanctus,' Agnus Dei.
5. The parts of the Mass which in a low Mass are to be recited in a
clear voice are:8
a) The preparatory' prayers (antiphon, psalm, Confiteor, etc.) at the
foot of the altar to Oremus (inclusive),
b) Introit, Kyrie, Gloria in excelsis,
c) Dominus vobiscum, Oremus (Flectamus genua, Levate),
d) The Collect(s),
e) Lcsson(s), Gradual, Alleluia Verse, Tract, Sequence,
/) Gospel. Creed, Dominus vobiscum, Oremus,
g) Offertory antiphon. Orate fratres, Amen (cf. p. 255, n. 56),
h) Preface, Sanctus-Benedictus; and the words nobis quoque pecca­
toribus.
i) Pater noster with its preface,
/) Per omnia saecula saeculorum, Pax Domini, etc.,
A) Agnus Dei, Domine non sum dignus, and formulae for the people’s
Communion,
/) The Communion antiphon Dominus vobiscum,
m) The Postcommunion prayer(s),
n) Humiliate capita vestra Deo and Oratio super populum,
o) Ite, missa est or Benedicamus Domino or Requiescant in pace,
p) The Blessing and the last Gospel.
<»Thc old rubric (R.G, XVI. 2) directed that these alia be said submissa voce.
'■ Except the beginning and end when the subdeacon replies.
• R.M, n. 513 a. it is really the old Submissa voce of the former R.G., xvi, 2 and it
is still so described for the recitation of the Gloria in excelsis by the sacred
ministers in R. IV. 7. In O.H.S. the saying of Mumia cor meum by the ministers who
sing the Passion is to be submissa voce (Palm Sunday, De Missa, n. 8).
’Cf. R- IV, 7; VI, 5; VII, 11.
» R.M, n. 511.

180

GENERAL CEREMONIES OF THE MASS

All other parts are to be recited secretly?
6. Habitual neglect of the rubrics which prescribe the tone of voice for
the different parts of the Mass would, of course, be sinful — in an important
matter, perhaps gravely sinful. Thus some moral theologians hold that it
would be a grave sin to recite aloud the whole or the greater part of the
Canon, or even the words of consecration alone; it would certainly be so
if done out of contempt for the rubrics or if it caused scandal. Si quis dixerit,
says the Council of Trent,10 Ecclesiae Romanae ritum, quo submissa voce
pars Canonis et verba consecrationis proferuntur, damnandum esse, ana­
thema sit. On the other hand, so to pronounce the words of consecration
that the celebrant could not, under ordinary conditions, hear himself would
be a grave sin, as it would expose the Sacrament to nullity. The form of a
sacrament must be pronounced in such a sensible and audible way that it
is a form.
7. To recite the prayers and formulae of the Mass reverently, correctly,
distinctly, and in the prescribed tone, is of the greatest importance. It is
very disedifying when the celebrant mumbles his words, telescoping the
phrases or omitting some of them altogether; or when he pronounces them
so hurriedly that even an intelligent and attentive person cannot follow in
his Missal; or when he will not allow the server time to answer properly,
so that he is obliged either to omit part of the responses or say them while
the priest is saying his part. The celebrant, while eschewing affectation or
any suggestion of formal declamation, should so read the prayers and other
parts of each Mass formulary, with such attention to punctuation, accentua­
tion, pauses, and voice inflections, as to make clear that he understands what
he is saying and desires to render it as intelligible as possible to others, and
that he recites the text with the reverence due to words so sacred. At a
“dialogue Mass” it is obvious that the celebrant should recite those parts
in which the congregation joins more slowly (with proper pauses) and even
more clearly than in other Masses, and in a tone which gives a lead to and
encourages the people to talk out.
8. The Instruction of S.R.C. on Sacred Music and Sacred Liturgy (Scp• R.M., n. 511. Nothing is said in this new rubric about Amen at the end of the
response to Orate, fratres (R. VII, 7, submissa voce); about the conclusion of the
Secret (R. VII, 8, convenienti et intelligibili voce), the concluding Amen of the Canon
and that at the end of Pater nosier (R. X, 1, submissa voce). Il seems curious that
the entire Orate, fratres is not said aloud seeing that it demands a reply, and that
Domine non sum dignus before the celebrant’s Communion is said aloud (clara voce)
since it is his private prayer. While the new rubrics seem to eliminate (nn. 511, 513)
the submissa voce of the old rubrics, it is still found in several places in the Ritus
and it is really the vox conveniens of R.M., n. 513d. Again, while R M., n. 511 says
Orate, fratres; Nobis quoque peccatoribus; and Domine non sum dignus arc to be
said clara voce (and this voice is defined in R M., n. 512, and Instr., 34, 78), R. VII,
7, IX, 3, and X, 4 (and the rubric of the Canon) still use voce aliquantulum elevata
for these words.
10 Session xii, De Sacrificio Missae, Canon ix.

THE VOICE OF THE CELEBRANT

181

tomber 3, 1958) directs the celebrant, especially in a large and crowded
church, so to pronounce the words of the Mass that according to the rubrics
arc to be said aloud (clara voce) that all the faithful may be able to follow
the sacred action aptly and without discomfort.’1
At a dialogue Mass the celebrant should so use his voice as to encourage
the people to take an active part in the Mass and lead them along in the
prayers that they recite with him. At a broadcast Mass the celebrant may —
in order to help listeners to follow more easily — raise his voice at the
parts that should ordinarily be said submissa voce.12 At the Blessing of
Mass the celebrant is so to pronounce the words that they may be under­
stood by all the faithful.”
11 N. 34. At a broadcast Mass he is to pronounce these words altius (n. 78).
12 Instr., n. 78; here submissa voce seems to mean secreto (cf. O'Connell, Sacred
Music and Liturgy, p. 75).
13 Instr., n. 27g.

Chapter II

LITURGICAL GESTURE

That the actions of the Mass may be performed with the greatest rever­
ence, propriety, and dignity, the rubrics regulate in detail the posture, move­
ments, and gestures of the celebrant. The general principle underlying
these minute directions seems to be, not merely that the priest should act
efficiently, decorously, and reverently, but also that when he stands at the
altar as the representative of Christ he should lay aside, as far as possible,
all individual peculiarities, and even the smallest idiosyncrasy, exaggera­
tion, or affectation which might attract attention to himself, and withdraw
it from the great Act in which he is engaged. Hence the rubrics concern­
ing the position of the celebrant’s hands, the movements of his eyes, and
the various liturgical gestures, aim at eliminating not only what savours
of irreverence, indifference, or carelessness, but also all mannerisms or
extravagances even of an apparently "pious” character. The rubrics keep
the priest’s movements, his looks, and his voice, within due bounds — they
arc laws of restraint. They are rules which aid the priest’s personal sanc­
tification, as they constitute a very real spiritual discipline. It is no small
act of self-training and self-control, day after day, for example, to genu­
flect quite erect, or to hold one's outstretched hands in the correct position?

I. General Deportment
Walking
The rubric says that the priest is to go to the altar “with eyes cast down,
with dignified carriage, erect.” This indicates the general rule for walking
‘Cf. pp. 185 and 188.

»R. II, I.

LITURGICAL GESTURE

183

in ceremonies. Reverence and modesty require that the celebrant when going
to the altar, or returning from it or moving at it, should observe custody
of the eyes. This is particularly inculcated by the rubrics when he turns to
the people for Dominus vobiscum, for Orate, fratres, and for the Blessing?
When walking, the celebrant should hold himself straight, his shoulders
thrown well back, his head kept quite erect? When moving at the altar he
should not walk backwards nor sideways, but face directly to the point to
which he is going; thus, when moving from the centre to the side of the
altar, he should turn completely towards the Epistle or Gospel comer
before beginning to move forward.
Standing
When standing at the altar the rubrics5 describe the celebrant as stans
erectus. He stands erect, not merely because it is becoming in appearance,
but also because of his official dignity as another Christ standing before
the altar of sacrifice. The priest should stand well balanced, feet placed
close together, with his weight on the ball of the foot. He should not bend
forward, nor lean against the altar,6 much less rest his elbows on it, except
when this is prescribed? He should stand still, not swaying about. Above
all he should hold his head erect, not bowing it,* nor cocking it on one side,
nor craning his neck towards the Missal?
Turning
When the celebrant stands at the altar, he is to turn towards the people
(e.g., for the liturgical greetings and invitations to prayer), by his right, and
turn back, ordinarily, by the same way, that is, by his left, thus leaving the
circle uncompleted.10
In two cases, however, at Orate fratres and after the Blessing,11 the
rubric directs him to complete the circle, turning, therefore, all the way by
his right.
When about to remain at the altar the celebrant, if he turns to the people,
turns fully, facing them directly (except when the Blessed Sacrament is
3 R. V, 1; VII, 7; XII, 1.
4 This docs not mean, however, that he should strut about like a soldier on sentry duty.
s E.g., R. VIII, 4.
( This, in time, injures the vestments.
* That is, at each Consecration, and at the Communion of the priest under the
form of bread.
8 If he usually keeps his head bent down, how can he make the lesser bows that
arc prescribed by the rubrics?
•It is very much to be desired that Missal stands should be made tall — much higher
than they generally arc — especially for tall priests, so that the celebrant need not bend
his body, nor crane his neck, but can, as he should, stand quite erect.
io R. V. 1; VII, 1.
n R. VII, 7 and R. XII, I; cf. also C.E. I, xix. 5. In general, the priest turns towards
the Missal from which he is about to read. There is an apparent exception at the
OtTcrtory, but originally the celebrant did not read the Offertory verse.

f

184

GENERAL CEREMONIES OF THE MASS

exposed or is on the table of the altar), but if about to descend to the foot
of the altar, he withdraws a little to the Gospel side, facing somewhat towards
the Epistle comer,12 e.g., when coming down to begin Mass.
In general, the movements of the celebrant at the altar, and in particu­
lar his turnings to the congregation, should be neither too hurried nor yet
tediously slow and hesitating. His movements should be composed, dignified,
reverent, and graceful.

Π. Ceremonial Kisses
of persons
The liturgical kiss

(E.g., in solemn Mass; in Mass
of the consecration of a bishop
or ordination of a priest)

of things

(a) Reverential
(Kissing the celebrant’s hand)

(b) Symbolical

(c) Mixed

(Kissing the altar)

Ordinarily as an act of respect and affection, occasionally for symbolical
reasons, the rubrics prescribe that, in the celebration of Mass, some of the
vestments (i.e., the cross on the amice, maniple, and stole), the altar, the
Missal, and the paten in the course of the Embolism,12 are to be kissed by
the celebrant. He is to touch these with his lips actually but inaudibly.
The altar is saluted by a kiss many times in the course of Mass. In
general it is so saluted whenever, in the actual celebration of Mass, the
priest approaches it or is about to depart from it (e.g., to go to the Epistle
corner) or even to turn away momentarily from it, as at the beginning of
the Offertory or at Orate, jratres. The altar is thus honoured because it
represents Christ, because it is sacred by its solemn consecration and by
the frequent offering of the great Sacrifice on it, and because it enshrines
the relics of the saints.
To kiss the altar with dignity and grace requires care. The celebrant must
first withdraw a little from it, place his hands (not merely the tips of his
fingers) palms downward on the table,14 outside the corporal,18 and then
bend straight down to touch the table with his lips. He must not twist the
body or the head to one side. Since the altar is to be kissed in the centre18
» R. II. 4.
See p. 277.
>« To sustain him and, symbolically, in sign of intimate union with Christ.
i’ Should the corporal be too wide, so that to place the hands outside it would be
ungainly, the celebrant may place them upon it. From the Consecration to the Com­
munion the thumb and index finger of each hand must be joined, and the hands placed
within the corporal (cf. R VIII, 5; IX, 1).
>· R. IV, 1 and cf. C.E. I, xix, 6.

LITURGICAL GESTURE

185

and since from the beginning of the Mass the corporal is to be fully spread,”
the altar may be, and generally is, kissed on the corporal.” Naturally the
celebrant will avoid touching the chalice veil if it be spread out towards the
front of the altar, and a fortiori the Sacred Host, should It, after the Con­
secration, be too close to the edge of the table.
Before kissing the altar, or Missal, or any other object, the sign of the
cross is not first to be traced on the object with the hand or the thumb.”

III. The Hands in the Celebration of Mass
The hands, being the chief instruments of external action, can by their
position indicate many thoughts and emotions. For this reason their posi­
tion in the course of the celebration of Mass is carefully regulated by the
nibrics.
In general, when the hands are not in use during a ceremony they are
to be held joined before the breast, a position of reverence and dignity.
When one hand only is in use — ordinarily it will be the right one — the
other, if the priest be at the altar, is placed palm downward on the table
(unless it is to be placed on the book, or on the foot of the chalice);
if the priest be not at the altar, or when he signs himself, it is placed on
the chest just below the breast. It must not be held suspended in mid-air
nor hanging at the side.20
(i) Before the breast
(ii) Before the face
(iii) On the altar

A. Joined
The Hands/
\

Λα) Extended

(i) Before the breast
(ii) And rejoined
(iii) Raised and joined

B. Disjoined

^(6) Laid

On the altar
On the book

” R. II, 2.
»· It is almost impossible to do otherwise since the corporal comes, ordinarily, to
within about an inch or even less of the edge of the table of the altar. Scrupulous
priests like to avoid kissing the corporal lest there should be any tiny fragments of
the Sacred Host on it from previous Masses, and so they cither do not spread the
corporal fully from the beginning of Mass or they kiss the altar to one side of it.
Neither practice is correct The rubric is to be observed. It is an instance of the
reasonable reverence prescribed by rubrics and illustrates their avoidance of scrupu­
losity. (Cf. the rubric regarding the quantity of water — parum aquae, R. VII, 4, 9 —
to be poured into the chalice at the Offertory, and the directions given for the purifica­
tion of the corporal, R. X, 4.)
”R IV, 1; cf. C.E. I, xix, 6.
20 R. Ill, 5, 7; X, 2; XII, 1; C.E. I, xix, 1, 3.

»

186

GENERAL CEREMONIES OF THE MASS

A. The Hands Joined
(i) Hands Joined Before the Breast (iunctis manibus ante pectus)
1. The hands thus held are to be joined palm to palm, not merely fingers
to fingers. The fingers are to be fully extended and held together, the
right thumb over the left in the form of a cross. After the Consecration,
however, until the purification of the fingers, the thumb and index finger
of each hand are to be held together21 to prevent any tiny Particles of the
Sacred Host, which may have adhered to them, from falling to the floor.
2. When the hands are held thus joined the fingers should point slightly
upwards, not towards the ground: the elbows are held close to the body.
The hands are to be kept at the height of the breast, neither lower nor
higher, and must not actually touch the vestment.
Before blessing anything the hands are first to be joined before the
breast32 — especially to invoke the divine intervention — unless the left
hand be otherwise engaged, as for example, at the blessing of the water
at the Offertory.

(ii) Hands Joined Before the Face
To indicate the greatest recollection, the rubrics in three places direct
the joined hands to be held before the face:
1. At the remembrance of the living in the beginning of the Canon,
elevans et iungens manus usque ad faciem vel pectus,
2. At the remembrance of the dead, extensis et iunctis manibus ante
pectus, et usque ad faciem elevatis,
3. After the reception of the Sacred Host, iunctis indicibus et pollicibus,
ambas quoque manus ante faciem iungit.7 7
The Ordo Missae (Canon), at these parts, says nothing about raising
the hands, it merely says iungit manus.
In the first case it suffices to keep the joined hands at the height of
the breast, or they may be raised “before the face,” as the rubric directs
in the two other cases. Rubricians interpret this to mean raising the joined
hands until the tips of the fingers are at about the height of the mouth.
They must not, of course, touch the mouth or nose.

(iii) Hands Joined on the Altar (manibus iunctis super altare positis)
When standing at the altar and bowed, either deeply or moderately,
the joined hands are, ordinarily, to be placed on the table of the altar.
The little fingers are placed below the table but pressed against its front
edge. They are held close to the other fingers, which arc extended and
«R. HI. 1; VIII, 5; X. I.
«Cf R VII. 5.
« (1) R. Vlll. 3; (2) R IX. 2; (3) R. X, 4.

LITURGICAL GESTURE

187

held together,-' resting on the table, near the corporal, but not on it, even
after the Consecration.’6
The reason for placing the joined hands on the altar is twofold: first,
that the priest may support himself,26 and, secondly, mystically to denote
greater union with Christ, represented by the altar. The prayers, during
which this is done, are:
Oramus te, Domine, to quorum reliquiae exclusively,
2. In spiritu humilitatis, for the entire prayer,
Suscipe, sancta Trinitas, for the entire prayer,
Te igitur to uti accepta exclusively,
Supplices te rogamus to ex hac altaris participatione exclusively,
Domine lesu Christe, qui dixisti and the two subsequent prayers in
their entirety,
7. Placeat, for the entire prayer.”
In four cases, however, the joined hands arc not laid on the altar, but
held before the breast {iunctis manibus ante pectus), at:
1. Munda cor meum,
2. Sanctus,
3. The first Agnus Dei, to mundi inclusive in Masses of the living, or
throughout the entire Agnus Dei (thrice repeated) in Masses of the Dead,
4. When Benedicamus Domino or Requiescant (said erect) replaces he,
missa est.28
B. The Hands Disjoined
(a, i) Hands Extended Before the Breast
While reciting the more solemn, sacerdotal prayers of the Mass (the
Collects, Secrets, Preface, Canon, Pater noster, and Postcommunion prayers)
the celebrant is directed to hold his hands somewhat in the ancient manner
of the orantes, recalling the prayer of Christ on the cross. The rubrics1*
describe in some detail how they are to be held:
1. Before the breast {ante pectus),
2. Parallel to one another {ita ut palma unius manus respiciat alteram),30
3. The fingers fully extended but kept close together, not spread out
{et digitis simul iunctis),
-‘Before the Consecration the hands arc held palm to palm and finger to finger,
the right thumb crossed over the left; from the Consecration to the ablutions, since the
index finger and thumb of each hand must be kept together, the fingers of one hand
will meet those of the other only at the tips.
15 S.R.C. 2572»’.
«Cf. R V. 4.
;· ( I ) R. IV, I; (2) R VII, 5; (3) R. VII, 7; (4) R. VIII. I; (5) R. IX. 1; (6) R.
X. 3; (7) R. XII, 1.
«(1) R VI. 2; (2) R. VII. 8; (3) R. X. 2; (4) R. XI. 1.
« R V. 1 (old Missal) and VII, 8; C.E. I, xix, 3.
«Cf. C.E. II. viii. 38.

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GENERAL CEREMONIES OF THE MASS

4. The hands not raised higher, nor extended wider, than the shoulders
(quorum summitas humerorum altitudinem distantiamque non excedat).31
Hence the hands must not be raised too high nor extended too widely,”
nor must the palms be turned upwards or outwards, but held strictly
parallel to one another, with the fingers pointing slightly upwards in a
natural and comfortable position. In extending the hands the elbows should
be kept close to the sides; this will make it impossible to hold the hands
too far apart and to raise them too high. After the Consecration, until
the purification, only three fingers of each hand are fully extended, the
thumb and index finger of each hand being kept joined together at the
tips,” except, of course, when handling the Sacred Host.
The rubric (R. V, 1) about the extended hands has been modified in
the new Ritus (1962) and now reads tum manus ante pectus extendit,
digitis simul innetis.3* The details of the position of the extended hands given
in the old rubric — which in any case was often more honored in the
breach than in the observance — are now considered too rigid and mechani­
cal, and greater latitude is allowed by the new rubric. All the same any
exaggerated extension of the hands should be avoided (see p. 182, supra.).
The hands are thus held extended:
1. For the prayers (orationes) within the Mass, i.e., the Collects,
Secrets, Postcommunion prayers, and Oratio super populum in Lent, not
for those outside the Mass, e.g., at the blessing of candles, ashes, palms,
when the hands are joined. ’* The hands arc rejoined at the conclusion of
each prayer, i.e., during the words Per (eumdem) Dominum nostrum,33
or when the priest says in unitate, if the conclusion be Qui tecum or
Qui vivis.
2. Before the Preface, during the words Sursum corda and its re­
sponse,” and during the entire Preface, from Vere dignum to Sanctus,
exclusively.
3. Throughout the entire Canon, except where otherwise directed in
the Ritus or Ordo, e.g., at Te igitur (hands joined on altar), at the memento
of the living (hands joined before the face or breast), during the prayer
Hanc igitur oblationem (hands over the oblata and joined at the conclusion).
4. During the Pater noster (to Amen inclusively).

(a, ii) Hands Extended and Rejoined
The hands are opened out momentarily — as an invitation to prayer
»» These restrictions arc calculated to eliminate exaggerated gestures and to insure
that the use of the hands in prayer will be decorous and dignified.
“When the hands are correctly held, they arc not visible (or scarcely so) to persons
directly behind the celebrant.
” R. VIII, 5.
’< For the Secret the rubric (R. VII, 8) reads manus elevat hinc inde ante pectus
extensas.
Cf. the special rubrics in the liturgy of Candlemas, etc.
’· R. VII, 8.
·» R. V, 1.

LITURGICAL GESTURE

189

and to closer union with the celebrating priest — and immediately rejoined
(extendens, ac iungens manus ante pectus), within the Mass itself, but
not, for example, at the prayers of the blessing of candles, ashes, palms:
1. While saying Oremus31 (except immediately before Pater noster,
when the rubric R. X, 1 directs the priest to join his hands).
2. While the celebrant, turned to the people, addresses them with the
greeting Dominus vobiscum39 (at these words before going up to the altar,
before each Gospel and immediately before the Preface, the priest does not
extend his hands39),
3. While saying the two words Orate, fratres.*0
When the hands are thus opened out, preferably they are not extended
wider nor raised higher than the shoulders (hence the elbows should be kept
close to the sides), nor must they be lowered during the action, but held
before the breast. They are opened in a straight line, not in a curve.
(a, iii) Hands Extended, Raised, and Joined
This liturgical gesture, a gesture of praise and of more urgent, supplica­
tion, is described as extendens, elevans et iungens manus*1 and is used at
the opening words of:
1. Gloria in excelsis (cf. p. 243),
2. Credo,
3. Veni, sanctificator,
4. Te igitur,
5. The Blessing.42
This gesture is also used in the prayer Quam oblationem of the Canon,
after the words ut nobis Corpus et Sanguis fiat.*3
The hands arc extended before the breast and to the width of the
shoulders, raised to the height of the shoulders,44 and then lowered in a
direct line and joined before the breast. All this is done in one continuous
movement so that the hands trace a flat ellipse and its shorter axis. The

I

I

« R. V. 1; R. VII, 1, etc.
,gAt an altar where the priest celebrates facing the people, he does not, naturally,
turn around to say Dominus vobiscum, but he docs extend and rejoin his hands
(R. V, 3).
“Cf. R. VI, 2; R. VII, 8.
‘°R VII, 7.
n R. IV, 3, etc.; Ordo Missae; C.E. I, xix, 3; II, viii, 38; R.R. V, v, 9.
Although the rubric in these different parts of Ritus and the corresponding rubric in
the Ordo or Canon use different phrases in describing this liturgical gesture, rubricians
are in agreement that the gesture is the one described above, and is the same gesture in
the five instances that are mentioned.
« (1) R. IV. 3; (2) R. VI. 3; (3) R. VII, 5; (4) VIII, 1; (5) R. XII, I; cf. R. VII, 5.
« R. VIII, 4. In this particular case the priest does not begin the gesture by raising
both hands from the altar. The right hand is already raised to make the sign of the
cross over the chalice, and when this has been done the left is lifted from the table of
the altar. Both arc then raised from the height of the breast to the height of the shoul­
ders, and joined.

190

GENERAL CEREMONIES OF THE MASS

raising of the hands in this gesture is slight. They arc not to be raised
before the face (as C.E. I, xx, 3 might, at first sight, suggest) but only to
the height of the shoulders; such is the direction of Ritus IV, 3 (and it
adds quod in omni manuum elevatione observatur) and of C.E. II, viii,
38, which adds “so that the palm of one hand faces (respiciat) the other.”
The rubric regarding this gesture at Veni, sanctificator15 adds quod semper
facit [Celebrans] quando aliquid est benedicturus.
On all the six occasions on which this gesture occurs it is made while
saying the words which it accompanies, except at Te igitur, when the action
is completed before the prayer is begun.4·

(b, i) Hands Laid on the Altar
Sometimes the rubrics47 direct the celebrant, when genuflecting or kiss­
ing the altar, or blessing,'8 to place one or both hands on the altar.
In such cases he places the entire hand flat,4* palm downward with the
fingers held close together, on the table of the altar, outside the corporal
but close to it.80 Between the Consecration and the ablutions, while the
index finger and thumb of each hand are kept joined, the hands are placed
on the corporal51 but near its edge, so as to avoid touching any sacred
particles that may be on it.
The hands arc so laid:
1. Each time the celebrant kisses the altar,
2. Each time that he genuflects at the altar (except at the genuflection
which immediately precedes the Elevation of the Sacred Host, for then he
is holding the Host in his hands),
3. For Dominus vobiscum after the conclusion of the Secret and before
beginning the Preface,
4. During Per omnia saecula saeculorum at the end of the Canon.
The hands may be so laid on the altar, if at any time the celebrant is
obliged to wait before continuing the Mass (e.g., if at solemn Mass he did
not sit for the singing of the Gloria or Creed).

b, ii) Hands Laid on the Missal
For the reading of Lessons, of the Epistle(s), of the Gradual, Tract,
or Sequence, the celebrant is to place his hands palm downward either
on the Missal or on the altar,55 or, if he prefers, he may hold the book.”
He places his left hand flat on the Missal while he signs it at the beginning
of the Gospel.54
«» R. VII. 5.
51 R. VIII. 5; IX, I.
«« R. VIII, 1 and the rubric of the Canon.
52 R. V. 4; VI, 1. See p 237
«Eg, R. IV. 1; V. 4; VI. 1;VII. 7;IX. 1.
” R. VI, 1.
«· R. Ill, 5.
54 SR.C. 2572".
«» He must not. however, touch the corporal with the edge of his sleeves. The hands
should be kept flat on the altar — not partly raised — when genuflecting. Priests of low
stature should pay special attention to this.
so See p. 184, n. 15.

LITURGICAL GESTURE

191

IV. The Sign of the Cross
The Cross is the source of supernatural power and of grace and so
the sign of the cross is “the sign of Christ” (St. Augustine), the special
mark of the Christian, the “terror of demons” (St. Cyril), “the cause of
all graces and the source of all blessings” (St. Leo). Hence it is fre­
quently used in the Mass — the renewal of the Sacrifice of the Cross —
not only as a symbol full of meaning, but as the true sign of an in­
vocative blessing, whereby, through the merits of the Cross, our prayers
and offerings are rendered more acceptable, the Sacrifice more effective
in us. Consecratio huius Sacramenti, writes St. Thomas Aquinas,” et
acceptatio huius Sacrificii, et fructus ipsius procedit ex virtute Crucis
Christi; et ideo ubicumque fit mentio de aliquo horum, Sacerdos crucesignatione utitur.
In the celebration of Mass the priest signs himself with either the
large or small cross, and he makes the sign of the cross over persons
(e.g., over the congregation, the deacon) and over objects (over the water,
incense, the oblata). In all cases the sign of the cross which is traced is the
“Greek cross,” i.e., the cross with the four arms of equal length (ψ).

The Large Sign of the Cross
When signing himself the priest, standing erect, always’· places his
left hand, extended, the fingers and thumb held close together, on his
chest, just below the breast. With the tips of the three longest fingers
(index, middle, and ring fingers), fully extended and held close together,
he physically touches his forehead, then his breast, then the left shoulder,
and finally — bending his hand somewhat — the right shoulder. He should
not bend his head when touching the forehead. He touches the breast
just above where the left hand is placed. Having touched the right shoulder
he joins his hands before his breast, unless what follows demands a
different position for them (e.g., at the end of the Gloria or Creed).4’ From
after the Consecration until the ablutions, when the thumb and index
finger of each hand are held joined, he touches his forehead, etc., with the
lips of the middle and ring fingers only.
Ml of the cross in the Mass different words are
In making the large sign
used, and arc thus distributed:
M Sumina III, Q. 83, art. 5, ad 3.
’· He does this to sign himself even when standing at the altar (e.g., at the Introit
of Masses of the Living, during Libera when he signs himself with the paten), but were
he to bless someone or something when standing at the altar facing it, he would
place his left hand on the table (sec p. 185).
'-'CL S.R.C. 2682”.

1

GENERAL CEREMONIES OF THE MASS

Touching Forehead

Breast

In nomine Patris
Adiutorium
Indulgentiam
Cum Sancto
Et
Benedictus
Omni benedictione

et Filii
nostrum
absolutionem
Spiritu
vitam
qui venit
caelesti

Da propitius

pacem

Left Shoulder

Right Shoulder
et Spiritus
Sancti™
in nomine
Domini™
et remissionem
peccatorum
in gloria
Dei Patris
venturi
saeculi
in nomine
Domini
et gratia
repleamur
(In the prayer Supplices)
in diebus
nostris
(In the Embolism Libera nos)

The Small Sign of the Cross
The celebrant is directed by the rubrics60 to sign the Missal (or altar),
and his forehead, mouth, and breast at the beginning of each Gospel.
When signing the book he lays his left hand, flat, palm downward, the
fingers and thumb held close together, on the open page of the Missal,61
and with the front (soft part) of the thumb of the right hand — the
fingers fully extended and held together — he traces a small “Greek
cross”62 at the beginning of the text of the Gospel that he is about to read.
When signing the altar, before the Gospel In principio, he lays his left
hand palm downward on the table of the altar, and makes on this the
small cross with his right thumb. Having signed the book (or altar) he
places his left hand, flat, fingers and thumb extended and held close
together, below his breast, and with the front part of the thumb of the
right hand — the fingers extended, held together, and pointing leftwards
— he traces on his forehead (without bending his head), on his closed
lips, and on his breast, touching them physically, a small05 “Greek cross.”
Each time, he traces first the downstrokc of the cross. The three small
crosses are to be made not by drawing a continuous wavy line from the
forehead to the breast, but by six distinct actions: the thumb is to be
lifted between the two strokes of each cross, and between the three crosses.

The Sign of the Cross Over the People
When blessing the congregation in the Mass the celebrant lays his left
hand, palm inward, below his breast, and with his right hand — fingers
and thumb extended and held close together — raised erect, the fingers
pointing upwards so that the little finger is towards the people, he traces
■ Amen is said while joining the hands, or while placing them in any other position
demanded by a subsequent action.
”C E 1, xxv, 5.
•«R. VI, 2; Xll, 1.
·» S.R.C. 2572".
·’ Sec p. 191.
L
.
J. .
·» Small but not so small as not to be quite a distinct cross.

LITURGICAL GESTURE

193

over them the sign of the cross. In doing so he observes the limits that
he would observe if signing himself, i.e., he draws the downstroke of the
cross from the height of the forehead to before the breast (while saying
Pater et Filins), and the transverse stroke (to begin the tracing of which
he retraces the downstrokc halfway, i.e., from the lowest point to about the
height of the shoulders or a little higher) from the left shoulder to the
right (while saying ct Spiritus Sanctus).

The Sign of the Cross Over the Oblata
In signing the oblata (the bread and wine or, after the Consecration,
the Sacred Host and the Precious Blood in the chalice) the hands are first
joined,64 unless the left hand be engaged, as at the blessing of the water
at the Offertory or of the host and chalice before each Consecration. Then
the left hand is laid palm downward on the table of the altar,** the
fingers and thumb extended (except between the Consecration and the
ablutions), and held close together, and with the right hand, the extended**
and joined thumb and fingers pointing directly outwards (and not down­
ward) he traces a “Greek cross” over the host, the chalice, or both.*7
Each line of the cross is to be traced on the same plane; therefore when
the cross is begun over the chalice, in signing both chalice and host, the
hand must not be lowered when drawing the transverse stroke between
the chalice and host. The dimensions of the cross are to be traced by
the little linger (which is to be turned towards, and is nearest the object
over which the cross is made®8) and will vary, naturally, with the di­
mensions of the object. The cross is not to be so small as to be scarcely
perceptible, nor, ordinarily, so large as to exceed much the dimensions of
the objcct(s) over which it is traced. Hence, when signing the chalice alone
the dimensions of the cross (traced by the little finger) will not exceed
those of the cup,60 or of the pall, if the chalice is covered. In signing
the chalice and host together, the direct line of the cross is traced from
about the middle of the pall to the centre or the near edge of the host
(without lowering the hand); the transverse line — of the same length and
on the same plane — is drawn between the chalice and the host, passing
close to the front edge of the pall. In making each cross: (a) the entire
hand and arm should be moved — and the cross not traced merely by the
fingers operated from the wrist — so that straight lines at right angles to
each other arc traced, not circles or curves; (b) that a perfect cross be
formed, the better way is to retrace the direct line of the cross back to
its centre before moving the hand left and right to trace the transverse line.
«Cf. R. VII. 5.
« R III, 5; C.E. I, xix, 3.
·· Except between the Consecration and ablutions.

67 Cf. S.R.C. 1275«, 1711".
«R. Ill, 5.
69 Cf. R. IX, 3.

194

GENERAL CEREMONIES OF THE MASS

The cross is traced from 1 to 3, then from 3 to 2, then 2 to L, and lastly
L to R, where it ends. The cross is terminated on the right at the end of
the transverse line, the hand not being brought back to the centre. Each
cross should be traced slowly, deliberately, reverently, and not in a fussy,
jerky, violent, or hurried manner.
The words which immediately precede the ψ in the text of the Missal
are said while making the direct line of the cross; those that immediately
follow the ψ aro said while tracing the transverse line.

V. Striking the Breast
To express compunction of heart and humility, the celebrant strikes his
breast ten times in the course of the Mass:
1. In the Confiteor once at each mea culpa,
2. At the words Nobis quoque peccatoribus,
3. At each Agnus Dei, in Masses of the Living, at the words Miserere
nobis and Dona nobis pacem,
4. At each Domine, non sum dignus.10
The breast is struck with the right hand, lightly and noiselessly, in a
grave and gentle movement. Before the Consecration it is struck with
the entire open hand, the fingers and thumb fully extended and held close
together; after the Consecration with the tips of the middle, ring, and
little fingers bent towards the breast, the thumb and index finger being
kept joined and not touching the chasuble. In striking the breast, the
entire right forearm, and not merely the hand, is to be moved, but the
elbow should be kept close to the side.
While striking the breast with the right hand the left (a) is laid flat
on the chest, just below the breast, at the Confiteor; (b) is placed palm
downward on the corporal (near the left edge71) at Nobis quoque and
Agnus Dei; (c) holds the Sacred Host over the paten at Domine, non
sum dignus. Between each stroke at A gnus Dei and Domine the right
hand is cither placed, momentarily, palm downward on the corporal, or
10 (1) R HI. 7; (2) R. IX. 3; (3) R. X. 2; (4) R. X, 4.
« In order to avoid the danger of picking up any tiny particles of the Sacred Host
that may be on the centre of the corporal

LITURGICAL GESTURE

195

is moved slowly backwards in preparation for the next stroke, or may
be rested momentarily on the breast. The rubrics do not determine this
question, and rubricians have different views.

VI. The Eyes During the Celebration of Mass
1. In general, during the celebration of Mass the celebrant is to keep
his eyes cast down, when not reading from the Missal or altar card, both
for his own recollection and for the edification of the congregation. The
rubrics especially draw attention to custody of the eyes when the priest
is going to the altar,72 and when he turns to address the people at Dominus
vobiscum™ and at Orate, Jratres,14 and to bless them.7*
2. Ordinarily, the celebrant will keep his eyes on the Missal or altar
card while saying a prayer in the course of which no action is performed,
even though he knows the prayer by heart.
3. At certain parts of the Mass the rubrics direct the priest to raise
his eyes ad Deum or ad caelum, i.e., (a) before bowing to say Munda
cor meum, (b) before Suscipe, sancte Pater at the offering of the bread,
(c) during the entire prayer Offerimus at the offering of the wine, (d) at
Veni, sanctificator, (e) before Suscipe, sancta Trinitas, (/) at Deo nostro
of Gratias agamus before the Preface, (g) before Te igitur, at the begin­
ning of the Canon, (Λ) at elevatis oculis in caelum just before the Con­
secration. (i) immediately before the Blessing.7"
4. By the raising of the eyes the celebrant, following the example of
our divine Lord, more expressly directs his prayer of offering, thanks,
or petition to God; and so his eyes are to be raised to the Blessed Sacra­
ment when It is exposed above the altar,77 otherwise to the image of the
Crucified.7" This image, if the altar cross be in accordance with the
rubrics,” will ordinarily be higher than the six large candlesticks, so that
the priest in looking at it will look heavenward (as Ritus VIII, 4 and
XII, I expressly enjoins), Should the cross, however, contrary to the
prescriptions of the rubrics, be a very small one, or set low down, the
celebrant should raise his eyes above it, so as more obviously to direct
them ad Deum, ad caelum. If, on the other hand, the cross be very high,
it suffices to look towards it; the celebrant should not throw his head
back to look at the image of the Crucified.
77 R· II. I
·' R VII, 7.
”R. V, I
R XII. I.
■" (a) R. VI, 2; (b) R. VII, 2; (c) R VII. 5; (</) R VII, 5; (r) R VII. 7; (/) R.
VII, 8; (g) R. VIII, I; (Λ) R. VIII, 4; (i) R. XII. I
77 Commentaria ad Instructionem Clementis XI. xxx, 27.
’"S.R.C. 2960’.
■»Cf. p. 155.

f

196

GENERAL CEREMONIES OF THE MASS

Having looked upwards at the parts prescribed by the rubrics, the cele­
brant at once lowers his eyes, except during the prayer Offerimus of the
Offertory, when he keeps them fixed on the image for the entire prayer.
5. The celebrant will, naturally, look at the Sacred Host whenever he
is about to touch It, and there arc also times when the rubrics direct the
priest to look fixedly at the Sacred Host intentis in cam oculis, i.e.,
1. At the Elevation of the Sacred Host,
2. While making the memento of the dead,
3. During the entire Pater noster,
4. During the three prayers {Domine, lesu Christe, etc.) in preparation
for Holy Communion.80
Though it is not expressly prescribed he will, naturally, look at the Sacred
Host also at the prayer Supplices te rogamus and at each Agnus Dei, when
he bows over It, as It lies on the corporal;81 and at each Domine, non
sum dignus, when he bows over the Host held in his left hand.82

VII. Reverences in the Mass
In general, a reverence in the Sacred Liturgy is made to display respect,
submission, and affection, or to manifest all three. The kind of reverence
to be made will ordinarily depend on (a) the excellence of the person
to whom, or thing to which, it is made (c.g., a genuflection is made to the
Blessed Sacrament, a bow to an image), (6) the dignity of the person who
makes it (c.g., the celebrant salutes the cross of the altar in functione
with a bow; those of lesser rank, with a genuflection).
The rubrics of the Missal speak of the following:
Simple

A. Genuflections

(ii) Double

Reverences

Of the body

B. Bows

Of the head

A. Genuflections
A genuflection, because of the very humble posture that it entails, cxpresses the highest form of reverence. This attitude of abasement may
be observed for some time, as in kneeling or in the double genuflection,
or momentarily only, as in the simple genuflection, and so expresses
different degrees of reverence.
•° (1) R VIII, 5; (2) R. IX, 2; (3) R. X, 1. When this prayer is sung the celebrant
may look at the music, if necessary. (4) R. X, 3.
·» R. IX. 1; X. 2.
82 R· X. 4.

LITURGICAL GESTURE

197

(i) The Simple Genuflection”

1. In making a simple genuflection the right knee should touch the
ground momentarily only, close to the heel of the left foot*1 (unless the
genuflection be made on a step). The body must be held steady and
perfectly erect. The head is to be held quite straight, since the act of
reverence is fully expressed by the bending of the knee, and not by an
added bow of the head or body. Ordinarily, the hands are joined before
the breast and must not be lowered nor placed on anything while genu­
flecting; but when the celebrant genuflects at the altar he is to sustain
himself” by laying hands palm downward on the table of the altar
(except immediately before the Elevation of the Sacred Host, when he
is holding It in his hands). When so genuflecting at the altar the cele­
brant should («) first withdraw a little from the table to give himself
sufficient room for the forward movement of the left knee, and (h) take
special care to hold the body and head absolutely erect,M and to keep the
right knee well drawn forward, so that it touches the ground beside the
middle of the left foot and not a distance behind it.
2. Ordinarily, a genuflection is to be made on the ground (in piano);
only the celebrant (and the deacon and subdeacon in solemn Mass) in
sacred vestments, may genuflect on the step, and even he must genuflect
in piano on first approaching the altar (if the Blessed Sacrament be in
the tabernacle) and when about to depart from it at the end of Mass.
3. A genuflection should be made straight towards the object to which
it is directed. The celebrant, therefore, when genuflecting at the foot of
the altar (especially, when genuflecting on the step) must not turn side­
ways, but directly face the tabernacle. The movements of a genuflection
should be made quietly and gravely, in a dignified and reverent manner,
neither hurriedly nor yet with unnecessary delay.

(ii) The Double Genuflection
Λ double genuflection is made by kneeling on both knees, the right one
first, bowing moderately,” and then rising, beginning with the left foot.
«The word genuflectere in the rubrics sometimes means to make a genuflection,
sometimes to kneel down.
»» To place the knee with ease and grace in this position it will be found necessary
to raise the heel of the left foot slightly, and lean on the toes alone. When a genuflec­
tion is properly made the two feet arc kept within quite a small space (measured from
front to back) and are not spread out over a considerable area.
« R V, 4.
*" As said above, to bow the head is no part of a simple genuflection, not even when
the Holy Name occurs (e.g., at the words tit in nomine lesn omne genuflectatur). not
even when the rubric, after the Consecration, adds other words, c.g., genuflexus adorat,
genuflextis reverenter adorat (R. Vlll, 5, 7). These words imply neither an added bow
of the head nor, as some think, a slight pause while the knee touches the ground, but
indicate that in certain cases, because of the presence of the Blessed Sacrament on the
altar, the genuflection is to be made with additional reverence (c.g., a little more slowly).
·» I.c., bowing the head and the shoulders somewhat (cf. S.R.C. 4I791).

198

GENERAL CEREMONIES OF THE MASS

It is a good thing to make a very slight pause before and after bowing
and before rising.
Every reverence, genuflection, or bow is to be made with the head
uncovered. Therefore the biretta, skull cap,*8 or both must be removed.
There is one exception to this rule. When the celebrant vested and carrying
the chalice makes a bow or a simple genuflection, he remains covered;
when, however, he makes a double genuflection he uncovers when he has
knelt.8’
The Meaning of a Genuflection
The genuflection in the Mass signifies adoration, or very special rev­
erence or supplication. Hence it is used (a) to express adoration of the
Sacred Species (e.g., before or after touching the Sacred Host), or of
our Lord in relating acts of adoration that were or are given Him (e.g.,
the adoration of the Magi in the Mass of the Epiphany); (ό) to express
special reverence for the mystery of the Incarnation (e.g., the genuflection
in the Creed or in the Prologue of St. John’s Gospel) or for the Holy
Ghost (e.g., the genuflection at the words Veni, Sancte Spiritus at Pente­
cost); (c) to express humility and penance (e.g., at Flectamus genua'9* of
penitential Masses) or special fervour of supplication (e.g., at Adiuva nos
in the Tract of some Lenten ferial Masses).
The Simple Genuflection in Low Mass
A simple genuflection is made by the celebrant (covered if he is carrying
the chalice, otherwise uncovered):
1. On his way to or from the altar if he passes before the Blessed
Sacrament enclosed in the tabernacle, or a relic of the Sacred Passion
exposed for veneration in the chief place over the altar,’0 or (sometimes”)
if he passes an altar where Mass — after the Consecration and before the
Communion — is in progress.”
2. (In piano)9* on arrival at and before departing from an altar at
which the Blessed Sacrament is reserved in the tabernacle,04 or a relic of
the Sacred Passion is exposed for veneration in the chief place above the
altar,
·· Apart from Apostolic induit only a cardinal, bishop, or blessed abbot may wear a
skull cap during the celebration of Mass (C.J.C. 811, § 2).
»» Sec p. 219.
”· R. V, 4 (1962) says that the celebrant uirumque genu flectit at these words (cf
R.M. n. 440).
»° S.R.C. 2324s, 2390’, 2722s, 3201’.
·» Sec p. 220.
·’ S.R.C. 2002’«, 4135’.
•’S.R.C. 2682”.
»« Regarding Mass in presence of the Blessed Sacrament exposed, see p. 335, 552

LITURGICAL GESTURE

199

3. (On the step) before beginning Mass at an altar where the Blessed
Sacrament is reserved,
4. (Towards the Missal always*8) at Flectamus genua, when it occurs
in certain penitential Masses,
5. Towards the Missal; unless the Blessed Sacrament be exposed,
then towards It”) whenever, by a special rubric, a genuflection is ordered
in the Epistle, Tract, or Gospel (e.g., the Epistle of the Second Sunday
of the Passion, the Gospel of the Epiphany),
6. In the Creed (at Et incarnatus est, etc.),
7. Before and after each Elevation of the Sacred Species,
8. Before and after each touching of the Sacred Host, or after each
uncovering and after each covering of the chalice, between the Consecration
and the Communion,’7
9. (If Holy Communion be given) having opened and before closing
the tabernacle or the ciborium.'·“

The Double Genuflection in Low Mass
The celebrant makes a double genuflection:
1. On his way to or from the altar” if:
a) He passes before or near the Blessed Sacrament exposed, or meets
a priest carrying it,100
b) The Elevation of Mass, or actual Benediction with the Blessed
Sacrament, is taking place101 (and he remains kneeling until the chalice or
monstrance has been replaced on the altar),
c) Holy Communion is being distributed (having adored, the cele­
brant proceeds on his way),1"2
2. (In piano) on arriving at, and before departing from, an altar where
the Blessed Sacrament is exposed for adoration,
3. (Towards the Missal) at Flectamus genua and in the reading of the
Passion in Holy Week, at the words exspiravit or emisit spiritum.

B.

Bows

1. In the course of the celebration of Mass bows of different kinds
are made to express reverence for God, our Lady, the saints, and the
osS.R.C. 2859. The celebrant now kneels for Flectamus (n. 89 a).
’«S.R.C. 3875«.
”Cf. C.E. I. ix. 5.
"" Not necessarily immediately before or after (cf. p. 315).
»'· If carrying the chalice, he kneels, uncovers, bows, covers, and rises; if not carry­
ing the chalice, he uncovers when he comes within sight of the Blessed Sacrament and
remains uncovered until out of sight of It.
Commentaria in Instructionem Clem. XI, 13, 14.
>»‘R. II, 1.
103 R. II, 1; S.R.C. 2002>«.

200

GENERAL CEREMONIES OF THE MASS

Pope at the mention of their names. A bow is also used with certain
forms of prayer (e.g., Oremus) to direct the prayer even by external
attitude, and to express special earnestness in supplication combined with
particular self-abasement and humility (e.g., the low bow at Munda cor
meum or Supplices te rogamus). Sometimes the words that accompany the
bow give it an added significance, as at Gratias agimus tibi of the Gloria, or
Gratias agamus before the Preface.
2. The rubrics of the Missal and Caeremoniale Episcoporum use many
different words and phrases to describe these bows, sometimes, however,
employing just the simple word reverentia (e.g., R. II, 1, 4). Thus for
the deep bow of the body the Missal uses se profunde inclinare (e.g., R.
Ill, 7), profunda reverentia (R. Ill, 1); the Caeremoniale employs the same
phrases, and adds another: caput et humeros profunde inclinare (e.g., C.E.
I, xviii, 3; II, iii, 3). Rubricians describe a deep bow of the body as bowing
the body, head, and shoulders so low that it is possible to touch the knees
with the tips of the fingers (some say with the tips of the fingers with
the arms crossed, which entails even a deeper bow). When this bow is made
while standing at the altar, the forehead will almost touch the table.
This deep bow is often made by the celebrant (§9, infra), and is never
made by anyone who is kneeling, for them a moderate bow of the head
In making a
and shoulders is equivalent to a deep bow of the body.103*
105
bow of the body when at the altar, one should first step back a little
from it.
3. Another bow (usually called the moderate bow of the body) is
described in the rubrics, as inclinatus (e.g., R. Ill, 10; IV, 1), or aliquan­
tulum inclinatus (R. VII, 5, 7) or parum inclinatus (R. X, 4). It is a deep
bow of the head combined with a slight bow of the shoulders.103*
4. The third bow mentioned in the rubrics is a bow of the head, caput
inclinat (e.g., R. IV, 2)10*
Formerly because of a rubric of the Caeremoniale (II, viii, 46) two
kinds of head bow were distinguished, a deeper one for the name Jesus,
and a less deep one for the name of Mary or of a saint. But this fine
distinction is not mentioned in the new rubrics (R. V, 2), and is now
deemed obsolete.103
103 S.R.C. 41791.
103a Al each consecration (R. VIII, 5, 7) a special bow is involved in the position
of the celebrant’s hands cub it is super altare positis (the words stans capite inclinato
which followed in the old rubric have been dropped since the position of the hands neces­
sarily involves a bow) and al his Communion with the Host se inclinans cubitis super
altare positis (R. X, 4).
io« Twice the Ritus uses a qualified phrase: demiso aliquantulum capite, al the
memento of the living (R. VIII, 3), and caput aliquantulum inclinans at tibi gratias
agens before the consecration of the host (R. VIII, 4).
105 RM., n. 518, b, however, says of the celebrant seated at Et incarnatus of the
Creed "caput tantum profunde inclinat" and of prelates and canons at the Blessing of
Mass (n. 520) "caput profunde inclinant."

LITURGICAL GESTURE

201

5. The celebrant at Mass bows his head — unless he is already bowed,
e.g., during the prayer Suscipe, Sancta Trinitas — at Oremus, at the name
Jesus or Mary, at the name of a Saint or beatus on his feast (or on the day
to which it may be transferred) even if it be only commemorated,10· and on
its vigil,107 at whatever part of the Mass the name may occur, even after the
Consecration.
6. This bow:
a) Is made only when the name is used in its proper sense, not if it is
used in an accommodated sense. Thus there is no bow at Joseph in the Epistle
of the votive Mass of St. Joseph where the reference is to the patriarch of the
Old Testament;108
b) Is made only at the name under which the saint is venerated by the
Church, and so there is no bow when Simon is used for St. Peter or Saul
for St. Paul;
c) Is not made at the name of a saint occurring in a title, e.g., the name
Peter in the title of the Epistle on February 22, the name Luke in the title
of the Gospel on October 18.100
7. Since this bow of the head at the mention of his name is intended
to give the saint special honour on the occasion of his annual feast(s),
the bow is not made:
a) In a Votive or Requiem Mass,
b) When the name of the saint is mentioned not because of the occur­
rence of his feast, but because the Lenten Statio is taking place in a church
dedicated to him (e.g., there is no bow at the name of St. Paul occurring in
the Mass of Sexagesima Sunday),
c) When the name is mentioned in the prayer A cunctis or in a prayer
ad libitum.
A good example of the rules for the bow of the head occurs on the Feast
of St. Paul (June 30). The celebrant bows his head slightly at the name
Paul in the Collect, in the Alleluia verse, in the Secret, in the Postcom­
munion prayer, and throughout the Canon, but not in the title of the Epistle,
nor in the Tract in a votive Mass after Septuagesima.
8. To do special honour to the Pope as Head of the Universal Church
the celebrant bows his head slightly towards the Missal when he mentions
the name of the Pope in the Canon or in the oratio imperata for him.110

Bows in the Mass
9. From a study of the rubrics of Ritus Servandus and of Ordo Missae
and the Canon, it is possible to learn when the different kinds of bows are
to be made in the celebration of Mass. In most cases the rubric is clear; in
,0« R. V, 2 where a general rule is given.
™ S.R.C. 4281».
108 S.R.C. 2872«.

,oe S.R.C. 3767«.
110 R. V, 2; S.R.C. 2915», 3767«.

202

GENERAL CEREMONIES OF THE MASS

a few cases it is vague (e.g., the word reverentia is used) and then a moderate
bow will be correct.
(i) The Deep Bow of the Body (profunde inclinatus)
This bow is made by the celebrant:
η) to the altar or cross on arrival at an altar where the Blessed Sacra­
ment is not reserved (R. II, 2);
b) before beginning Mass at such an altar (R. Ill, 1);
c) at the Confiteor up to the conclusion of the response Misereatur
tui (R. HI, 7);
d) to cross at each inccnsation of the altar where the Blessed Sacrament is not present (R. IV, 4; VII, 10);
e) for the entire Munda cor meum, lube, and Dominus sit in corde meo
(R. VI, 2);
/) at the beginning of the Canon (Te igitur up to petimus) (R. VIII, 1 );
g) at Supplices te rogamus (up to ut quot quot) (Ordo, in loco)·,
ft) to the altar (where the Blessed Sacrament is not reserved) before
departing at the end of Mass (R. XII, 6).

(ii) The Moderate Bow of the Body (inclinatus)
This bow is made by the celebrant at:
a) Deus, tu conversus, etc. (R. Ill, 10);
b) Oramus te, Domine (R. IV, 1);
c) in spiritu humilitatis (R. VII, 5);
d) Suscipe, sancta Trinitas (R. VII, 7);
e) Sanctus (to Benedictus exclusively) (R. VII, 8);
I) Agnus Dei (R. X, 2);
g) the three prayers before Communion (R. X, 3);
h) Domine, non sum dignus (R. X, 4);
Placeat (R. XII, 1).
(iii) A Bow of the Head (reverentia, caput inclinat):
This bow is made by the celebrant:
a) to the cross or image of the sacristy (R. II, 1);
b) to the cross of the high altar (when the Blessed Sacrament is not
reserved there) if the celebrant passes it on his way to celebrate Mass (R.
II. I);
c) to the cross of the altar before descending to begin Mass (R. II, 4);
(A moderate bow may also be the meaning of reverentia in [«]. [ft], [c].)
d) at Gloria Patri (R. Ill, 6; IV, 2);
e) at Deo (Deum) and certain words of Gloria in excelsis and Creed
(R. IV, 3; VI, 3);

LITURGICAL GESTURE

203

/) at Oremus and the words Jesus, Maria, etc. (R. V, 2);
g) to the cross of the altar when passing it if the celebrant himself
transfers the book for the Gospel (R. VI, 1);
A) at Gratias agamus before the Preface (R. VII, 8);
at the Memento of the living (R. VIII, 3);
at the conclusion of the remembrance of the dead (R. IX, 2);
A) at Humiliate capita vestra (Lent) (R. XI, 2);
at the beginning of the Blessing (R. XII, 1).
10. The rubrics requiring bows made by the celebrant when at the
Epistle corner of the altar to be made towards the cross or an image of
our Lady or a saint on his feast have been suppressed. All bows (of the
head) are now made towards the book.
Bows to the Altar Cross
11. A difficult question to answer, and one about which there is great
difference of opinion among rubricians, is the question of the bow to be
made to the cross of the altar when the Blessed Sacrament is not present.
When a reverence to the altar is prescribed in the rubrics, it means
primarily to the altar itself (presumed by the rubrics to be a consecrated
altar) and secondarily to the cross at its centre, and so the rubrics say,
e.g., altari, seu imagini Crucifixi desuper positae,111 Cruci vel altari,112
ad illud (altare) se profunde inclinat,112 and the rubrics of the Caere­
moniale speak sometimes of the celebrant saluting the cross,'14 at other
limes of his saluting the altar."5
The rubrics arc explicit in distinguishing, during a function, between
the bishop (celebrating or not), the celebrant (paratus), and the
(cathedral) canons, on the one hand, and, on the other, all others in­
ferior to them; while the former salute the cross with a bow, the latter
salute it by a genuflection. Thus the bishop, whether vested or not, salutes
the cross of the altar with a deep bow"5 (i.e., of the body) and canons
on arrival, or before departing, or in the course of a ceremony, when
they pass before the cross or when they come to the middle of the
choir to perform some special duty, as the reading of a lesson at Matins,1"
salute it by a deep bow. According to the rubrics of the Missal the cele­
brant of Mass is to salute the cross with a deep bow (of the body) on
»■ R. II. 2
112 R. Ill, 1.
“» R. XII, 6.
1,4 E.g., I. ii, 5; xii, 9; xv, 5.
115 E.g.t I, xviii, 2.
neC.E* I,’ xv, 5; xxiii, 4; II. i. 18; viii. 30, 59. It is true that C.E. I, ii, 5; xii, 9; xviii,
2 and II. v, 9 seem to give a contradictory direction (they speak of a bow of the
head), but the leading commentators on the rubrics of the Caeremoniale (e.g., Catalan!,
de Hcrdt. Martinucci, Favrin, Vavasscur-Stercky) follow the texts which prescribe a
deep bow (of the body).
nT E.g. C.E. I, xviii, 3, 4; II, iii, 3, 10; V, 5, 6.

GENERAL CEREMONIES OF THE MASS

arrival at the altar,u· at the foot of the altar before beginning Mass,11· at
the incensation of the cross and altar,120 and before his departure at the
end of Mass.121
On the other hand, the deacon and subdeacon (when not canons)
are to salute the cross by a genuflection whenever they pass it;122 the deacon
at the absolution of the dead is to salute the cross of the altar and that
held by the subdeacon with a genuflection, while the Celebrant salutes
both with a deep bow,12’ and beneficiaries and others of the clergy are to
salute the cross of the altar when they pass it by a genuflection.124
These directions of the rubrics are confirmed and interpreted by decree
379211 of S.R.C. which rules that the genuflection to the cross, to be
made by all except canons (and the celebrant), applies not only to the
cathedral but to all churches or public oratories, only, however, in actu
f unctionis.125*
12. The rubrics are not, however, explicit about the reverence to be
made to the cross of the sacristy before leaving to perform a sacred func­
tion.128 Neither are they explicit about the reverence to be made to the
altar cross: (1) if the celebrant and others pass the high altar on their
way to perform a function at another altar;122 (2) before coming down
from the footpace to begin Mass;128 before leaving the middle of the altar
(from the footpace), or returning to it (at the foot), when the celebrant,
deacon, and subdeacon go to the sedile during solemn Mass.120 The Caeremoniale Episcoporum, II, i, 14, in speaking of the bow to be made by the
bishop when he approaches the altar for the incensation at Vespers and
before he leaves it to return to his throne, uses simply the word reverentia;
of a canon celebrant and his assistants in similar circumstances it says:130
et faciunt Altari profundam reverentiam (before the incensation) and facta
altari reverentia (after it); of the bishop, after the incensation of the altar
"" R. II, 1.
»»» R. Ill, 1.
130 R. IV, 4; cf. C.E. I, xxiii, 4. A few rubricians interpret this bow as a deep bow
of the head. There is no sound foundation for such a view. The rubrics use the words
profunda reverentia — the same words they use in describing the salutation to the altar
on the arrival of the celebrant and which the rubric (R. XII, 6) at his departure
repeats thus se profunde inclinat.
121 Se profunde inclinat, R. XII, 6.
>« R. IV. 7.
R.R. VI, iii, 10.
124 C.E. I, xviii. 3.
»«Cf. also S.R.C. 2515T.
*24 Facta reverentia Cruci, vel imagini illi, quae in sacristia erit, says R. II, 1, of the
priest leaving the sacristy to say Mass.
122 “Si vero contigerit cum transire ante altare maius, capite cooperto faciat ad illud
reverentiam" says R. II, 1, of the priest going to say Mass and carrying the chalice.
124 Facta primum Cruci reverentia says R. II, 4.
124 This case is not dealt with in the Missal.
«’II, iii, 10.

PRAYERS TO BE MEMORIZED

205

at pontifical Mass and before he leaves the footpace to return to his
throne, the rubric1” says jacta Cruci reverentia.1**
13. The question, then, is to determine the meaning of the general
term reverentia in the above cases. Relying on the rubrics and decree 3792",
and on the principle which may be deduced from them, that the cross
of the altar is to be saluted in the course of a function by the celebrant
(prelates and canons) with a deep bow, by all others with a genuflection,
we think the answers to the problem are these.
To the image of the sacristy, to the cross of the high altar if passing it
on the way to another altar, to the cross before descending to begin Mass,
either a bow of the head or a moderate bow is made at choice. The rubric
in each case being simply reverentia. When the celebrant and sacred minis­
ters leave the center of the altar to go to the sedile, and when they return
by the longer way, the deacon and subdeacon should genuflect, and to this
genuflection corresponds a deep bow of the celebrant (the Blessed Sacra­
ment not being present). They arc saluting the altar cross in actu functionis.

Appendix
PRAYERS TO BE MEMORIZED1»
For the celebration of Mass it will be necessary, or at least very desir­
able,1” to memorize the following prayers:
!.♦ The prayers for the washing of the hands and for the putting on of
the vestments.»5 (M)
2. * The preparatory prayers, said at the foot of the altar. (M)
3. * Aufer a nobis and Oramus te, Domine.
4. The form for the blessing of incense.
5. Kyrie and Gloria in excelsis. (M)
13111, viii, 35.
132 In all these cases, as the Cross before and after its incensation is to be saluted by
a deep bow (C.E. I, xxiii, 4; cf. R. IV, 4), it is not unreasonable to interpret reverentia
as a deep bow also.
133 Found (for the most part) in the Ordo Missae and Canon Missae of the Roman
Missal.
134 It is essential to know the prayers which are marked with an asterisk, either
because they cannot be read without much difficulty, or because they embody actions
which preclude their being read. The prayers marked “(M)" should be known by the
deacon and subdeacon also for solemn Mass; those marked “(D)" should, in addition,
be known by the deacon.
,3S These will be found towards the beginning of the Missal, between the prayers of
preparation for, and thanksgiving after, Mass. While there is no rubric prescribing
that these prayers be said by the deacon and subdeacon when vesting, it is obviously
becoming that they should say them. The prayers for the putting on of the tuniclc and
dalmatic arc found among the prayers given (after the prayers for the vesting of a
priest celebrant) for the vesting of a bishop when he pontificates.

206

GENERAL CEREMONIES OF THE MASS

6. * Munda cor meum (D) and Dominus sit.™*
7. * Per evangelica dicta (at the end of the Gospel).
8. The Creed. (M)
9. * Suscipe, sancte Pater; Deus, qui humanae substantiae; Offerimus
(D); In spiritu; Veni, sanctificator.
10. * The forni of the blessing of incense with‘the prayer for the inccnsation of the oblata, cross, and altar.
11. * Lavabo (at least the first verses).
12. Suscipe, sancta Trinitas.
13. * Orate, fratres (and the response for M).
14. * The Sanctus. (M)
15. * The beginning of the Canon (7e igitur . . . haec sancta sacrificia
illibata').
16. * From Quam oblationem to Haec quotiescumque (inclusive).
17. * Unde et memores (at least from hostiam puram).
18. * Supplices.
19. * Per quem haec omnia, etc.
20. * Pater noster.
21. * Libera (at least from da propitius pacem).
22. * Pax Domini and Haec commixtio.
23. * Agnus Dei (M), including the special form for Masses of the Dead.
24. * The three prayers that follow Agnus Dei.
25. * From Panem caelestem to Sanguis Domini (inclusive).
26. * Quod ore sumpsimus and Corpus tuum.
27. * Ite, missa est or Benedicamus Domino or Requiescant in pace.
28. Placeat.
29. * The Blessing.
,jnThc celebrant at solemn Mass has to know a slightly different form of this prayer
to bless the deacon before he sings the Gospel.
H *

PART II. THE RITE OF THE
CELEBRATION OF LOW MASS

Chapter III

THE PREPARATIONS FOR MASS

I. The Preparation of the Altar1
Altaic, in quo sacrosanctum Missae Sacrificium celebrandum est, debet esse
totum lapideum, rite consecratum; vel saltem habere debet tabulam lapideam,
scu petram sacram, item rite consecratam, quae tam ampla sit ut hostiam et
maiorem partem calicis capiat; aut etiam, ex Induito Apostolico, antim ensium,
rite benedictum.
Altare cooperiatur tribus tobalcis, rite benedictis, quarum una ita oblonga
sit ut, ad latera, usque ad terram pertingat.
Super altare adsit in medio Cmx satis magna cum Crucifixo, et candelabra
quae iuxta qualitatem Missae requiruntur, cum candelis accensis, hinc et inde
in utroque jus latere. Ponantur insuper sic dictae “tabellae secretarum,” sed
pro tempore Missae tantum; et, ad latus epistolae, cussinus, scu legile, Missali
supponendum.
Ad latus epistolc, super mensa ad hoc praeparata, parentur ampullae vini et
aquae cum pclvicula et manutergio, necnon parva campanula, et patina pro
fidelium Communione.
Super altare nihil omnino ponatur, quod ad Missae sacrificium vel ipsius
altaris ornatum non pertineat.2

In preparation for Mass the dust cover is removed from the table of the
altar. For a low Mass the frontal and conopaeum3 (when the Blessed Sacra1 The immediate preparation of the altar is dealt with here. For the remote prepara­
tion (with which the rubrics given above also deal); see O’Connell, Church Building
and Furnishing (Bibliography, p. 615).
2 R.M., nn. 525-529.
3 See Glossary, p. 608.

207

208

THE RITE OF LOW MASS

mcnt is present) arc of the colour of the Office of the day even though
the colour of the Mass vestments be different4 (e.g., for a votive Mass).
The altar cards arc placed in position5 and the Missal stand at the Epistle
comer, near to and parallel with the edge of the altar. If the Missal be not
brought to the altar by the server when coming out for Mass* it is left
beforehand, properly marked, on the stand. It should be placed closed on
the left-hand side or edge of the bookstand, with its opening towards the
middle of the altar. The key of the tabernacle is placed near it,’ but other
things that may be needed (e.g., the announcement book) should be placed
on the credence. Two candles are, ordinarily, lighted for the low Mass of
a priest who is not a bishop;8 the third candle for the Elevation® (if used) is
not lighted until shortly before the Consecration.
Nothing whatever, except what is necessary for the Sacrifice, or belongs
to the correct ornamentation of the altar, may be placed on the altar
during Mass.10
On the credence are prepared the cruets, finger bowl and towel,11 the
bell, the Communion plate,12 the prayer card, and anything else that may
be needed (e.g., the book of the Gospels).

III
Π. The Preparation of the Vestments

Paramenta altaris, celebrantis, ct ministrorum debent esse coloris convenientis
Officio ct Missae dici aut alteri Missae celebrandae secundum usum Romanae
Ecclesiae, quae quinque coloribus uti consuevit:

albo, rubro, viridi, violaceo

ct nigro.13

The vestments are usually prepared on the table which forms the top of
4 The conopacum is never black; nor should the frontal be if the Blessed Sacrament
is present (cf. p. 153).
* The rubric used to prescribe only one, in the centre, but the modern practice is to
have three and so the new rubric has tabellae.
• It is more correct that it should be. R. II, 1.
TThc Instruction of the Sacred Congregation of the Sacraments of May 26, 1938,
strictly forbids that the key should be left on the altar, or in the door of the tabernacle,
even in the morning when Mass and the distribution of Holy Communion take place —
especially if the altar at which the Blessed Sacrament is reserved be out of sight. The
key should be left on the altar only immediately before Mass or, better still, carried to
the altar by the server (or even by the celebrant) on the way to Mass.
•See p 157.
«Cf. R.M., n. 530.
10R.M., n. 529.
11 If the cruets have stoppers, it is more convenient to remove them before Mass,
but it is then advisable to cover the cruets with the finger towel to keep out dust and
insects. The use of a spoon for the water is not forbidden (S.R.C. 30644 ); nor is it
prescribed.
n When the Communion plate is not in use it is well to lay it face downward on
the altar (momentarily) or on the credence, so that the surface will not collect par­
ticles of dust Naturally this is not done between the time that the plate is used and
its purification.
«UM., n. 117.

THE PREPARATIONS FOR MASS

209

the vestment press; if there be no sacristy, or if it be very distant, they may
be laid out on a table near the altar. Only in case of necessity may they
be prepared on the table of the altar itself for the Mass of a priest who is
not a bishop; and then they are laid, not on the middle of the table, but
at the comer (usually the Gospel comer). In preparing the vestments the
sacristan lays on the table the chasuble, the stole, and maniple, and over
these the cincture and alb. On the alb may be laid the burse (containing a
corporal) and the chalice veil, ready for the celebrant when he comes to
prepare the chalice. Nearby, ordinarily to the right of the vestments, is the
Missal, duly marked by the sacristan. The box of altar breads should also
be at hand. Shortly before the hour of Mass the chalice and paten, covered
by the pall,1* are taken from the safe and placed, usually, to the left of
the vestments.14

II

The Preparation of the Celebrant

Sacerdos Missam celebraturus orationi aliquantulum vacet, precibus inferius
positis, ad libitum adhibitis. Deinde accedit ad locum in sacristia vel alibi
praeparatum, ubi paramenta, aliaque ad celebrationem necessaria habentur,
accipit missalc, perquirit Missam, perlegit, ct signacula ordinat ad ea quae
dictums est. Postea lavat manus, dicens orationem inferius positam.14

The preparation of the celebrant for Mass is twofold, remote and proxi­
mate. The remote preparation consists in:
1. Sacramental confession (if needed),
2. The observance of the prescribed fast,
3. The preparation of his person.
The proximate preparation consists in:
1. Prayer,
2. The fomiation of his intention,
3. The preparation of the Missal,
4. The washing of his hands,
5. The preparation of the chalice,
6. The vesting.
The Remote Preparation
1. Confession. “Let not the priest who is conscious of mortal sin, how­
ever contrite he may think himself, presume to celebrate Mass without
having previously made a sacramental confession; but, if he lacks the neces>« The most convenient place to keep a pall when not in use is on the paten (placed
on the chalice), which it keeps free of dust.
xs It is presumed that the celebrant will arrive for Mass in cassock and biretta (if
used). For visiting priests a cassock and biretta should be available in the sacristy.
14 R. I, 1.

210

THE RITE OF LOW MASS

sary choice of confessor (copia confessorii) and is obliged to celebrate, or has
celebrated after having made, however, an act of perfect contrition, he
must go to confession as soon as possible.”*7 If necessary, the celebrant
should go to confession before putting on the sacred vestments. When
vested he represents Christ, and should not appear as a sinner.
2. Fasting. The observance of a fast (except the use of water) is, nor­
mally, of obligation before the celebration of Mass.18 In virtue of the Motu
Proprio Sacram Communionem of March 16, 1957, solid food or alcoholic
drink may not be taken within three hours of beginning Mass at whatever
hour (even midnight); or any nonalcoholic beverages (except water) within
one hour.
3. Preparation of Body. The priest who is about to celebrate Mass
should, it is hardly necessary to say, attend to the cleanliness of his person,
and of his clothing (including his footwear). The priest, whose daily duty
and privilege it is to handle the body of Christ, should pay particular atten­
tion to the care of his hands and try to keep them in irreproachable order.

The Proximate Preparation
1. Prayer. Both the rubric’0 and the Code of Canon Law20 direct the
celebrant to spend some time in prayer before the celebration of Mass.
The prayers of preparation which arc given in the Missal arc not of obliga­
tion — pro temporis opportunitate says the rubric — but as they are the
Church’s official prayers and are indulgcnced,21 they are, obviously, prefer­
able to other vocal prayers. The antiphon Ne reminiscaris is said in full
before the psalms. Alleluia is added to the antiphon in Eastertide, even
before a requiem Mass; and the Gloria Patri at the end of the psalms is
not omitted nor changed into Requiem aeternam, if the Mass is to be for
the dead (for these prayers arc private prayers of preparation). It is an
excellent thing, when feasible, to spend the time of preparation for Mass
in the church, thus honouring the Most Holy Sacrament and edifying the
faithful.
2. Formation of Intention. Beforehand the celebrant ought to form his
intention regarding the application of his Mass.-- Sometimes it may be neces­
sary to determine the application before the time of the immediate prepara­
tion for Mass, as it may affect the choice of vestments and the preparation
of the altar.21
>’ C.J.C. 807.
Ibid., 808. For lhe changes made by the Motu Proprio Sacram Communionem
(March 19, 1957), sec p. 142
»· R. 1. 1.
20 Canon 810.
21 The indulgences were much increased by Pius XI in 1936 (Enchiridion Indulgen­
tiarum, 1952, n. 747).
22 Sec “the Application of the Mass," p. 39 ti.
22 E.g., the celebrant may elect to say a votive Mass or a requiem Mass, when lhe

THE PREPARATIONS FOR MASS

211

The celebrant should fix in his mind beforehand, also, the persons —
especially if they be many — for whom (apart from the application of the
ministerial fruits2526
*29of the Mass) he wishes to pray at the memento of the
living and of the dead. Then when he reaches each memento in the Canon
he will be able, in a moment, to renew his intention and not weary those
at Mass by undue dclay.2n
3. Marking the Missal. To avoid errors and wearisome delay at the
altar, the Missal should be carefully marked beforehand — the Mass itself,
in the Proper or in the Common, the Preface, the commemorations, and
any oratio imperata2' — according to the calendar of the church in which
the Mass is to be celebrated.2" This marking beforehand is particularly
necessary if the Missal has not previously been prepared by the sacristan,
or by a priest who had already said Mass that day, or if the formulary of
the Mass be a new one which may not be found in its proper place, but
inserted somewhere at the back of the Missal. But even if the Missal has
already been marked, the celebrant should verify the marking and at least
glance at the place of the different parts (e.g., commemorations) that he will
recite. This enables him to avoid undue delay later; and even the seconds
that arc lost in looking about for the different prayers are precious when
Mass is to be celebrated within a reasonable time and yet with due rever­
ence. The rubric,” indeed, directs the priest to read over the formulary of
the Mass beforehand, so that in the actual celebration of Mass he may read
it readily and understand its content.
If the celebrant be a visiting priest, he should ascertain beforehand the
(Christian) name of the bishop of the diocese, which must be mentioned
in the Canon, and inquire if there is an oratio imperata in the diocese.30
4. Washing of the Hands. After the priest has marked the Missal, he
is directed by the rubric to wash his “hands,” and not merely the tips of the
thumbs and index fingers as at the Lavabo,31 while saying the prayer Da,
Domine. This washing is a ceremonial one, and usually consists in letting
rubrics permit, instead of the Mass of the day. While the obligation in justice of the
application of a Mass is fulfilled whatever be the quality of the Mass, the celebrant is
bound to pay attention to liturgical congruity. (a) It is not congruous to say a
requiem Mass except for the dead; nor should a Mass of the living be said ordinarily
for a dead person when the rubrics permit a requiem Mass, for the prayers of this,
appointed by the Church, have a special efficacy for the dead, (b) The reasonable
desires of the donor of a stipend must be complied with when they are expressed and
can be fulfilled by, e.g.. the celebration of a suitable votive Mass or a requiem Mass,
when the rubrics permit. (Cf. S.R.C. 4031* and the teaching of moral theologians, and
sec p. 53).
23 See p. 39.
26 Cf. the admonition given in R. VIII. 3.
2T See p. 113.
Sec p. 51.
29 R. I, I.
30 In a properly appointed sacristy these items of information will be printed and
hung in a conspicuous place.
31 R. VII. 6.

212

THE RITE OF LOW MASS

a little water flow
hands are already
priest has come a
washed with soap

over the fingers, as it is presumed that the celebrant’s
clean. If, however, they are not — for example, if the
distance, or driven a car — they should be thoroughly
in the ordinary way, to ensure perfect cleanliness.

5. Preparation of the Chalice.
Deinde praeparat calicem (qui debet esse vel aureus vel argenteus, aut saltem
habere cuppam argenteam intus inauratam, et simul cum patena itidem inaurata,
ab Episcopo consecratus), super cius os ponit purificatorium mundum, et super
illud patenam cum hostia integra, quam leviter extergit, si opus est, a fragmentis,
et eam tegit parva palla linea, tum velo serico; super velo ponit bursam coloris
paramentorum intus habentem corporale plicatum, quod ex lino tantum esse
debet, nec serico, vel auro in medio intextum, sed totum album, et ab Episcopo,
vel alio habente facultatem, simul cum palla benedictum.’2

On arriving in the sacristy to say Mass, the priest gets from the drawer
assigned to him his amice and his purificator33 and leaves them near his
chalice. After having washed his hands, he lays the purificator across the
mouth of the chalice (arranging this so that the cross which is usually
marked on its foot is facing him), letting the two ends fall down evenly
on either side. Then he takes a large host from the box of altar breads, sees
that it is intact {integra), and, if necessary, turns it around, held lightly
between his thumb and index finger, to remove any loose particles. He may
trace lightly on it with the paten two lines (if this has not been done in
making the breads) to mark where the “fraction” will be made — one
down through the centre of the host, the other marking off a part {particula,
say a sixth or less of the half host), at the bottom of the left-hand half,
to be put later into the Precious Blood.34 He places the host on the paten,
and lays this on the purificator on the chalice and covers it with the pall.
Over this he puts the chalice veil, taking care that at least all the front
part of the chalice is covered and will not be exposed to view as he carries
it to the altar.” On the top he puts the burse containing a linen corporal,”
•411
arranging
it with the opening away from himself (that when later — if the
veil be not large enough to cover the chalice back and front — he turns
the chalice around so that the veiled part, as he carries it, faces the con­
gregation, the opening of the burse will be towards him). The corporal is
•2 R. I. I.
·’ For a visiting priest, a clean amice and purificator should be prepared and left
beside the vestments.
R. X, 2.
»’Cf. S.R.C. 1379.
’· It is most important that the corporal should be scrupulously clean (De Defecti­
bus, X, 1) and so frequently changed. Corporals ought not to be left in burses after
Mass, as they get stored away with the difierent sets of vestments, are seldom changed,
and are in danger of becoming mildewed. A good plan is to remove the corporal when
the Masses of the day arc over and place it with the pall on top of the paten on the
chalice, when this is put into the safe.

THE PREPARATIONS FOR MASS

213

to be carried to the altar in the burse” for each Mass, and it may not be
left spread out on the altar for several Masses.*· If the veil is large enough
to cover the back as well as the front of the chalice, the celebrant — if he
finds it more convenient in carrying the chalice — may fold up one part
of the veil over the chalice until he has placed it on the altar, but the part
of the chalice that faces the people must be entirely veiled, so that it cannot
be seen. In reply to a query as to whether it was lawful to carry a
manutergium (towel? handkerchief?) on top of the chalice when going to
and returning from the altar, S.R.C. replied “It is not lawful."” Many
rubricians, relying on this reply, teach that it is not permissible to carry
anything on top of the chalice. This conclusion is scarcely warranted.
While it would be unbecoming and unnecessary to carry a handkerchief, it
is certainly permissible to carry the tabernacle key,40 since it is something
belonging to the function rather than to the person of the priest, and a few
authorities would permit the celebrant to carry his spectacles. It is better,
however, to send such articles out to the altar beforehand, or to have the
server carry them.
The rubric supposes the chalice to be prepared by the celebrant himself.
It is, however, permissible to have it prepared beforehand41 — only, how­
ever, by a person who is entitled by law4: or apostolic privilege to touch
sacred vessels and unpurified sacred linens — but the celebrant is recom­
mended to do it himself,43 as the rubric prescribes.

IV. The Vesting of the Celebrant
Quibus ita dispositis, accedit ad paramenta, quae non debent esse lacera, aut
scissa, sed integra, et decenter munda, ac pulchra, ct ab Episcopo itidem, vel
alio facultatem habente, benedicta; ubi calceatus pedibus, et indutus vestibus
sibi convenientibus, quarum exterior saltem talum pedis attingat, induit se,
dicens ad singula singulas orationes inferius positas.44

1. Apart from necessity, as previously noted in this chapter (p. 209)
only bishops, at all times, and lesser prelates if about to celebrate pontifically, may vest from the middle of the altar.43
2. The rubrics suppose the celebrant to be attired in a cassock — a
!T S.R.C. 1866’.
’’S.R.C. 2146.
’’S.R.C. 2118.
40 See p. 208, note 7.
41 S.R.C. 4194*, 4198”; Instruction of S. Cong. Sacr., March 26, 1929.
41 I.e., either a cleric (one who has received at least tonsure) or those who have
charge of these sacred things (C.J.C. 1306, § 1), i.e., the sacristan, religious or lay.
’’S.R.C. 4198”.
44 R. I, 2.
‘•S.R.C. 1131”, 1333”, 1480, 2781, and cf. 3110’.

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THE RITE OF LOW MASS

cassock reaching to his heels*6 — when he arrives to say Mass, and to be
calceatus pedibus, that is, to use the footwear that ordinarily is worn in
public by the clergy of the diocese.47 It is an abuse to put on the sacred
vestments over outdoor dress without a cassock (except, naturally, when
the cassock itself is the ordinary outdoor dress of the priest), or to wear
coloured shoes.
3. The recitation of the prayer which the rubric prescribes while putting
on each vestment4’ is of obligation sub levi. On this account and because
of the duty of general recollection, the celebrant should not, apart from
necessity, converse with those about him while he is vesting.
4. Before vesting the celebrant removes his skull cap, if he wears one.
Only cardinals, bishops, blessed abbots, and those who have an apostolic
induit may wear a skull cap (zucchetto) for the celebration of Mass,40 and
then it must be removed from the Preface to the Communion (inclusive).
5. The celebrant may himself take each vestment from the table, or it
may be handed to him by the server, who stands at his left. The chasuble,
however, is usually put on by the celebrant himself.80
The Amice
Ac primum accipiens amictum circa extremitates et chordulas, osculatur illud
in medio, ubi est cnix, et ponit super caput, et mox declinat ad collum, et eo
vestium collaria circumtegens, ducit chordulas sub brachiis, et circumducens
per dorsum, ante pectus reducit, et ligat.11

6. The celebrant takes the amice at the two upper comers, where the
strings arc fastened, kisses the cross which is worked in the centre of the
amice,12 or in the centre of the top border (which is more convenient), and
brings the amice around to his back, not by throwing it over his head, but
by swinging his right arm around over his head. He touches his head
momentarily with its upper edge, lowers it on to his shoulders, and tucks
it inside his collar, around his neck, till the two corners almost meet in
front. Then crossing the right-hand string over the left one, he brings the
strings around his body, under the arms, and back again to the front, where
«· R. I. 2; C.J.C. 811.
·’S.R.C. 32681.
‘'There is an indulgence of 100 days for each prayer (Enchiridion, n. 748). Only
the last of the prayers (the one for the chasuble) has Amen al the end.
” C.J.C. 811 5 2.
»° Cf. R. I, 3.
11 R. I, 3.
41 When the cross is in this position, the celebrant should lift up the entire amice
until he can conveniently kiss the cross, and not push the part with the cross up to
his mouth with his right hand If. by accident, no cross is marked on the amice, the
celebrant should not trace one on it with his thumb and then kiss this imaginary cross
(cf. R. IV. I).

THE PREPARATIONS FOR MASS

215

he tics them.” While putting on the amice the celebrant recites the prayer
Impone.
To make the sign of the cross before taking up the amice is not pre­
scribed, but it is a laudable usage.
The Alb and Cincture
Tum alba induitur, caput submittens, deinde manicam dexteram bracchio
dextero, et sinistram sinistro imponens. Albam ipsam corpori adaptat, elevat
ante, et a lateribus hinc inde, et cingulo, per ministrum a tergo sibi porrecto,
sc cingit. Minister elevat albam super cingulum circumcirca, ut honeste de­
pendeat, et tegat vestes; ac eius fimbrias diligenter aptat, ut ad latitudinem
digiti, vel circiter, super terram aequaliter fluat.54

7. The celebrant takes the alb with both hands and, without kissing
it, first puts his head through it,55 laying it on his shoulders, and then inserts
his right and afterwards his left arm. He ties it at the top and tucks away
the ends of the strings out of sight, if necessary.” He then takes the cincture
— which the server37 places in the celebrant’s hands held behind his back,
the doubled end in his left hand, the tasselled end in his right — brings it
around his waist and tics it in front. He so arranges it as to have a short
part only, sufficient to tic the knot, in his left hand, and in his right all
the rest of the cincture, with the tassels at the end. By custom the cincture
is worn doubled, and no special kind of knot is prescribed in tying it. It
is of ideal length when, having been tied, the tassels just reach the floor in
front, without, however, resting on the floor and thereby being soiled. This
gives sufficient length with which to adjust the ends of the stole.
8. The rubric gives detailed directions about the arrangement of the alb,
and clearly attaches importance to this. It assumes that the alb is long —
indeed too long, for it says albam . . . elevat ante, et a lateribus hinc inde
and minister elevat albam. Hence the priest should see that the alb is not
so long as to trip him or to trail on the ground behind, but, more particu­
larly, he must take care that it is not too short, for as the rubric orders,5*
it is to cover his clothes and to hang down evenly to within about a finger
(i.e., about an inch)5" of the ground. The alb should be arranged to hang
51 The priests of certain Religious Orders, who wear a hood in place of a biretta,
keep the upper part of the amice on the head while vesting (or wear a specially shaped
amice) and afterwards lower it as a hood over the chasuble (cf. S.R.C. 40561, 4169).
’· R. I. 3.
55 Or the server, if tall enough, may put the alb over the priest's head on to his
shoulders.
54 It is much to be desired that the form of alb which has a round or square opening
large enough to admit the head with case, but with no opening down the centre,
would come into general use. This form avoids the ugly appearance of an opening
in front and the rather silly look of a bow sticking out over the crossed stole.
” R. I, 3.
55 R. I, 3. So also C.E. (II, viii, 13) ita ut [alba] aequaliter defluat et vestes contegat.
■” In old measure a “finger” means an inch or three quarters of an inch; in modern
measure it is reckoned four and a half inches.

216

THE RITE OF LOW MASS

evenly all around, and not be gathered at the waist in a clumsy bunch
behind. The insistence of the rubric on the careful arrangement of the alb is
easily understood when one remembers how unsightly a badly arranged
alb looks. An alb which is too short for the wearer, or has been so pulled
up that it displays a good deal of the cassock, or, worse still, trousered
or stockinged legs, is not becoming.
While putting on the alb the celebrant recites the prayer Dealba me; and
Praecinge me while tying the cincture.

The Maniple and Stole
Sacerdos accipit manipulum, osculatur cniccm in medio, et imponit bracchio
sinistro. Deinde ambabus manibus accipiens stolam, simili modo deosculatur,
et imponit medium eius collo, ac transversando eam ante pectus in modum
cnicis, ducit partem a sinistro humero pendentem, ad dexteram, et partem a
dextero humero pendentem, ad sinistra. Sicquc utramque partem stolae extremi­
tatibus cinguli hinc inde ipsi cingulo coniungit.®0

9. Then the celebrant takes the maniple in his right hand, kisses the
cross in the centre of it, and fastens it over his left arm, between the wrist
and the elbow, but somewhat nearer to the elbow, to prevent it impeding
his movements at the altar or sweeping over the corporal. If it is fastened
by ribbons the server will tic these. While putting on the maniple the
celebrant recites the prayer Merear.
10. Next the celebrant takes the stole with both hands near the cross in
the centre. He kisses this cross, and places the stole so that the back part
lies, flattened down,®1 between the shoulders at the base of the neck. Notice
that the stole is placed, and not thrown over the head, and that it lies at
the base of the neck and not up about the neck, nor yet down in the
middle of the back — medium eius collo, says Ritus;®2 and super eius
humeros applicat ita ut nec eius collum tegat, says Caeremoniale Episco­
porum?' in describing the vesting of a bishop for pontifical Mass. The cele­
brant then crosses the stole’* over his breast, right end over the left, and
fastens it at his sides with the hanging ends of the cincture, passing these
over the stole and then drawing them up through the part of the cincture
which is tied around his waist, leaving the tasscllcd ends hanging loosely
at his sides. A stole should be very long, and its ornamented ends may,
indeed ought to, if we can judge by the illustrations of the stole as it was
®° R. L 3.
81 The server should place his hand on the stole to keep it in this position until the
celebrant has put on the chasuble. In general, the server should be trained to aid the
celebrant to vest. There arc things like the holding of the cincture, the arrangement
of the alb, and the position of the stole for which his help is not only useful but
necessary.
•«I, 3.
·’ II, viii, 14.
·♦ If the celebrant is a bishop or a cardinal, or an abbot having the use of nontifiral
insignia (pontificalia), he does not cross the stole (R. I, 4).
Ρ°
c

THE PREPARATIONS FOR MASS

217

»11
worn centuries ago, hang down below the chasuble and even come
quite
close to the ground. While adjusting the stole the celebrant recites the
prayer Redde mihi.

The Chasuble
Postremo sacerdos accipit planctam et, convenienter, caput tegit.*’

11. Finally the celebrant takes the chasuble with both hands, and with­
out kissing it places it over his head on to his shoulders, reciting the prayer
Domine, qui dixisti. When it has been arranged so that it hangs properly,
he fastens it by the strings, which he draws around his body and back again
to the front, where he ties them. It is better that the chasuble should cover
the stole at the back,08 and this it will do without difficulty if the stole is in
its proper position between the shoulders. If the chasuble be of the more
ample form — extending at the sides to the wrists or lower — the cele­
brant will gather it up in folds across his arms before taking the chalice.
12. It is well to have his handkerchief where he can easily reach it, and
so the celebrant may put it up his sleeve, or hang it through the cincture
but covered by the chasuble.
13. Once vested for Mass the celebrant represents Christ Himself. He
should not take part in any unnecessary conversation, but should spend
the time in recollection and prayer until the moment arrives for him to go
to the altar.
« R. I, 3.
MCf. C.E. II, viii, 14.

Chapter IV

THE CELEBRANT GOES TO THE ALTAR

I. The Celebrant Leaves the Sacristy
Sacerdos, omnibus paramentis indutus, accipit manu sinistra calicem, ut supra
praeparatum, quem portat elevatum ante pectus, bursam manu dextera super
calicem tenens, et facta reverentia Cruci, vel imagini illi, quae in sacristia erit,
accedit ad altare, ministro cum Missali et aliis ad celebrandum necessariis (nisi
ante fuerint praeparata) praecedente, supcrpclliceum induto. Procedit autem
oculis demissis, incessu gravi, erecto corpore?

1. The rubric requiring the celebrant to wear his biretta when going to
the altar to celebrate Mass is no longer of obligation. The new rubric says
that it is becoming to do so {convenienter caput tegit) 2
2. Then the celebrant takes the chalice in his left hand, holding it at
the node, and, keeping his elbow to his side, lays his right hand — palm
downward, fingers and thumb held close together — on top of the burse,
which should have its opening towards him. If the chalice veil is not long
enough to cover the back as well as the front of the chalice, or should it
have a cross or other ornament on the front, he must turn the chalice
around before taking it up, for it must be veiled from view as he goes to the
altar.3 The chalice is to be carried elevatum ante pectus, and close to, but
not against, the chasuble.
3. Next the celebrant bows his head* to the cross or the principal image
» R. Π, 1.
*R. I. 3.
3 Cf. S.R.C. 4181 \
♦ See p. 204. Throughout this book the following expressions arc used:
To bow low (deeply) = a deep bow of the body (see p. 200).
To bow = a moderate bow of the body (p. 200).
To bow (his) head = bow of the head alone (p. 200).

218

THE CELEBRANT GOES TO THE ALTAR

219

of the sacristy. If there is none, the bow is omitted. Preceded by the server,
who is vested in cassock and surplice and carries the Missal “and other
things necessary for Mass, unless they were prepared beforehand” (which
is, obviously, better), the celebrant leaves for the altar.
4. The celebrant is to proceed “with eyes cast down, at a moderate
pace, and holding himself erect.”8 He may, if he can conveniently do so,
take holy water, either directly from the font or from the server, at the
entrance to the sanctuary,0 and, covered, make the sign of the cross.
5. If the door of the sacristy is behind the altar, so that this may be
approached from either side, the celebrant will go out by the Gospel side,
so that the server will be on his right on arriving at the foot of the altar
and will not be obliged to step back to let him pass. They will return at the
end of the Mass by the Epistle side?
Reverences on the Way to the Altar
Si vero contigerit euni transire ante altare maius, capite cooperto faciat ad
illud reverentiam. Si ante locum Sacramenti, genuflectat. Si ante altare ubi
celebretur Missa, in qua elevatur, vel tunc ministratur Sacramentum, similiter
genuflectat, et detecto capite illud adoret, nec ante surgat quam celebrans
deposuerit calicem super corporale.’·

6. There are many occasions on which the celebrant on his way to the
altar has to pay due reverence to sacred persons or things.
The general rule is that when the celebrant is carrying the chalice he
remains covered, if wearing his biretta, except for a double genuflection; but
if he is not carrying the chalice he uncovers before making any reverence.
When a double genuflection has to be made the procedure is this:
a) If the celebrant is carrying the chalice, he does not uncover until
he reaches the spot where he is to genuflect, then he kneels on both knees,
uncovers and cither hands his biretta to the server or retains it, the opening
towards himself, his hand (and not the biretta) resting on the burse. He
bows, puts on the biretta, rises, and proceeds on his way?
h) But if the celebrant is not carrying the chalice, he uncovers when
he comes within sight of the Blessed Sacrament, and holds his biretta with
the opening against his breast, his thumbs within the biretta, the other
fingers outside it, holding it at the bottom. He makes the double genuflec­
tion at the proper spot, and proceeds on his way, remaining uncovered
until he is out of sight of the Blessed Sacrament.
7. While going to the altar if the celebrant passes:
a) The high altar (at which the Blessed Sacrament is not reserved),
even at a distance, he bows;10 he docs not bow when passing other altars.
»R. II, 1.
«S.R.C. 2514«.
’S.R.C. 3029’2.

’R. II, 1.
» See p. 199.
10 See p. 202.

220

THE RITE OF LOW MASS

b) The Blessed Sacrament not exposed — either enclosed in the taber­
nacle, or on the table of the altar (but not in view) where a Mass is in
progress between the Consecration and the Communion — he makes a
simple genuflection. In the second case, however, he should genuflect only
if, by accident11 (e.g., by hearing the bell or the recitation of the Pater
noster) he adverts to the part of the Mass which is going on.
c) The Blessed Sacrament Exposed
(i) In the monstrance, or even in the ciborium,12
(ii) Holy Communion is being distributed,
(iii) The Elevation of Mass, or the actual Benediction with the
Blessed Sacrament, is in progress,
(iv) A priest (vested) carrying the Blessed Sacrament passes.
In all these cases, the celebrant stops and makes a double genuflection (as
described on p. 197). In cases (i) and (ii) he proceeds on his way immedi­
ately afterwards;1* but in cases (iii) and (iv) he remains kneeling until the
chalice or monstrance (ciborium) has been replaced on the table of the
altar, or until the priest has passed out of sight (in case iv).14
d) Relics
(i) If a relic of the True Cross or of any other instrument of the
Sacred Passion13 be exposed for veneration in the chief place
over an altar, the celebrant genuflects when passing it;10
(ii) Should he pass a relic of the Passion not exposed, or an im­
portant (insignis11) relic of a saint exposed for veneration, he
bows his head.1· He docs not bow before lesser relics of saints,
even though exposed for veneration.
Neither the rubrics nor rubricians speak of the celebrant making any
reverence should he pass before an image which on some feast day is the
object of special honour (e.g., with lights and flowers around it).
8. Salutations to Persons. In general, the celebrant vested and on his
way to say Mass will take no notice of anyone. He does, however, bow
should he meet (a) the bishop of the diocese (or any prelate superior to
him, e.g., a cardinal, a nuncio within the territory of his jurisdiction, an
archbishop within his province), (ô) a priest in vestments going to or
“S.R.C. 4135*. For the rubric supposes him lo proceed with downcast eyes, and so,
as a general rule, he is not to pay attention to what is happening at other altars.
» S.R.C. 2390«.
13 S.R.C. 2002»«.
«♦The different reverences to the Blessed Sacrament should be made not only when
the celebrant passes directly in front of It, but also if he passes at the side but within
a reasonable distance of It.
»» Cf. S.R.C. 3966.
«•S.R.C. 2722»·*, 2390», 3201».
»» An “important” relic of a saint is the body, head, arm, forearm, heart, tongue
hand. leg. or that part of the body in which — if the saint is a martyr — he suffered
provided it be entire and not small (CJ.C. 1281, 5 2).
«•S.R.C. 2390».

THE CELEBRANT GOES TO THE ALTAR

221

returning from the celebration of Mass, (c) the sacred ministers vested, or
the clergy in procession, going to or returning from choir. He bows also to
the clergy in choir if he should have to pass through.1*
9. Should the celebrant meet another priest in vestments-he passes him
on the right; should the two meet in a narrow space, the one who is return­
ing from the celebration of Mass takes precedence and should pass first.
10. If, in an exceptional case, the celebrant should not be carrying the
chalice when going to the altar (e.g., if the chalice, for want of another
suitable place, had been left on the altar for the celebration of a second
Mass on a Sunday, or left on the altar beforehand for an infirm priest)
he would, of course, if wearing his biretta, uncover before making any
bow or genuflection (as explained in § 6).
11. That a priest in vestments on his way to or from the celebration of
Mass should stop at another altar, where the Blessed Sacrament is reserved,
to give Holy Communion, is tolerated in case of necessity.20

II. The Arrival of the Celebrant at the Altar
Cum pervenerit ad altare, stans ante illius infimum gradum, caput detegit,
biretum ministro porrigit, ct altari, seu imagini Crucifixi desuper positae, pro­
funde se inclinat. Si autem in eo sit tabernaculum sanctissimi Sacramenti, genuflcctcns debitam facit reverentiam. Tunc ascendit ad medium altaris, ubi ad
latus Evangelii sistit calicem, extrahit corporale de bursa, quod extendit in medio
altaris, et super illud calicem velo coopertum collocat, bursam autem ad latus
Evangelii.21

1. On arriving at the foot of the altar the celebrant uncovers22 and hands
his biretta to the server. Replacing his right hand on the burse, to keep the
chalice and paten steady, he bows low21 to “the altar or image of the
Crucified.” If the Blessed Sacrament be present in the tabernacle, or a relic
of the Passion be exposed for veneration24 he genuflects on the floor (in
piano).23 He then goes up to the altar20 and docs not bow on arrival there.
He places the chalice on the table of the altar, a little towards the Gospel
” Should a priest, going to or returning from the celebration of Mass, pass while
Et incarnatus est of the Creed in a solemn Mass is being sung and the clergy in choir
arc (by custom) kneeling, he is not bound to stop and kneel (S.R.C. 142P).
«S.R.C. 2740”.
31 R. II, 2.
33 If wearing a hood he lowers it; later, when he has placed the chalice on the altar,
he duly arranges the hood on his shoulders. The new rubrics now make allowance
for the priest who docs not wear a biretta.
” Sec p. 202.
31 S.R.C. 2722».
’’This genuflection in piano (sec Glossary, p. 609) is made on first arriving and
before departing at the end of Mass; every other time it is made on the step (S.R.C.
2682«-).
« Authors generally recommend him to begin the ascent with the right foot; this is,
however, optional.

222

THE RITE OF LOW MASS

side, with the front part of the veil facing outwards, lowers the back (if it
had been turned up), takes the burse with his right hand or with both
hands, stands it on the altar with its opening facing the Epistle comer, lays
his left hand on top of it to keep it in position (or to .press it open, if it be
without gussets), takes out the corporal with his right hand, not turning nor
shaking it out, and leaves it on the altar for a moment.
Arranging the Corporal and Chalice
2. Laying his left hand palm downward on the table of the altar, with
the right he places the burse on the Gospel side,27 flat on the table or lean­
ing it against the gradine or a candlestick, the opening turned towards the
centre of the altar24 (unless a design on it should demand a different posi­
tion). He then spreads the corporal fully29 with both hands, taking care,
if the altar be a portable one,30 that the corporal is on the altar stone. If
the corporal has been properly folded it should be opened thus: first towards
his left, then towards his right, then the fold at the back Opening towards
the altar card, and finally the fold in front opening towards the celebrant.
3. The corporal should be placed, if space permits, about an inch
from the front edge of the table of the altar, so that the celebrant in
turning during Mass will not catch the comer of it with the chasuble or
maniple and so pull it out of place; and also so that when he lays his
joined hands on the altar, he may not have the fingers resting on the
corporal, which is forbidden.11 But the corporal should not be put farther
back than this, as the celebrant is to place his hands on it when genu­
flecting between the consecration of the host and the purifications.
4. Next the celebrant takes the chalice by the node in his left hand,
placing his right hand on the top, above the pall, and puts it on the centre
of the corporal, well back towards the altar card, so that when kissing
the altar he will not touch the chalice veil with his head, nor the burse
after the ablutions. He then arranges the chalice veil with both hands,
seeing that the chalice is entirely covered in front.32
Hosts for Communion
Si est consecraturus plures hostias pro Communione facienda, quae ob quan­
titatem super patenam manere non possint, locat eas supcrcorporalc ante cali­
cem, aut in aliquo calice consecrato, vel vase mundo benedicto, ponit eas retro
post calicem, et alia patena seu palla cooperit.1'*
17 Cf. C.E. I, ix, 3.
»» The rubric seems to suggest that the burse is thus placed after the corporal has
been spread, but nearly all rubricians interpret the rubric as not dealing with the order
of the actions, and they follow the more natural and convenient order of first getting
the burse out of the way and then spreading the corporal.
«S.R.C. 3448».
3,1 Seep. 151
31 S.R.C. 257211.
: S.R.C. 1379. If in case of necessity the priest vests at the altar, he is to spread the
corporal, etc., before coming down to begin Mass (R. II, 2).
« R. II. 3.

THE CELEBRANT GOES TO THE ALTAR

223

5. If there are hosts to be consecrated for Holy Communion the rubric
does not determine in detail where they are to be placed:
a) If there arc a few only — five or six, at most — they may be placed
on the paten with the large bread. If the sacristan prepares the chalice it
is better to place them over the large host, so that the celebrant will see
them at once when he unveils the chalice at the Offertory, and also because
it is easier, after the offering of the bread, to slip them off the paten on to
the corporal before moving the large host.
ô) If there are several hosts, but not in a ciborium/4 they are placed
on the corporal ante calicem. This does not necessarily mean directly in
front of the chalice, which would be inconvenient at the Offertory, but
a little to one side, preferably the Gospel side, where they will still be “before
(i.e., nearer to the celebrant than) the chalice.”
c) If they arc in a ciborium — which should be left on the altar before­
hand, covered and veiled in white silk” — this is to be placed on the
corporal “behind the chalice.” Again this does not necessarily mean directly
behind the chalice, because generally there is not space enough for this
and, in any case, it is inconvenient at the Offertory. It means rather behind
it to one side (and, if possible, within the altar stone, if the altar be a
portable one), preferably the Epistle side, since the priest must uncover and
cover the ciborium at the Offertory and at the Consecration. It is better to
have the ciborium veiled until the Offertory.” It is better, too, to put it on
the altar before Mass, so that the celebrant can place it in the correct position
when he has spread the corporal. It may, however, be carried to the altar by
the server (when purified, the ciborium may be handled by anyone) with
the Missal, but this is not very convenient. The celebrant may not carry
it himself with the chalice.
6. In case there is a large host for Benediction to be consecrated:
a) If it is already fixed in the lunette — which is the better way, when
possible — this will be placed on the altar beforehand, and when the cele­
brant has spread the corporal he will arrange the lunette near the chalice.
If it is in a covered box it is more convenient to put it on his right; if not,
it may be laid on the left-hand side of the corporal.
3‘ This is an unusual case and occurs only when a ciborium is brought for them
later during the Mass.
33 Cf. R.R. IV, i, 5; C.E. II, xxix, 2. It is a moot point as to whether the ciborium
before the consecration of the hosts should be veiled. The rubrics are silent. Some
authorities hold, and it seems to be the better view, that sacred (or quasi-sacred) ves­
sels, when exposed to view, and not in use, should be veiled from the public gaze (as
the rubrics require for the chalice and for the paten, which is placed under the corporal,
and a decision of S.R.C. 4268T for the monstrance). Hence the ciborium, when on the
altar awaiting the consecration of the hosts or after its purification, should be veiled.
Some rubricians, however, hold that the ciborium should be covered with its silk veil,
only when it contains the Blessed Eucharist. One, at least, suggests a linen or cotton
veil when the ciborium docs not contain the Blessed Sacrament, a silk one (as R.R.
prescribes) when it docs.
33 Ibid.

224

THE RITE OF LOW MASS

b} If the host for Benediction is not in the lunette, it is placed on the
paten with the Mass host; and, having been offered with this at the Offertory,
it is placed on the corporal on either side (the Epistle side is the more
convenient) near the chalice.
Opening the Missal

Collocato calice in altari, accedit ad latus Epistolae et inissale super cussino
aperit. Deinde rediens ad inediuin altaris, facta primum Cruci reverentia, vertens
se ad latus Epistolae, descendit post infimum gradum altaris, ut ibi faciat
confessionem.37
7. Having arranged the chalice (and ciborium or lunette) on the cor­
poral the celebrant, without bowing to the cross,38 goes to the Epistle
comer of the altar. Whenever he goes from either corner to the centre he
docs so (a) with hands joined before his breast,3® (6) facing straight
towards the side (south or north40) (with his side directly to the altar,
and not partly turned towards it), (c) walking reverently, at a moderate
pace. At the Epistle comer he opens the Missal at the Introit of the Mass
he is to read — he and not the server is to do this at a low Mass41 — and
arranges the markers if he has not done so beforehand. Then he returns
to the centre, bows42 to the cross,43 turns at once by his right44 and de­
scends,45 with hands joined, the steps obliquely (so as not to turn his
back completely on the Blessed Sacrament or the cross), with hands joined
and eyes cast down, to begin the Confession.4®
If there are a number of steps he need not go down to the bottom, it
will suffice to descend below the footpace (predella)·, or if there be more
than one flight of steps, at different levels, it is sufficient to go to the
bottom of the top flight.47 If there are no steps, not even a predella, the
celebrant withdraws some paces from the altar for the Confession.
8. If between the time of arriving at the altar and the moment he
signs himself to begin Mass4* — or after Mass, between the end of the last
Gospel and the beginning of the Leonine prayers, or after these and before
” R. 11, 4.
’»Cf. S.R.C. 2682".
3'J See p. 186.
40 The sacred liturgy, in accordance with ancient usage, supposes the church to be
orientated, hence, normally, the priest standing at the altar faces east. The Gospel side
is to the north; the Epistle side to the south; the main entrance at the west end.
« S.R.C. 2572».
42 See p. 204.
43 Because he is not merely arriving at the centre, but crossing it, and also he is
about to go away from it.
44 R. Il, 4.
45 First withdrawing a little to the Gospel side.
4· Il is well first to glance at the candles to make sure that they have been lighted.
4T S.R.C. 1265«.
«•Once he has said In nomine Patris he pays no attention to what is happening
nearby (R. Ill, 4).

Â

RENEWAL OF HOSTS

225

his departure — the celebrant should advert to the Elevation of a Mass, or
the act of Benediction with the Blessed Sacrament, taking place quite
nearby, he should at once kneel on both knees, wherever he is at the
moment (on the footpace or at the foot of the altar), and bow and so
remain until the chalice or monstrance has been replaced on the altar.4’
9. If, during Mass celebrated at an altar where the Blessed Sacrament
is reserved, another priest should come, in case of real necessity, to take
out the Sacred Species (e.g., to give Holy Communion) or to replace
Them (e.g., on his return from a sick call), the celebrant, if he had begun
the Canon should not interrupt it, nor should he interrupt any prayer
or any reading (e.g., the Epistle or Gospel) that he has commenced, but
should finish it and then kneel. But if he has not begun the Canon or is
not in the course of a prayer or reading, it is better to pause and kneel
until the tabernacle door has been closed again. Naturally, even within
the Canon, he will move away a little from the centre of the altar to permit
of free access to the tabernacle.

Appendix
THE RENEWAL OF HOSTS
Not only to avoid the danger of invalid consecration at Mass (because
of unsuitable matter), but also because of the supreme respect which is
owed to the Most Holy Sacrament, the Code of Canon Law,50 the Roman
Ritual,5’ and an Instruction of the Congregation of the Sacraments,” all
prescribe that the hosts which are to be consecrated for the Communion
of the faithful, and the large host to be consecrated for Exposition, shall
be "fresh” {recentes) and “frequently renewed.” This is a twofold law and
binds gravely.
The general law does not determine how fresh the hosts must be at
the time of their consecration, but theologians and rubricians declare, and
synodal law in some places prescribes, that they must not be more than
twenty or twenty-one days old at most. Neither does the general law
decide how frequently the consecrated Particles should be renewed, but
the rule of Caeremoniale Episcoporum,53 which is confirmed34 by S.R.C.
362 P, is that they be renewed “at least once a week.”35 This rule has
49 Cf R II 1
V i 7
w I vi 2
50Canon 1272*
52 March 26. 1929.
«Gt 2650*.
55 And so the Code of Canon Law (1265, § 1) prescribes that wherever the Blessed
Sacrament is reserved Mass is to be celebrated at least once a week for the renewal of
the Sacred Species. This law binds gravely (Instr, of the Cong, of the Sacraments,
Ascension Day, 1938, δ 3), but sometimes, because of the shortage of priests, the Holy
Sec permits a fortnightly Mass, provided, however, that there is no danger of the
corruption of the Sacred Host {ibid.).

f

226

THE RITE OF LOW MASS

been adopted in some places (e.g., in U.S.A./0 in Ireland) by synodal law
— and, of course, is binding in such places — and is adopted as the normal
rule by theologians and rubricians.
However, for a sufficient reason and provided there is no danger of
even the beginning of corruption/’ it is permissible, if there be no local
law to the contrary, to leave the hosts unchanged for a longer period —
up to a fortnight. All authorities agree that more than a month ought
not to elapse between the making of the breads and their consumption.
Hence a safe working rule is to renew the supply of freshly made breads
every three weeks, and change the contents of the ciborium and the lunette
at least once a week.
In preparing the breads great care should be taken to have them free
of loose particles and, if necessary, they should be well shaken in a sieve.
In addition, when filling a ciborium, the sacristan should see that the
hosts arc free of small particles, putting them in singly, and should not
merely turn them into the ciborium all together (so the Instruction of the
Congregation of the Sacraments of March 26, 1929).
Even though the small hosts ought to be freed from loose fragments
and placed singly in the ciborium, it is doubtful if they should be arranged
in even layers around it, for when thus symmetrically arranged, if pressed
a little on one side when taking out a Host to give Holy Communion, they
tend to shoot up, all together, at the opposite side of the ciborium and
this is very dangerous if the ciborium is full. It is also easier to take hold of
the Hosts when they are placed irregularly in the ciborium.
When the time comes for the renewal of the hosts the old ones must
be consumed.’* Fresh hosts should never be put into the same ciborium
with older ones, not even if they are placed underneath these. It is prefer­
able, if possible, that hosts be freshly consecrated at the Mass at which
they will be given in Holy Communion (cf. Mediator Dei, §§118 [126],
121 [128]).
aa Second Council of Baltimore, II, v, cap. iv, n. 268.
47 This will depend on many factors, climate — a damp and warm climate hastens
corruption — the quality of the flour used in the breads, the material of the taber­
nacle, etc.
’"C.J.C. 1272; RR. V. i, 7.

Chapter V

THE BEGINNING OF MASS

Sacerdos cum primum descenderit sub infimum gradum altaris, convertit se
ad ipsum altare, ubi stans in medio, innetis manibus ante pectus, extensis et
innetis pariter digitis, et pollice dextero super sinistrum posito in modum crucis
(quod semper servatur quando iunguntur manus, praeterquam post consecra­
tionem), detecto capite, facta prius Cnici vel altari profunda reverentia, vel si
in eo sit tabernaculum sanctissimi Sacramenti, facta genuflexione, erectus incipit
Missam.
Stans igitur celebrans ante infimum gradum altaris, ut supra, producens manu
dextera a fronte ad pectus signum crucis, dicit intellegibili voce: In nômine
Patris, et Filii, et Spiritus Sancti. Arnen. Et postquam id dixerit, non debet ad­
vertere quemcumque in alio altari celebrantem, etiamsi Sacramentum elevet,
sed continuate prosequi Missam suam usque ad finem. Quod item observatur
in Missa solemni, et simul etiam a ministris.
Postquam dixerit: In nomine Patris, etc. ut supra, iungens iterum manus ante
pectus, pronuntiat clara voce antiphonam: Introibo ad altare Dei. Minister
retro post eum ad sinistram genuflcxus, et in Missa solemni ministri hinc inde
stantes prosequuntur: Ad Deum, qui laetificat iuve n tutem meam. Deinde
sacerdos eodem modo stans incipit, et prosequitur cum ministro, vel ministris
altcniatim psalmum: Indica me, Deus, usque ad finem, cum Gloria Patri. Quo
finito, repetit antiphonam Introibo cum ministris, ut supra. Qui psalmus man­
quant praetermittitur, nisi in Missis defunctorum, et in Missis de Tempore a
dominica I Passionis usque ad feriam V in Cena Domini inclusive, in quibus
semel tantum dicta antiphona Introibo cum ministris, ut supra, sacerdos statim
snbiungit y. Adiutorium nostrum, etc. ut infra. Cum in fine psalmi dicit
Gloria Patri, etc. caput Cruci inclinat.1

1. At the fool of the altar, facing it, with hands joined before his
breast,2 the celebrant bows low to the altar cross — or to a relic of the
1 R. HI. I. 4, 6.
• Sec p. 186. His hands arc to be held so joined all the lime at the fool of the altar,
except when he signs himself or strikes his breast.

227

228

THE RITE OF LOW MASS

true Cross or other relic of the Passion exposed for veneration’_ but
genuflects on the step** when the Blessed Sacrament is present in the
tabernacle. Then, standing erect, he makes the sign of the cross,’ saying
In nomine Patris, etc., and from that time on, until the end of the last
Gospel, he is to take no notice of what is happening at another altar, not
even of the Elevation of another Mass. With hands joined he recites
aloud® the antiphon Introibo and the forty-second psalm (ludica me)
with the server, taking particular care to allow him sufficient time to
make the responses properly. He bows his head at Gloria Patri . . . Sancto
and then stands erect again. The psalm is omitted in requiem Masses,
and in Masses of the season (de tempore) during Passiontidc (from the
First Sunday of the Passion inclusive to Holy Saturday exclusive); it is not
omitted, however, in festal or votive Masses (even of the Cross or Passion)
during that period. Even when the psalm is omitted the antiphon Introibo
is said once.
Repetita antiphona Introibo, dextera manu producens signum crucis a fronte
ad pectus, dicit V. Adiutoriurn nostrum in nôminc Dômini. Iÿ. Qui fecit caelum
et terram. Deinde altari sc profunde inclinans, iunctis manibus dicit: Confiteor
Deo, ut in Ordine Missae: ct prosequitur eodem modo stans inclinatus, donec
a ministro, vel ministris dictum sit Misereatur. Cum incipitur a ministris
Confiteor, sc erigit. Cum dicit: mea culpa, ter pectus dextera manu percutit,
sinistra infra pectus posita.
Cum minister, et qui intersunt (etiamsi ibi fuerit Summus Pontifex), respon­
dent Confiteor, dicunt tibi, Pater, ct te, Pater, aliquantulum conversi ad
celebrantem.
Facta a circumstantibus Confessione, celebrans stans respondet: Miscrcâtur
vestri, etc. Deinde producens manu dextera a fronte ad pectus signum crucis,
dicit: Indulgéntiam, etc.; ct si est Episcopus, vel Abbas, ut supra, accipit mani­
pulum, osculando illum in medio. Et stans inclinatus iunctis manibus prose­
quitur: Deus, tu conversus, et quae sequuntur in Ordine Missae, clara voce usque
ad orationem Aufer a nobis, etc.; ct cum dicit: Orémus, extendit ct iungit
manus.1

2. When the server has answered Sicut erat, etc., the celebrant repeats
the antiphon Introibo (if the psalm was recited) and adds Adiutorium,
etc. While saying these words he makes the sign of the cross, dividing
the words thus: Adiutorium as he touches his forehead, nostrum as he
touches his breast, in nomine while touching the left shoulder, and Domini
while touching the right.®
Confiteor
3. When the server has answered Qui fecit, etc., the priest bows low,
but without unduly lowering his joined hands, and recites the Confiteor.
•S.R.C. *.2722
«S.R.C. 2682«T.
•See p. 191.

« See p. 186.
• R. HI. 7, 9. 10. The reference to an abbot is from R I 4
’ C.E. I, xxv. 5.

THE BEGINNING OF MASS

229

In a low Mass he docs not turn to the server(s) at the words vobis, fratres
or vos, fratres. He strikes his breast’ thrice at the mea culpa. No name
is to be added to the names of the saints which are mentioned in the
Confiteor,'0 except by Apostolic induit. Religious Orders usually receive
an induit allowing them to add the name of their founder, if he be a
canonized saint.11
4. At the end of the Confiteor the celebrant remains bowed low until
the server has said Misereatur, etc., and until he himself has added Amen.
Then he stands erect. At the conclusion of the Confiteor recited by the
server, representing the congregation, the celebrant says Misereatur vestri,
etc., always in the plural, even if the server alone were present. He does
not bow towards the server while saying these words.
Indulgentiam
5. At Indulgentiam, etc., he makes the sign of the cross, touching his
forehead while saying indulgentiam, his breast at absolutionem, his left
shoulder at et remissionem, and his right at peccatorum nostrorum, and
then joins his hands for the remaining words.
6. He bows for the prayers from Deus, tu conversus to Oremus in­
clusive. He does not open his hands, by exception, at Dominus vobiscum,
but he docs open them and join them again12 as he says Oremus.
7. During the recitation of these short prayers, as at the recitation of
the psalm, the celebrant must pay particular attention to give the server
sufficient time to answer properly, and should not permit him to cut into
the priest’s part by beginning the responses too soon. When a server answers
very imperfectly, it is often the fault of the celebrant who will not give
him sufficient time. In this way servers form bad habits which are difficult
to correct.
8. When the preparatory prayers arc to be omitted1’ — including Aufer
a nobis and Oramus — the celebrant after the proper reverence at the foot
of the altar, ascends, arranges the chalice, kisses the altar, saying nothing
(incenses the altar if the Mass is a high Mass), and going to the Epistle
corner, begins the Introit.14
’See p. 194.
10SRC. 1332s, 2142.
“Cf. S.R.C. 2587’, 2972, 3749.

15 Sec p. 188.
15 RM., n. 424 (p. 105 supra).
14 R. HI, 12.

Chapter VI

THE INTROIT, KYRIE, ELEISON, AND
GLORIA IN EXCELSIS

Dum dicit: Aufer a nobis, etc., celebrans innetis manibus ascendit ad medium
altaris, ct ibi inclinatus, manibusque item innetis super eo positis, ita ut digiti
pani dumtaxat frontem, seu medium anterioris partis tabulae, seu mensae altaris
tangant, residuo manuum inter altare ct se retento, pollice dextero super sini­
strum in modum crucis posito (quae omnia semper observantur, cum manus
iunctac super altare ponuntur), secreto dicit: Oramus te, Domine, etc., et cum
dicit: Quorum reliquiae hic sunt, osculatur altare in medio, manibus extensis
aequaliter hinc inde super eo positis: quod semper servatur, quando osculatur
altare, sed post Consecrationem pollices ab indicibus non disiunguntur. In omni
etiam dcosculatione sive altaris, sive libri, sive alterius rei, non producitur signum
crucis pollice, vel manu super id quod osculandum est.
Osculato altari, accedit ad latus eius sinistrum, id est Epistolae: ubi stans
versus altare, et producens a fronte ad pectus signum cnicis, incipit intellegibili
voce antiphonam ad Introitum et prosequitur innetis manibus. Cum dicit:
Gloria Patri, tenens iunctas manus, caput inclinat. Cum repetit antiphonam
ad Introitum, non signat se, ut prius, ct ea repetita, innetis manibus ante pectus
accedit ad medium altaris, ubi stans versus illud similiter manibus innetis, dicit
eadem voce ter Kyrie, eleison, ter Christe, eleison, ct iterum ter Kyrie, eleison
altcmatim cum ministro. Si minister, vel qui intersunt, celebranti non respon­
deant, ipse solus novies dicit.1

The Celebrant Goes Up to the Altar
Having said Oremus and rejoined his hands, the celebrant, erect, begins
at once the silent recitation2 of the prayer Aufer a nobis, and ascends the
altar steps while saying it. The recitation ought to be finished when he
reaches the altar, and so he will move more slowly if the distance be short.
i R. IV. 1, 2.

7 See p. 178.

230

THE INTROIT TO GLORIA IN EXCELSIS

231

Having reached the centre of the altar he bows,3 places his joined hands on
the edge of the table of the altar in the way that the rubric here describes,*
and begins the silent recitation of Oramus, etc. While saying the words
Quorum reliquiae hie sunt — or rather immediately after having said them
— he places his hands palm downward on the table of the altar, outside
the corporal, and kisses the altar.4 Then, without bowing to the cross,
he turns directly towards the Epistle comer of the altar, and goes there
while finishing the prayer (osculato altari, accedit . . . says the rubric’).

I. The Introit
Facing the Missal, he begins aloud the Introit. While reciting the
opening words he makes the sign of the cross, his left hand placed flat
under his breast.7 If the Holy Name of Jesus occurs the celebrant bows
his head towards the book, but does not move his feet, nor raise his eyes.
If the name of our Lady or of the saint of the day is mentioned, he bows
his head towards the book.8 Should any of these names occur in the opening
words of the Introit (e.g., in the Mass of the Seven Sorrows of our Lady),
while the celebrant is making the sign of the cross, he does not bow —
for the celebrant is always to stand erect when signing himself. During the
words Gloria Patri up to Sancto, he bows his head. In Passiontide the Gloria
Patri is omitted; in Eastertide Alleluia (twice) is added to the first part of
the Introït,® and is repeated when this part of the Introit is said the second
time. When the celebrant repeats the first part of the Introit, after Sicut
erat, etc., he repeats only the first verse and he does not sign himself again.
The celebrant should not begin the Introit, if he knows it by heart,
on his way to the Missal; nor should he finish it, or begin the Kyrie, eleison
on his way to the centre of the altar.

II. Kyrie, Eleison
Having finished the Introit, the celebrant goes to the centre of the
altar, and on arrival there, and no sooner, without bowing, begins aloud
the Kyrie, eleison. The celebrant says Kyrie, eleison twice, Christe, eleison
once, and then Kyrie, eleison twice. Again he must take particular care to
allow the server sufficient time to say properly his part of this important
prayer. It is an abuse to have the priest’s invocations and the server’s recited
together, instead of alternately, as the rubric prescribes.
See p. 186.
' Sec p. 186
Sec p. 184.
• R. IV, 2.

? Srr n

191

8 R. V.2 and sec p. 203.
8 R.M., n. 429.

232

THE RITE OF LOW MASS

II

Gloria in Excelsis

Dicto ultimo Kyrie, eleison, sacerdos stans in medio altaris et manus exten­
dens, elevansque usque ad humeros (quod in omni manuum elevatione obser­
vatur), voce praedicta incipit, si dicendum sit, Glôria in excelsis. Cum dicit
Deo, iungens manus, caput Cnici inclinat: quo erecto, stans iunctis manibus
ante pectus, prosequitur usque ad finem. Cum dicit Adoramus te, Gritias
agimus tibi, et lesu Christe, Suscipe deprecationem nostram, et iterum Icsu
Christe, caput Cruci inclinat. Cum dicit in fine Cum Sancto Spiritu, seipsum
a fronte ad pectus signat, interim absolvens: in gloria Dei Patris. Amen.10

Having said the last Kyrie, eleison — to which there is no response —
if the Gloria in excelsis is to be recited, the celebrant opens‘his hands,
and raises them to the height of the shoulders, without raising his eyes,
while he says aloud the words Gloria in excelsis. Then he joins his hands
and lowers them before his breast,’1 and bows his head to the cross while
saying Deo.11 In the course of the recitation of the hymn, he bows his
head during the words Adoramus te, Gratias agimus tibi (only), lesu
Christe (twice), suscipe deprecationem nostram. At the final words the
priest signs himself, touching his forehead and breast while saying cum
Sancto Spiritu, his left shoulder at in gloria, and his right at Dei Patris.
Then while saying Amen he lays his hands, without joining them,” on the
altar in preparation for kissing it.
i’R, IV, 3.
11 See p. 189.
12 The rubric primarily envisages the intonation of the opening words of the prayer
in a solemn or sung Mass. In the mere recitation, which is more rapid, it may be
necessary to begin the action a little before the words, or else say these slowly so that
the action is terminated at Deo.
» S.R.C. 26822”.

Chapter VII

THE PRAYERS

Dicto hymno Glôria in excélsis, vel, si non sit dicendus, eo omisso, celebrans
osculatur altare in medio, manibus hinc inde super eo, ut supra, extensis: tum
illis ante pectus iunctis, et demissis ad terram oculis, vertit se a sinistro latere
ad dexterum versus populum, hoc est, per eam partem quae respicit latus
Epistolae, et extendens, ac iungens manus ante pectus, ut prius, dicit clara
voce: Dôminus vobiscum, vel si sit Episcopus: Pax vobis (quod dicitur tantem
hoc loco, quando dictus est hymnus Glôria in excélsis). R. Et cum spiritu tuo,
et iunctis, ut prius, manibus, revertitur per eand -«II viam ad librum, ubi eas
extendens, ct iungens ante pectus, caputquc inclinans, dicit: Orémus: tum
manus ante pectus extendit, digitis simul iunctis, et orationem dicit. Cum dicit
Per Dôminum, manus iungit, casque usque ad finem iunctas tenet. Si oratio
concludatur Qui tccum vel Qui vivis, manus iungit cum dicit in unitate.
Cum in oratione, vel alibi in Missa, pronuntiantur nomen IESU vel MARIAE,
itemque cum exprimitur nomen Sancti vel Beati de quo dicitur Missa aut fit
commemoratio, vel Sumini Pontificis, sacerdos caput inclinat. Si plurcs orationes
sint dicendae, idem in cis, in voce, in extensione manuum, et capitis inclina­
tione, quod supra dictum est, observatur.1

1. Having finished the Gloria in excelsis, the celebrant kisses the altar/
turns fully by his right, and standing erect, facing the people, with eyes
cast down but not closed and not bowing his head, he addresses to the
congregation the salutation Dominus vobiscum.* While doing so (not while
turning) he opens his hands* and joins them again.5 Turning by his
left, directly, he goes to the Missal. Standing before it he opens his hands,
bows his head towards the book, rejoins his hands, and says aloud at the
1R. v, 1. 2.
’Sec p. 184.
* The word is vobiscum, not vobiscum.
‘ Sec p. 188.
1 If the altar is so situated that the celebrant faces the people, he does not turn
around for Dominus vobiscum but he does extend his hands (R. V, 3).
233

234

THE RITE OF LOW MASS

same time Oremus
*
Then with hands extended before his breast,’ he recites
aloud the prayer.
2. If the conclusion of the prayer is Per (eumdem) Dominum nostrum,
while beginning it he joins his hands and keeps them joined for the rest
of the conclusion, and at the word [esum he bows his head to the book;
but if the prayer concludes Qui tecum or Qui vivis there is no bow, and
he docs not join his hands until the words in unitate.
3. If there is more than one prayer, Oremus will be said twice only —
before the first prayer and before the second, and not before the third
Collect. An exception to this rule occurs when the second prayer is one
to be said under one conclusion with the prayer of the Mass (with which it
forms one prayer)." Then the second Oremus will precede the third prayer.
But no matter how many prayers there are there will be only two con­
clusions— one at the end of the first prayer (unless the second prayer be
said under one conclusion with the principal prayer, when the conclusion
will be that of the second prayer) and the second at the end of the last
prayer.’ In every case the conclusion will accord with the prayer to which
it is immediately attached, no account being taken of the prayers that pre­
ceded it.” Hence, if the conclusion of the principal prayer should be Per
Dominum, etc., but the prayer of the Blessed Sacrament was added under
one conclusion (e.g., at a Eucharistic Congress), that conclusion would be
Qui vivis, in keeping with the prayer (Deus qui nobis) to which it is
immediately attached.
4. At each Oremus and conclusion the same gestures (of head and
hands) will be repeated. As the rubric directs the priest to keep his
hands joined from Per Dominum (or in unitate) to the end of the
prayer, he must not turn over the leaves of the Missal until he has complctely finished the conclusion of the Collect. When finding a new place
in the Missal the celebrant may use both hands or the right hand only,
in which case he places the left, palm downward either on the altar or
on the Missal.
5. The prayers are to be said as they arc found in the Missal and
must not be altered in number or content, except insofar as the rubrics
permit.”
6. During the prayers the bows at the Holy Name, or at the name
of our Lady or of a saint, arc as described for the Introit (p. 231).
slight bow of the head is also made towards the Missal at the name
of the pope when the prayer for him is said.13 If the letter N. occurs in
• The initial “O” must not be prolonged when pronouncing this word. It is Orémus
and not Oooremus.
10 Sec p 108
■Sec p. 187.
• R.M., nn. 444, 446.
“Cf. e.g., S.R.C. 1740, 2514".
13 See p. 201.
» R- VII, 7.

THE PRAYERS

235

the prayer of a saint on his feast or for his commemoration, his name
(one name, ordinarily) is inserted there. Occasionally a double name is
used (e.g., St. Alphonsus Maria), but in such cases the Missal (or Breviary)
will indicate the form to be inserted.
Quarter Tense (Ember) Days, etc.13
Quoties in Missa dicenda occurrunt verba Flectimus génua, Levate, sacerdos,
dicto in medio altaris Kyrie, cléison, revertitur ad latus Epistolae, ubi stans ante
librum, extensis et iunctis ante pectus manibus, caput inclinans, dicit: Oremus,
ac deinde; Flectimus genua; et illico, inanibus super altare extensis, ut se ipsum
sustineat, utnimquc genu flectit ac, iunctis manibus per aliquod temporis spa­
tium in silentio orat; deinde dicit: Levate, surgit, et manibus extensis, dicit
orationem. Lectionem sequentem eodem modo legit, ut infra de Epistola
dicetur.14

7. When there is more than one Scripture reading, preceded by a prayer
and followed by a Gradual, which occurs on the Wednesdays and Satur­
days of Ember weeks, on the Wednesday of the fourth week of Lent
and on that of Holy Week,” having said the Kyrie, eleison at the centre
as usual, the celebrant does not say Gloria in excelsis (if it occurs), nor
Dominus vobiscum, but returns with joined hands to the Missal. There
he says Oremus as usual (opening and closing his hands and bowing his
head), and Flectamus genua. At once, with hands placed on the altar to
support himself, he kneels down on both knees and, with joined hands, prays
for a little time in silence. Then he says Levate, rises, and with hands ex­
tended, says the prayer.” Then for the reading and the Gradual which
follow he lays his hands on the book or altar as for the Epistle. Thus he
says each prayer17 and scriptural reading. After the last unusual Gradual
he returns to the centre of the altar, says the Gloria (if it is to be recited),
kisses the altar, says Dominus vobiscum, returns to the book, and recites
the Collect and other prayers (if they occur) as usual.
In the Ember Week of Pentecost, Flectamus genua is not said (because
of the joyous character of Eastertide).
8. In Masses with several lessons, commemorations and other prayers
arc said after the prayer that follows Dominus vobiscum and precedes the
last lesson or Epistle, and only this prayer counts in computing the number
of prayers that may be said.”
9. For the commemoration of a feria whose Mass has several lessons,
IJR.M., nn. 467, 468.
11 Ibid.
15 RM., n. 440; M«, R V, 4.
'« Ibid.
i: When there is only a commemoration of such days, it is the first of the prayers
that is said (and not the one after Dominus vobiscum), as it is the prayer of the
Office (R.M., n. 443).
11 R.M., n. 442.

236

THE RITE OF LOW MASS

the first prayer — which is the prayer of Lauds — and not the prayer follow­
ing Dominus vobiscum is used?®
10. Five lessons precede the Epistle on Quarter Tense (Ember) Satur­
days; at the close of each (except the lesson from the prophet Daniel,
which is always the fifth lesson) Deo gratias is answered. In a conventual
Mass, or a Mass at which there is an ordination, all the lessons with their
prayers and verses must be said. In all other Masses, whether high or low,
a shorter form may be used, i.e., only the first prayer (which is the prayer
of the Office) is said, with Flectamus genua that precedes it (except on
Ember Saturday of Pentecost), then the first lesson with its Gradual
(Alleluia verse on Pentecost Ember Saturday). After that comes Dominus
vobiscum, followed by Oremus, no Flectamus genua, and the second prayer.
Then come any occurring commemorations, followed by the last lesson
(which is always from one of the Epistles of St. Paul) with the Tract that
follows.20 After that Munda cor meum and the Gospel arc said as usual.21
ieR.M._ n. 443.
20 On the Ember Saturday of Pentecost, Alleluia verses, the Sequence, etc., replace
the Tract.
21 R.M., n. 468. In other words, in the formulary of the Mass given in the Missal for
each Ember Saturday, the shorter form means saying prayers 1 and 2, lessons 1 and
6 (the Epistle); omitting prayers 3, 4, 5, and 6, and lessons 2, 3, 4, and 5.

·.

Chapter VIII

THE EPISTLE, GRADUAL, ETC.

■I
Dictis orationibus, celebrans positis super librum, vel super
ita ut palmae librum tangant, vel (ut placuerit) librum tenens,
intclligibili voce, et respondetur a ministro: Deo gratias, et
eodem modo, prosequitur gradualc, Alleluia, et tractum, ac
dicenda sint?

altare manibus,
legit Epistolam
similiter, stans
sequentùm, si

I. The Epistle
Having completed the prayers, the celebrant lays his hands on the
Missal and reads the Epistle aloud. To understand the rubric which is
given above it is necessary to recall that at first the book was held while
parts like the Epistle were read (the subdeacon still usually holds it in
a solemn Mass), then a low cushion to support the book came into use,
and though its use is now almost obsolete the rubrics still speak of it;1
finally a reading stand became the accepted means of supporting the
Missal? The rubric, accordingly, supposes the celebrant either to hold
the Missal (and this is sometimes very convenient if the priest is tall,
the stand too low, and the Missal not too heavy), or — if he prefers to
let it rest on a cushion or stand — to lay his hands on it, as if he were
holding it. As the phrase ita ut palmae librum tangant qualifies the words
positis . . . super altare manibus, the rubric means that he may rest his
2 E.g., R.M., n. 527; R. II, 4.
• It is much to be desired that the Missal stand should be much taller (especially for
a tall priest) than it usually is, so that the celebrant may stand erect and not be obliged
to bend over the book. A stand with a pillar support (ending in a round base) is the
best form. It has no inconvenient leg to slip oil the altar, or to intrude itself on the
corporal (sec p. 158).
237

238

THE RITE OF LOW MASS

hands on the altar provided that at the same time he can partly rest
them on the book. This is possible only when a very low cushion is used.
Hence it is not permissible to lay his hands on the altar when a stand
is used, for it would not then be possible so to lay them ita ut palmae
librum tangant. In practice, to avoid soiling the pages of the Missal, the
best method, if the book be not held (and then it ought to be held in
such a way as not to touch the open pages), is to lay the hands flat on
the edges of the Missal, which, ordinarily, afford a fairly wide surface —
i.c., the thumbs rest on the front edge of the stand while the first two fingers
(at least) and part of the palms rest on the edges of the leaves, the other
fingers closing a little around the cover of the Missal, as if holding it.
At the end of the Epistle the celebrant either by lowering his voice, or
by raising his left hand a little, or by glancing slightly· — not markedly —
to the left, indicates that he has finished the reading, so that the server
may answer Deo gratias.

II. The Gradual, etc.
1. The celebrant reads aloud the Gradual,5 the Alleluia verse or the
Tract, and the Sequence,® if it occurs, with his hands as he had them for
the Epistle. It should be noted that when there is a Sequence, the final
Alleluia is said after it.7
2. The same bows of the head at the Holy Name and other names
arc made in the Epistle, etc., as in the Introit® or prayers, but the bow is
not made when the name of the saint of the day occurs in the title of
the Epistle.
3. Should it be necessary to genuflect during the Epistle (e.g., at the
words in nomine lesu omne genu flectatur in the Epistle of the Second
Sunday of the Passion), or during the Gradual or Tract (e.g., at Adiuva nos
in the Tract of certain Lenten Masses), the celebrant lays his hands palm
downward on the altar and genuflects on one knee, without bowing his head.’

III. Moving the Missal
Quibus dictis, sacerdos, in Missis lectis, ipsemet, scu minister portat librum
missalis ad alteram pattern altaris in latere Evangclii, ct dum transit ante me­
dium altaris, caput Cruci inclinat, et missale sic locat, ut posterior pars libri
respiciat ipsum latus altaris, et non ad parietem, sive ad partem cius contra
se directam.”
♦ Some authors object to this on the ground that the celebrant should not look around.
But to glance slightly towards the server is not really looking around, and it is some­
times unavoidable.
’See p. 115.
7 RM., n. 470.
» See p. 197.
•Seep. 117.
«Seep. 231.
*°R. VI, 1.

MUNDA COR MEUM

239

In practice the direction of the rubric that the celebrant should him­
self move the Missal11 has grown obsolete — probably it is abrogated by
contrary custom — and, in any case, the rubric gives an alternative.
The usage now is that, apart from necessity (e.g., if there were no server
or if the server were physically incapable of moving it), the server moves
the Missal. Should the celebrant himself move it, he takes the stand in
both hands, bows his head when passing the centre12 — even if the Blessed
Sacrament be present he docs not, in casu, genuflect1 ‘ — and places it at
an angle at the Gospel corner of the altar. The rubric says in latere
Evangelii, and so the Missal should be placed at the extreme end of the
altar on the Gospel side. He then returns to the middle to say Munda
cor meum.'*

IV. Munda Cor Meum
Locato missali in altari, celebrans redit ad medium altaris, ibique stans innetis
inanibus ante pectus, levatisque ad Deum oculis, et statini demissis, tum pro­
funde inclinatus, dicit secreto: Munda cor meum, et lube, Domine, benedicere.
Dominus sit in corde ineo, ut in Ordinario.15

When a server moves the Missal, the celebrant, having said the last
Alleluia or finished the Tract, goes with joined hands to the middle of
the altar. There he looks up at the cross1® for a moment and then bows
low,17 with his hands joined and not laid on the table of the altar,1* while
he says secretly — beginning only when he is bowed down — Munda cor
11 At a low Mass the rubric supposes the celebrant himself to move the book for the
Gospel — but not to move it back after the ablutions (R. XI, 1). To understand this
it is necessary to recall that the rite of low Mass is a simplified form of the rite of
solemn Mass — the typical Mass — which became necessary, and gradually came into
use, when private Masses multiplied, and it was not possible to have a deacon and sub­
deacon, several servers and singers. In low Mass the celebrant takes the part of the
subdeacon (at the Epistle or other lessons), of the singers (at the Gradual or Tract),
and of the deacon (at the Gospel). As the deacon carries the book in a solemn Mass
with much ceremonial to the place where the Gospel is to be announced, it is becoming
that in a low Mass the transference of the Missal for the Gospel should be more
ceremonial than when it is later moved back to the Epistle corner, and should be
done by the celebrant himself, as it is done by the deacon in a solemn Mass (cf J.
M. Hansscns, S.J., in Ephemerides Liturgicae. 1934, p. 330). It is also to reproduce,
as far as possible the rite of the solemn singing of the Gospel in a solemn Mass that
(a) the book is moved from the Epistle corner to the Gospel corner, (b) there it is
placed at an angle (R VI, 1), so that the celebrant when reading the Gospel is, as far
as may be, in the same position as the deacon when singing it (facing partly towards
the people), (c) that the celebrant, in imitation of the deacon, asks for a blessing
before reading the Gospel.
15 R. VI, 1. The same bow is made to the cross in passing it. when the celebrant
of a low Mass in Holy Week goes from the Epistle corner to the Gospel corner to read
the Passion (Cf. S R C. 3975’.)
"S.R.C. 3975’.
’«He does not lay his joined hands on the altar while doing so (R. VI, 2). possibly
because at this moment he is acting the part of the deacon in solemn Mass
« R. VI, 2.
” Sec p. 200.
’«Seep. 195.
»» Sec p. 187.

240

THE RITE OF LOW MASS

meum, etc. Still bowed he asks secretly a blessing10 from God, saying
lube, Domine, benedicere, and not lube, domne, benedicere,20 and in­
vokes the blessing on himself with the formula Dominus sit in corde meo,
etc. Then he stands erect and without any bow to the cross goes to the
Missal.
»» Except in Masses of the Dead.
so The formula used by the deacon in solemn Mass when he seeks the celebrant’s
blessing.

Chapter IX

THE GOSPEL AND CREED

I. The Gospel
Quibus dictis, vadit ad librum missalis, ubi stans versus illum, iunctis manibus
ante pectus, dicit intellegibili voce: Dominus vobiscum. R’. Et cum spiritu tuo.
Deinde pollice dexterae manus signo crucis signat primo librum super principio
Evangelii, quod est lecturus, postea seipsum in fronte, ore, et pectore, dicens:
Sequentia, vel Initium sancti Evangélii, etc., R'. Gloria tibi, Domine. Tum
iunctis iterum manibus ante pectus, stans, ut supra, prosequitur Evangelium
usque ad finem. Quo finito, minister stans in latere Epistolae post infimum
gradum altaris, respondet: Laus tibi, Christe, et sacerdos, elevans parumper
libnim, osculatur principium Evangelii, dicens: Per Evangélica dicta, etc.,
praeterquam in Missis defunctorum, et nisi celebret coram Summo Pontifice,
Cardinali et Legato Sedis Apostolicae, vel Patriarcha, Archiepiscopo et Episcopo
in comm residentiis, quo casu defertur cuilibet praedictorum osculandus liber,
et celebrans tunc non osculatur illum, nec dicit: Per Evangclica dicta. Cum
autem nominatur IESUS, caput versus librum inclinat; et eodem modo versus
librum gcnuflectit, cum in Evangelio est gcnuflcctcndum.’

I

1. With hands joined, and standing erect, partly turned to the altar,
partly turned to the people,2 he says aloud Dominus vobiscum. Then
separating his hands, he lays the left palm downward on the Missal1 —
it is more convenient to place it on the left-hand page — and with the
front (soft part) of the thumb of the right, separated from the fingers
which are extended but held close together, he traces the small sign of
the cross4 at the beginning of the text of the Gospel which he is about
to announce. He traces this cross, not where a cross is printed in the
1R. VI, 2.
'Cf. S.R.C. 3792'·.

’S.R.C. 2572".
‘ See p. 192.

I

242

THE RITE OF LOW MASS

Missal before Sequentia (Initium),5 but at the beginning of the actual text,
after the words in illo tempore, if they occur." While signing the text he
says aloud Sequentia (Initium). Next he places his left hand Hat under
his breast, and with the thumb of the right traces the small sign of the
cross on his forehead, lips, and breast,7 saying the prescribed words. The
best division of these is sancti Evangelii while signing the forehead, no
words while signing the lips (this is obviously the more correct thing since
the lips should be closed), and secundum, with the name of the Evangelist,
while tracing the cross on the breast.
2. The server having answered Gloria, etc., the celebrant reads the
Gospel aloud with hands joined. If the Holy Name occurs, or the name
Maria (our Lady) or the name of the saint8 whose vigil or feast it is, he
bows towards the Missal. He does not bow, however, at the name of an
Evangelist occurring in the title of the Gospel® on his feast day. Should
a genuflection be called for (as in the Gospel of the Epiphany), he places
his hands on the altar and genuflects towards the Missal,10 unless the Blessed
Sacrament be exposed11 when he genuflects toward It.
3. At the end of the Gospel12 he raises the book, not the stand or
cushion, somewhat with both hands, and kisses the text at the beginning
of the Gospel where he had traced the sign of the cross, saying silently”
meanwhile the prescribed words. These may be said either before or after
the action, but the best way is to divide them saying Per Evangelica dicta
before kissing the Missal, and deleantur nostra delicta while replacing it
on the stand. With both hands he moves14 the book to the middle, as
close as possible to the corporal but not on it, and places it at an angle
suitable for reading. With joined hands he then goes to the middle of the
altar.

II. The Creed
Dicto Evangclio, stans in medio altaris versus Crucem, elevans et extendens
inanus, ineipit (si dicendum sit) Credo, cum dicit: in it num Dcum, iungit
manus, et caput Cnici inclinat; quo erecto stans ibidem innetis ante pectus
manibus, ut prius, prosequitur usque ad finem. Cum dicit: Icsum Christum,
The purpose of this is merely to indicate that it is while saying this word that the
cross is to be made.
'· Super principio Evangelii, says the rubric; and Caeremoniale Episcoporum — II, viii,
46 — says Diaconus signat librum ubi est textus Evangelii.
•Sec p 192
On January 25 and February 22 a bow is made at the name of both Peter and Paul.
•S.R.C. 3767”.
'·* See p. 203.
"S.R.C. 3875«.
" Except in requiem Masses, or at a Mass before a greater prelate. Sec p 343.
" RM. n. 511
" It is better to raise the Missal stand with both hands, and not push it along the
altar, which deranges the cloth.

THE CREED

243

caput Cnici inclinat. Cum dicit Et incarnatus est, usque ad et homo factus est
inclusive, gcnuflcctit. Cum dicit: simul adoratur, caput Cruci inclinat. Cum
dicit: Et vitam venturi sacculi. Arnen, producit sibi manu dextera signum Crucis
a fronte ad pectus.’8

1. If the Creed is to be said,10 the celebrant stands erect at the
middle, without any bow to the cross, opens his hands, raises and then
lowers them*’ (as at the Gloria in excelsis'*), but does not raise his eyes.
While performing these acts he says aloud Credo in unum Deum. The
Ritus says'" that he joins his hands and bows his head while saying in
unum Deum, while Ordo Missae (in loco) does not say exactly when his
hands are to be rejoined but says cum dicit Deum caput Cruci inclinat.
Either rubric may be followed. In practice it is better to extend and
raise the hands while saying Credo in union, and join and lower them,
and bow the head, while adding Deum.20
2. Then erect, and with hands joined, he continues the recitation of
the Creed. He bows his head to the cross at the Holy Name and at simul
adoratur. At the words Et incarnatus est he places his hands palm down­
wards on the altar, outside the corporal, withdraws a little from the table
and genuflects on one knee,21 without bowing his head.22 He genuflects
very slowly so as to finish with the words Et homo jactus est as his right
knee touches the ground. He docs not keep this knee on the floor, but
15 R. VI. 3.
w Sec p. 117.
17 See p. 189.
!MSec p. 189. It is interesting to compare the rubrics of Ritus and Ordo Missae for
the gesture at the beginning of Gloria and Credo:
G loria
(1) R. IV, 3: Manus extendens, elevansque. . . . Cum dicit Deo, iungens manus,
caput Cruci inclinat.
(2) Ordo: Extendens et iungens manus, caputque aliquantulum inclinans, dicit . . .
(3) C.E. II. viii, 38: (Episcopus) cantat Gloria . . . disjunctis elevatisque manibus
... ct cum dicit Deo jungit manus.
Having compared all these texts authors arc agreed that, though differing in wording
and, apparently, in the order of the actions, they all mean the same thing; and ordi­
narily. rubricians follow exactly the direction of R. IV. 3 (especially as this rubric
adds: quod in omni manuum elevatione observatur).

Credo
(1) R. VI, 3: Elevans cl extendens manus, incipit Credo, cum dicit: in unum Deum
iungit manus, ct caput Cruci inclinat.
(2) Ordo: Extendens, elevans, ct iungens manus, dicit. . . . Credo, . . Cum dicit
Deum, caput Cruci inclinat.
(3) C.E. II. viii, 52 docs not give specific directions for the gesture at the Creed
But in C.E I, xix, 3 there is a general direction which reads thus: Cum (Episcopus)
surgit, dictums Gloria in excelsis Deo . . . vcl Credo . . . (palmas) sic junctas tenens,
cum ca verba incipit proferre aliquantulum disjungit, cl mox dum pronuntiat ultima
verba cx praedictis, eas iterum ante oculos elevatas jungit. . . .
”VI, 3.
-° See conclusion of note 18 and directions given on p 232 for the opening words
of Gloria in excelsis.
S.R.C. 2587°.
22 See p. 197.

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THE RITE OF LOW MASS

rises at once, and, erect, continues the Creed. At the concluding words
Et vitam, etc., he places his left hand flat under his breast,23 while with
the right he makes the sign of the cross. The rubric does not determine
how the words arc to be divided while doing so, but rubricians generally
suggest this: Et vitam, while touching the forehead and breast, venturi
while touching the left shoulder, and saeculi the right. He says Amen
as he places his hands on the altar.
See p. 191.

Chapter X

FROM THE OFFERTORY TO THE CANON

Dicto symbolo, vel, si non sit dicendum, post Evangelium vel homiliam. cele­
brans altare osculatur in medio, et iunctis manibus ante pectus ibidem a manu
sinistra ad dexteram (ut dictum est supra), vertit se ad populum, et extendens
ac iungens manus dicit: Dôminus vobiscum, et iunctis manibus revertitur per
eandem viam ad medium altaris, ubi extendens et iungens manus, caputquc
Cruci inclinans, dicit Oremus: tum iunctis, ut prius, manibus, dicit antiphonam
ad Offertorium, et omnia quae usque ad finem Missae in medio altaris dicenda
sunt, dicit ibidem stans versus ad altare, nisi ubi aliter ordinatur.
Antiphona ad Offertorium absoluta, discooperit calicem et ad latus Epistolae
sistit, et manu dextera amovet parvam pallam desuper hostiam, accipit patenam
cum hostia, et ambabus manibus usque ad pectus eam elevatam tenens, oculis
ad Deum elevatis, et statim demissis, dicit: Suscipe, sancte Pater, etc.
Si fuerint aliae hostiae non super patenam, sed super corporale, vel in alio
calice, seu vase pro Communione populi consecrandae, calicem illum, seu vas
dextera discooperit, et intentionem suam etiam ad illas offerendas et conse­
crandas dirigens, dicit ut supra: Siiscipc, etc. ut in Ordine Missae. Quo dicto,
patenam utraque manu tenens, cum ea facit signum cnicis super corporale, ct
deponit hostiam circa medium anterioris partis corporalis ante se, ct patenam
ad manum dexteram aliquantulum subtus corporale; quam, exterso calice, ut
dicetur, cooperit purificatorio. Si autem adsit vas seu calix cum aliis hostiis,
ipsum cooperit alia patena, vel palla.1

I. Unveiling the Chalice
1. Having finished the Creed the celebrant does not rejoin his hands,-'
but places them on the altar and kisses it? Then he turns to the people
by his right, and addresses to them — while opening and rejoining his
«R. VII, 1, 2, 3.

’S.R.C. 2682«.
245

’Seep. 184.

246

THE RITE OF LOW MASS

hands1 — the greeting Dominus vobiscum. He turns back to the altar by
his left, not completing the circle.®
2. Again facing the altar, the celebrant opens his hands, rejoins them,
and bows his head to the cross, while saying Oremus. Then, erect and
with joined hands, he reads aloud the Offertory antiphon, his head but not
his body turned towards the Missal. In Eastertide one Alleluia should be
added to this verse,® and so even if it is not given in the Missal the celebrant
adds it.
3. Then with both hands he lifts the veil carefully off the chalice, folds
it, and lays it on the altar towards the back of the table, to his right, not
on but near the corporal.7 The rubric seems to suppose that the celebrant
himself folds the veil, and for practical reasons, i.e., to prevent its being
soiled, to sec that it is properly folded, and that it is afterwards placed
in the correct position, so that the pall may later be laid on it, it is belter
that he should do so. If it is customary, however, he may hand it to the
server to fold.

Offering the Host
4. Laying his left hand palm downward on the altar outside the corporal, with his right he takes the chalice at the node and places it on his
right, outside the corporal and not close to him.
If there be small hosts for consecration in a ciborium, or a large host
for Benediction in a lunette which is in a case — whether the case be
of glass or of some opaque material’ — he draws the ciborium (or case)
forwards, if necessary, unveils it (laying the veil outside the corporal),
and uncovers it, using both hands if necessary. He places the cover cither
on, or (better) outside, the corporal, to the right.®
«See p. 188.
a Sec p. 183.
• R M .. n. 478·
' It is generally convenient to fold it into three or four folds, according to its size.
It is folded so that the material of the veil — showing the colour of the Mass —
appears and not the lining.
M S.R.C. 3524·.
Hosts for consecration should be on the altar at latest by the Offertory to be offered
up with the host of the Mass. For a reasonable cause (having supplied the offering,
at least mentally, when the hosts arc brought to unite them with the matter of the
Sacrifice which had been already offered), it is lawful to consecrate breads which
arrive at the altar after the Offertory; but a greater cause is required in the case of
those brought as late as the Preface. Once the Canon has begun, a grave cause is
required for lawful consecration (e.g., if the particles arc needed to communicate a
sick person or a number of persons who would otherwise miss Holy Communion
altogether, or would have to wait a very long time for it). This is the general teach­
ing of moral theologians. (Cf. p. 140.) Should a small host be offered up on the paten
at the Offertory and later — before the Consecration — the celebrant finds it will not
be needed for Holy Communion, he at once puts it outside the corporal (and docs
not. of course, intend to consecrate it). After his Communion (under both species)
he should consume this host, since it had been offered and blessed with the host of
the Mass. (Cf. Def HI. 5; X, 9.)

FROM THE OFFERTORY TO THE CANON

247

Keeping the left hand on the altar, with the right he lifts off the pall
and places it on the folded veil, thereby making it easier to pick it up
later; or he puts it against the corner of the altar card in front of him.
Next he takes the paten between the thumb and the first and second
fingers and brings it into a position over the corporal, in front of but
not higher than his breast. He holds it at some distance from him, and
there takes it with his left hand also, in such a way that the thumb and
index finger of each hand (and the second finger also, if necessary) hold
the paten around its edge, while the other fingers are joined together
beneath it.
If there arc particles on the corporal to be consecrated he leaves them
untouched on his left;10 if they are on the paten he leaves them there
until after the offering of the bread.
5. Thus holding the paten raised before his breast, and not higher.
he raises his eyes “to God,”'1 for a moment, and then lowering them, he
silently says the prayer of the offering of the bread, Suspice, sancte Pater.

Placing the Host on the Altar
6. When the celebrant has finished this prayer, he lowers the paten,
which is still held with both hands, to within four or five inches of the
corporal, and with it traces a cross over the front part of the corporal.
This will be a “Greek” cross, i.e., one with all four arms of equal length.
He first draws the line of the cross towards himself — tracing it with the
central point of the paten from about the middle of the corporal to the
middle of the front fold — then he retraces this line halfway back, then
moves the paten to the left to trace the left-hand half of the transverse
stroke, and finally traces the complete transverse line, passing the middle
of the paten over the crease of the first fold of the corporal, from left
to right.
7. Next he tilts the far edge of the paten inwards and, without touching the corporal, slips the host on to it, across the crease of the front
fold in a corporal of normal dimensions or farther forward if desired (if
the altar be a portable one he must see that the host, at least from the
Consecration on, is within the altar stone or the corporal).
Should there be a Benediction host, or a few small hosts for Communion,
on the paten, he will then slip them off the paten on to the corporal
on his left, somewhat back — between the Mass host and the place where
the chalice will stand (within the limits of the altar stone, on a portable
altar). If, however, the small hosts be over12 the Mass host, he will slip
them off the paten before putting the Mass host on the corporal.
10 See p. 223.
11 In practice, to the altar cross, if it is a large crucifix placed above the altar as the
11 Sec p. 223.
rubrics require (cf. p. 195).
'-See

248

THE RITE OF LOW MASS

8. Then laying his left hand palm downward on the altar outside the
corporal, with his right he slips the paten about halfway (aliquantulum)
under the corporal on the right-hand side; and some distance back —
under, say, the middle fold — so that when he has to lay his right hand
on the altar later, he will not touch it.
Then if there be a ciborium (or a lunette in a case) the celebrant covers
it but docs not replace the veil.

— 1 INCH

xy = crease of first fold of the corporal.”
H = the host laid across this first crease (§7).
P = the paten about half covered by the corporal
(5 8).
a to b shows the down stroke of the cross made
with the paten and host (56); b H, H c,
and c d shows how the transverse line is
drawn (5 6).

II. Taking Wine
Deinde in latere Epistolae accipit calicem, purificatorio extergit, et sinistra
tenens illius nodum, accipit ampullam vini de manu ministri (qui osculatur
ipsam ampullam, non autem manum celebrantis) et ponit vinum in calicem.
13 Λ corporal of proper dimensions will be some seventeen or eighteen inches square
(sec p. 164). Cf. p. 252. n. 34.

FROM THE OFFERTORY TO THE CANON

249

Deinde eodem modo tenens calicem, producit signum cnicis super ampullam
aquae, ct dicit: Deus, qui huindnae substantiae, et infundens parum aquae in
calicem prosequitur: Da uobis per huius aquae et vini mystérnim, etc. Si vero
celebrat pro defunctis, non facit signum crucis super aquam, sed imponit absque
benedictione, dicens orationem ut supra.14

I. With joined hands the celebrant goes to the Epistle comer and,
turning towards the altar, takes the chalice11 in his left hand at the node,
draws it to him, and pushing the purificator into it — his fingers within
the cup, the thumb outside — wipes the cup lightly1· all around the in­
side, and at the edge, both inside and outside. Then he holds the purificator,
doubled in two, with the thumb of the left hand at the node of the chalice,
allowing one or both folds — depending upon the height of the chalice
and the length of the purificator — to fall down and cover the base of the
chalice and also a little of the altar cloth,17 so that it will catch any
drops of wine or water that may accidentally be spilled. Next, with his
right hand, he takes the wine cruet1· from the server, and, saying nothing,
gently pours some wine into the chalice,” tilting the cup a little if neces­
sary so that no drops splash on the sides.
The quantity of wine to be taken is not determined by the rubric and
authors suggest that a suitable amount is that which can be drunk with
ease in one draught. If the cruet is small the celebrant should see that he
takes a little less than half its contents, leaving the remainder for the
purifications.

Taking Water
2. Still holding the chalice and purificator with his left hand,20 he makes
with his right — fingers and thumb fully extended and held close together —
a small sign of the cross over the water cruet, which is held up by the
“ R, VII, 4.
"This is the direction that nearly all rubricians give, rigidly interpreting the words
of the rubric in lutere Epistolae accipit calicem. They seem to forget that at this time
the chalice is near the corporal, and that (if the altar is a large one) the corner may be
quite a long way from the middle. We think it possible to interpret in latere Epistolae
as giving a general direction that the actions which follow arc to be done there and
not at the middle, and that it is not necessary to interpret it as meaning that in all
cases the celebrant must go to the Epistle corner before he takes bold of the chalice.
There seems to be no sufficient reason why he may not take it as he passes to the
corner, and indeed begin to wipe it on the way, svhen the corner is distant.
14 It is not necessary to rub the chalice vigorously, and therefore, not necessary to
bold it, for greater safety, around the cup (as some authors suggest). This wiping is
more ceremonial than necessary. It is presumed that the chalice is already clean
apart, perhaps, from some tiny particles of dust.
"This is not explicitly ordered by the rubric (R. VII. 4) but is a useful direction
of rubricians based on experience (like many such directions).
14 He must make sure that it is the wine and not the water cruet, if the cruet is not
transparent or the wine very light in colour.
>· In hot weather, and especially if the wine be a sweet kind, it is important to see
(if the cruets were open beforehand) that there arc no flies or insects in it.
« This is an exception to the general rule.

250

THE RITE OF LOW MASS

server. While doing so he begins the prayer Deus, qui humanae substantiae,
reciting it silently. He then takes the water cruet21 and while saying the
words da nobis, etc., pours in a little water. The precept of adding water to
the wine at the Offertory is, for historical and mystical reasons,22 regarded
by theologians as a grave one, and the rubrics23 say that if the celebrant
notices, before the Consecration, that the water had been overlooked, he
should add it immediately. The amount is not determined and different
terms arc used in the rubrics in reference to it, e.g., parum aquae (R. VII,
4), paululum (R. VII, 9; C.E. I, x, 5), pauculum (C.E. Il, viii, 62). The
Code of Canon Law (814), with the theological aspect of the matter mainly
in view, says modicissima aqua. Theologians teach that this water is
changed into the Precious Blood at the Consecration; and the change is
wrought (probably) by the water becoming completely absorbed into the
wine, in which there is always some proportion of water. Hence so great
a quantity of water as would prevent this complete absorption must not
be added. Theologians think that if water amounting to one third of the
quantity of the wine were added, the resulting mixture would be matter of
doubtful validity for consecration, but they admit that up to one fifth of
the quantity of the wine may be added with complete safety. In practice,
while the addition of one drop of water to the wine would satisfy the pre­
cept, more than one ought to be added, because of the danger that a single
drop might adhere to the side of the chalice and not reach the wine at
all. It is quite permissible to add several drops, as many as seven or eight
(or even more, according to the quantity and strength of the wine), and as
the rubric is not at all finical about the matter — it says quite simply parum
aquae — the celebrant should not waste time counting out drops, but pour
in a “little water" without scruple. The celebrant should see that there are
not detached drops of wine24 or water25 adhering to the side of the chalice.
If he docs notice any, he should cither rotate the chalice a little so as to
absorb the drops into the wine or, with the purificator wrapped around the
index finger of the right hand, wipe them away.20 This is quite a simple
problem in practice, and it is unnecessary to waste time in elaborately
11 The use of a spoon is not forbidden, nor is it prescribed. Cf. S.R.C. 3064L
11 Cf. Council of Trent, Sess. XXII, Cap. 7.
« Def. IV, 8
-4 Theologians dispute as to whether detached drops of wine on the side of the
chalice inside would be consecrated or not. It depends on the celebrant’s intention. To
avoid all doubts and scruples it is well for him to have a definite and permanent
intention (renewed at intervals) of consecrating all matter within the cup of the chalice
which is apt for consecration (see p 138).
’» Detached drops of water are wiped away, because they would remain uncon­
secrated, and it would be unbecoming to have them within the chalice after the
consecration
s« S R C. 257214.

À
Γ

FROM THE OFFERTORY TO THE CANON

251

wrapping the purificator around the finger and afterwards elaborately
unwrapping it.2’
3. Meanwhile the celebrant slowly continues the silent recitation of the
prayer Deus, qui humanae substantiae. When he reaches the words lesus
Chrisms, he bows his head.
4. Having removed the detached drops, if necessary, while finishing
the prayer (if it be not already concluded), with either hand he places the
chalice nearer to the corporal — if this be necessary, on a long altar — with
both hands folds the purificator into two parts and lays it across28 the
exposed part of the paten, parallel to the edge of the corporal, and then
with joined hands returns to the centre of the altar;29 or — which is the
more natural, and certainly the better order, if the altar be a long one —
he folds the purificator while going to the middle and on his arrival there lays
it across the paten.

III. Offering the Wine
Imposita aqua in calice et finita oratione praedicta, accipit manu dextera
calicem discoopertum; ct stans ante medium altaris, ipsum ambabus manibus
elevatum tenens, videlicet cum sinistra pedem, cum dextera autem nodum infra
cuppam, intentis ad Deum oculis offert, dicens: Offerimus tibi. Domine, etc.
Qua oratione dicta, facit signum cnicis cum calice super corporale, ct ipsum
in medio post hostiam collocat, et palla cooperit. Deinde iunctis manibus super
altare positis, aliquantulum inclinatus dicit secreto: In spiritu humilitatis, etc.
Postea erectus, elevans oculos, manusque expandens casque in altum porrectas,
statim iungens ante pectus (quod semper facit quando aliquid est benedicturus)
dicit: veni, sanctificator, etc. Cum dicit: ct benedic, signat manu dextera com­
muniter super hostiam et calicem, sinistra posita super altare.30

1. Placing his left hand palm downward on the altar outside the cor­
poral, with his right the celebrant takes the chalice at the node and raises
it before him (having the cross which marks the base31 directly in front of
him). He then takes hold of it with his left hand also; his right hand is
placed at the node, the thumb on the side nearest him, the fingers around
the far side; the thumb of the left hand is placed on the foot of the chalice,
27 When wiping the chalice, pouring in the wine and water, and removing detached
drops the celebrant must be careful not to raise his elbow unduly, making ungainly
gestures.
” Whether the two loose ends arc towards the celebrant or towards the back of the
altar (as many authors direct) is a matter of no importance.
’’This is the interpretation of R. VII, 5 which is usually given by rubricians.
30 R VII, 5.
11 To mark the front of the chalice, there is generally a cross on the base, though
this is not prescribed by the rubrics. It is useful for marking the part of the lip over
which the Precious Blood passes at Its consumption, so that the purifications may be
taken over the same spot.

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THE RITE OF LOW MASS

the other fingers underneath it, supporting it. Thus holding” the chalice
before his face, with the top of the cup not higher than his eyes”1 or lower
than his chin, and his elbows close to his side, he raises his eyes ad Deum>l
and, keeping them raised for the entire prayer, the priest offers the wine,
saying silently, Offerimus, etc.
Placing the Chalice on the Altar
2. When he has finished the prayer he drops his eyes, and, lowering the
chalice to within about four or five inches of the corporal, still holding it
with both hands, he makes with it a “Greek” cross over the back part of
the corporal, without passing it over the host. In practice the best way is
to trace the first line of the cross from about the centre of the inmost (third)
fold of the corporal to the centre of the middle (second) fold, then back to
the crease between the middle and inmost folds, then to the left along this
crease, and finally to trace the full transverse line from left to right.
He then places the chalice on the corporal, some distance behind the
host — in practice, some three inches (the approximate diameter of the
host) away, across the crease between the middle and inmost folds34 — to
allow later of the easy purification of the spot where the Sacred Host had
lain, and also because of the signs of the cross which are to be made
between the host and chalice. He places the tips of the first and second
fingers of the left hand on the base of the chalice to steady it,33 taking care
not to touch the corporal with his hand or sleeve or maniple. Between the
thumb and index finger of the right hand he takes the pall and with it
covers the chalice.

In Spiritu Humilitatis
3. Next he lays his joined hands on the altar,30 and bowing3’ says
silently In spiritu humilitatis, etc. Then, standing erect, he opens his hands,
33 The celebrant must sec that the maniple does not sweep over, or even touch,
the corporal (on which there may be tiny particles of the Sacred Host from a pre­
vious Mass, or small hosts to be consecrated).
32*The rubric for the bread (R. VII, 2) says the paten with the host is to be raised
(usque ad pectus).
’’See p. 195.
5‘ In the practical suggestions made here and in §§ 6 and 7, p. 247, it is assumed that
the altar, etc , arc of normal dimensions, i.e., depth of the table of the altar, 21 to 24
inches, corporal about 18 inches square; diameter of (small) paten, 4^A or 5 inches;
diameter of host, 3’4 or 3V> inches. Cf. p. 248 In the case of a portable altar the
celebrant must sec that the chalice (and ciborium) is so placed that at least the
greater part of it is on the consecrated stone (R.M., n. 525).
·· Many rubricians lay down as a general rule that whenever the celebrant covers or
uncovers the chalice (especially after the Consecration) he should place the left hand
on the base to keep it steady This is a practical measure to secure absolute safety.
It is not, however, prescribed by the rubrics, and some authors (following Cavalicri)
say that this is necessary only for a celebrant, whose hand, from old age or infirmity,
is unsteady.
’· See p 186.
»’ See p. 202.

FROM THE OFFERTORY TO THE CANON

253

raises them to the height of the shoulders and raises his eyes to the cross
at the same time, while saying silently Veni, sanctificator. Immediately he
lowers his hands and joins them before his breast, lowering his eyes also,”
while he says omnipotens aeterne Deus*9 (he does not bow his head at
Deus). He then separates his hands, lays the left palm downward on the
altar outside the corporal, and with the right makes the sign of the cross
over both the chalice and the host,40 while saying secretly et benedic.4*
When he has completed the sign of the cross he joins his hands and finishes
the prayer.

IV. Washing of the Fingers
Turn iunctis ante pectus inanibus, accedit ad latus Epistolae, ubi stans, mini­
stro aquam fundente, lavat manus, idest, extremitates digitorum pollicis ct in­
dicis, dicens psalmum: Lavabo inter innocentes, cum Glôria Patri, etc.; qui
versus Glôria Patri praetermittitur in Missis defunctorum, et in Missis dc
Tempore a dominica I Passionis usque ad feriam V in Cena Domini inclusive.
Celebrans, lotis manibus, eas tergit, et illis ante pectus iunctis, revertitur ad
medium altaris, ubi stans, oculosquc ad Deum elevans, et statim demittens,
manibus iunctis super altare aliquantulum inclinatus, dicit secreto orationem:
Suscipe, sancta Trinitas, etc. Qua dicta, inanibus hinc inde extensis et super
altare positis, osculatur illud in medio; tum, iunctis manibus ante pectus, demissisque oculis ad terram, a sinistra manu ad dexteram vertit sc ad populum,
et versus cum extendens ct iungens manus, dicit voce aliquantulum elata42:
Orate, fratres, et secreto prosequens: ut meum ac vestrum sacrificium, etc.
perficit circulum, revertens, iunctis inanibus ante pectus, a manu dextera ad
medium altaris. Et responso a ministro, vel a circumstantibus: Suscipiat Domi­
nus sacrificium dc inanibus tuis, etc. (alioquin per seipsum, dicens: Sacrificium
de manibus meis), ipse celebrans submissa voce dicit4’: Amen. Et manibus
ante pectus extensis, ut fit ad orationem, stans in medio altaris versus librum,
dicit absolute sine Ordinus ct sine alia interpositione orationem, vel orationes
secretas. Cum dicit per Ddminum, iungit manus: cum dicit Icsum Christum,
caput inclinat: quod facit in prima oratione, et in ultima, si plures sint
dicendae.44

1. With joined hands the celebrant goes to the Epistle comer of the
altar and there, not over the table of the altar, but outside it, he holds the
tips of the thumbs and index fingers of both hands, either side by side or
those of the right hand above the left, over the finger bowl so that the server
3IO.M. in loco.
39 Only when the rubric so directs (as in the opening words of the Gloria, Creed, and
Blessing) is (he head bowed at the word Deus.
40 Seep.
.·>·
43 Sec p. 194 for the division of the words.

43 Now clara voce (R.M., n. 511 ç).
43 R M., n. 511 g, omits any mention of this Amen.
44 R VI, 6, 7

254

THE RITE OF LOW MASS

may pour water on them.1,1 When the server begins to pour the water,'*
the celebrant commences the silent recitation of the part of (Lavabo) the
twenty-fifth psalm prescribed by the rubric, and continues it while drying
his fingers with the towel taken from the table of the altar (or from the
arm or hand of the server). He may turn to the altar to do this, or he may
wait to turn until he has replaced the towel on the arm, or between the
fingers, of the server. In any case he turns to the altar after the washing to
complete the psalm, bows his head while reciting Gloria Patri, etc., and
then, with hands joined, returns to the middle of the altar while saying
Sicut erat, etc.47

Suscipe, sancta Trinitas
2. Standing at the middle of the altar, he places his joined hands on
the table,4’ raises his eyes “to God”49 for a moment, lowers them again,
bows,50 and says silently the prayer Suscipe, sancta Trinitas. He does not
bow his head at lesu or Mariae, as he is already bowed. Then, laying his
hands on the altar, outside the corporal, he kisses it,81 joins his hands, turns
by his right, - and, when he is facing the congregation, opens his hands
(without raising them) to the width of the shoulders and rejoins them”
while saying aloud’·1' the two words Orate, fratres. Without pausing,55 he
turns slowly back to the altar by his right, completing the circle, while say­
ing the remaining words of the invitation to prayer. At the end of the
response, Suscipiat, etc., the celebrant says, in a subdued voice,50 Amen.

The Secret(s)
3. With hands extended before his breast, he then reads silently the
41 lhe ordinary water cruet is to be used, and not a special ewer, which is the
privilege of a bishop and of certain prelates (S.R.C. 41001).
*' This is the general direction of rubricians, but as the part of the psalm takes longer
to recite than the washing and as the opening word, in the Latin version, is in the
future tense (though, of course, it is merely a citation), it would seem that the
celebrant might begin the recitation while going to the Epistle corner.
47 The Gloria Patri is omitted in Masses de temporc from the First Sunday of the
Passion to Maundy Thursday inclusive. But it is not omitted in festal or votive Masses,
even if they are of Cross or Passion.
Sec p. 186. Or he may first raise his eyes and then place his hands on the altar.
4n Sec p. 195.
'° Sec p. 202.
51 See p. 184.
M If the celebrant is already facing the people he docs not turn, but he docs open
and rejoin his hands (R. V, 3).
43 Sec p. 188.
34 R.M., n. 511 g.
w Cf. R. VII, 7; C E. II, viii, 66.
M Several rubricians said before the new codex (1960) that Amen should be said
secretly, and indeed this could be deduced by elimination from the last word of
R M., n. 511, but R. VIII, 7. says submissa voce Seeing that Orate, fratres is now
said aloud (R M., n. 511 g), it would seem that the answer to Suscipiar should be said
aloud also. Orate, fratres in R.M , n. 511 g, perhaps means the whole prayer of cele­
brant, people, and celebrant.

FROM THE OFFERTORY TO THE CANON

255

Sdcrct(s).” The number and order of these arc the same as for the prayers
before the Epistle, and the same rules for bows,8· for the joining of the
hands,” and for the conclusion'10 apply. There is, however, no Oremus before
these prayers; the Orate, jratres replaces it. If there should be only one
conclusion, either because there is only one Secret or because a second is
to be said under one conclusion with the first, the celebrant joins his hands
as usual at Per (eumdem) Dominum or at in imitate,61 but when he reaches
Spiritus Sancti, Deus he will stop (after Deus). If, however, there is a second
conclusion, the celebrant will finish the first conclusion — joining his hands
at the usual place — answer Amen himself, silently, and then, extending
his hands once more, say the remaining Secret(s). At the conclusion of the
Sccret(s) he lays his hands on the altar for Per omnia.61* After Amen he
turns out the Preface, using his left hand, while the right is laid palm down­
ward on the altar outside the corporal; or using both hands, if more
convenient.

V. The Preface
In conclusione autem ultimae secretae ad verba illa: Per omnia saecula saecu­
lorum exclusive, sacerdos stans in incdio altaris, depositis super eo manibus hinc
inde extensis, dicit convenienti et intellegibili voce praefationem. Cum dicit:
Sursum corda, manus elevat hinc inde ante pectus extensas. Cum dicit Gritias
agimus Domino, manus iungit: cum dicit Deo nostro, oculos elevat, et statim
Cruci caput inclinat. Responso: Dignum et iustum est, elevatis et extensis ut
prius inanibus, prosequitur praefationem. Cum dicit Sanctus, iunctis ante pectus
inanibus, et inclinatus eadem voce prosequitur, ministro interim parvam campanulam pulsante. Cum dicit: Benedictus qui venit in nomine Domini, etc.
erigit se, et signum crucis sibi producit a fronte ad pectus.41

1. Having found the Preface, the celebrant lays his hands palm down­
ward on the altar outside the corporal, and says aloud, Dominus vobiscum.*1 While saying Sursum corda he raises his hands to the position of
special prayer.84 As he says Gratias agamus Domino he joins his hands, with­
out raising them, and while saying Deo nostro he raises his eyes to the
cross, lowers them again at once, and bows his head. When dignum et iustum
est has been answered, the celebrant extends his hands once more and reads
s? The celebrant when reading (with hands extended) from the book not directly
placed in front of him, docs not do so over his left arm. but turns a little towards
the book, without moving his feet.
” Sec p. 234.
” Sec p 234.
See p 234
41 Sec p 234.
·>· It would seem that the entire conclusion should be said with joined hands.
« R Vll, 8.
41 See p. 198. Since Per omnia . . Amen is the conclusion of the entire Offertory,
and Dominus vobiscum introduces the Preface and Canon, as it introduced the Offer­
tory, it is logical and becoming to make a pause before saying Dominus vobiscum.
Turning out the Preface supplies this pause
’•See p. 187.

256

THE RITE OF LOW MASS

the Preface aloud.®5 If the Holy Name occurs, he bows his head, but docs
not join his hands. At the name “Mary” or “Joseph” he follows the general
rule, bowing the head slightly towards the book.®0
Sanctus
2. When he begins the Sanctus he joins his hands but docs not place
them on the altar, he bows,®7 and says this prayer aloud.®* At Benedictus
he stands erect, lays his left hand under his breast and, with the right, signs
himself, touching his forehead at Benedictus, his breast at qui venit, his left
shoulder at in nomine Domini, and his right while saying Hosanna in excelsis’" He does not join his hands until he has turned the page(s) of the Missal.
65 At the words Domine, sancte Patet, omnipotens aeterne Deus — which occur in
many of the Prefaces — attention should be paid to the correct phrasing, which is
indicated by the punctuation.
M See p. 203.
βτ See p. 202.
••R.M., η. 511 Λ.
e0Some rubricians suggest in nomine at the left shoulder, Domine at the right, and
the remainder while placing his hands as directed below.

Chapter XI

THE CANON TO THE CONSECRATION

I. Te Igitur
Finita praefatione, ut supra, sacerdos stans ante medium altaris versus ad
illud, extendit ct aliquantulum elevat manus, oculisque elevatis ad Deum, et
sine mora devote demissis, ac manibus iunctis ct super altare positis, profunde
inclinatus incipit Canonem, secreto dicens: Te igitur, etc. ut in Ordine Missae.
Cum dicit: Uti accepta habeas ct benedicas, etc., prius osculatur altare in medio,
deinde erigit se, ct stat iunctis inanibus ante pectus. Cum dicit: Haec
dona,
haec Ψ munera, haec sancta ri* sacrificia, dextera manu signat ter communiter
super hostiam et calicem. Deinde, extensis manibus ante pectus, prosequitur:
in primis quae tibi offerimus, etc?

1. Having turned to the beginning of the Canon in the Missal,2 the
celebrant joins his hands,3 extends them, raises them to the height of the
shoulders, and at the same time lifts his eyes “to God” (to the cross), at
once lowers them and also lowers his hands, joins these before his breast,
and then bows low (p. 189), resting his hands on the table of the altar.4 Thus
bowed5 he begins the Canon, Te igitur, which is recited throughout in the
secret voice,® except for the words Nobis quoque peccatoribus and the con­
clusion Per omnia, etc., which arc said aloud.3
2. After petimus, remaining bowed, he separates his hands, lays them on

1R. vin. i.
* For this the celebrant uses both hands, or the left alone, the right palm downward
on the altar outside the corporal.
5 He must join them if he is to exlend them, as the rubric now orders.
• See p. 189.
’ Some of the older rubricians taught that the celebrant might begin the Canon while
making the gestures, but modern authorities arc unanimous tn holding that he should
not begin the Canon until he is bowed low. (Cf. S.R.C. 2572“*.)
«Sec p. 178.
•RM., n. 511 ».
257

258

THE RITE OF LOW MASS

the altar and kisses its table.0 Standing erect he joins his hands10 and con­
tinues uti accepta. After benedicas he lays his left hand on the altar and with
his right hand he makes the sign of the cross11 three times over the
oblata while saying haec dona, etc. He makes the downstroke of the
cross, towards himself, while saying the words which are printed before
the ψ in the Missal; the transverse line is made while reciting the words
that arc printed after it.12 In making these crosses the celebrant must attend
particularly to due reverence, and not make them hurriedly or with violent
movements of the elbow (which should be kept as close as possible to his
side). They arc made quietly and gravely, and with a very slight pause
between each. Without again joining his hands, the celebrant extends them
before his breast and continues the Canon. This is the normal position of
the celebrant’s hands during the entire Canon. It is regarded as a gesture
or attitude of supplication.

Prayer for the Pope and Bishop
Ubi dicit: una cum famulo tuo Papa nostro N., exprimit nomen Papac: Sede
autem vacante verba praedicta omittuntur. Ubi dicitur: et /tntistc nostro N.,
specificatur nomen Patriarchae, Arcliiepiscopi, vel Episcopi ordinarii dioecesis
in qua Sacrum facit, ct non alterius Superioris, etiamsi celebrans sit omnino
exemptus, vel sub alterius Episcopi jurisdictione. Si vero Episcopus ordinarius
illius loci, in quo Missa celebratur, sit vita functus, praedicta verba omittuntur,
quae etiam omittuntur ab iis qui Romae celebrant. Si celebrans est Episcopus,
zXrcbiepiscopus vel Patriarcha, omissis praedictis verbis, eorum loco dicit: et me
indigno servo tuo. Summus autem Pontifex cum celebrat, omissis verbis: una
cum famulo tuo Papa nostro N. ct Antistite nostro N., dicit: una cum mc
indigno famulo tuo, quem gregi tuo pracessc voluisti. Et continuant omnes, ut
sequitur: et ômnibus orthodôxis, etc.11

3. At N. after Papa nostro the celebrant inserts the name (in the abla­
tive case), without the number, of the reigning pope, and bows his head
slightly towards the Missal1* while pronouncing the name. If the Holy See
be vacant he omits the words una, etc.
4. After Antistite nostro he inserts the baptismal name of the bishop of
the diocese in which he is celebrating Mass — whether he be a subject of
this bishop or not,13 whether a Religious or not — but does not bow at it.”
The name of the bishop of the diocese is mentioned in the Canon from the
" See p. 184.
10 It is a general rule (R VII, 5) that the celebrant is to join his hands, when both
are free, before he blesses anything to indicate his invocation of the divine nowcr
11 Sec p. 193.
13 Note that R VIII, 1 indicates a better division of the last phrase than that given
in the Canon.
” R. VIII, 2.
>« S.R.C. 3767«. The name of a new pope is mentioned in the Canon once his elec
lion has been announced.
15 S R.C. 1827», 3538.
>« See p. 201.

THE CANON TO THE CONSECRATION

259

day on which he takes canonical possession of his diocese, either in person
or through a procurator,17 and so assumes jurisdiction, whether he be then
consecrated or not.
5. The name of an apostolic administrator not appointed permanently,
or of a vicar or prefect, even though a bishop by consecration, is not, apart
from apostolic induit, to be mentioned in the Canon1" for missionary terri­
tories are immediately subject to the Holy Sec); nor may Religious men­
tion the name of their superior-general.
6. If the diocesan sec be vacant1'·* the celebrant omits the words et
Antistite nostro and docs not substitute the name of the vicar capitular,
even if he be a bishop, nor of the archbishop of the province. He also omits
these words if celebrating within the diocese of Rome, where the Pope is
the bishop.
7. If the celebrant docs not know-0 or forgets the name of the bishop,
he says nothing after Antistite nostro, but forms the intention of praying
for the bishop of the diocese.

II.

The Remembrance of the Living

Cum dicit: Memento, Domine, elevans et iuugcns manus usque ad faciem
vel pectus, sic iunctis inanibus stat paulisper in quiete, demisso aliquantulum
capite, faciens commemorationem vivorum Christi fidelium ad suam voluntatem,
quorum nomina, si vult, secreto commemorat: non tamen neccsse est ea ex­
primere, sed mente tantum eorum memoriam habeat. Potest etiam celebrans,
si pro pluribus orare intendit, ne circumstantibus sit morosus, ante Missam in
animo proponere sibi omnes illos, tam vivos quam defunctos, pro quibus in ipsa
Missa orare intendit, ct hoc loco generaliter unico contextus ipsorum vivorum
commemorationem agere, pro quibus ante Missam orare proposuit in Missa.’1

While saying the words Memento . . . tuarum he slowly raises his hands
(but not his eyes) and holds them joined either before the lower part of
his face, not touching his lips or chin, or before his breast, and bows his
head slightly. The rubric docs not order him to look at the host, which is
not yet consecrated — as it docs at the memento of the dead, when the
Host is consecrated — nor docs it direct him to close his eyes (as some
rubricians suggest), but he may do so if he likes. Thus bowed a little, he
makes remembrance of those for whom he wishes to pray.
"SRC. 3500-’.
‘•S.R.C. 2274·, 3047·, 4288-, and March 8, 1919. But the name of an apostolic
administrator who is permanently constituted, or of a bishop who is translated to
another see but for the moment retains the administration of his first see, is to be
mentioned in the Canon. (Cf. C.J.C., 315.)
'•A coadjutor bishop with right of succession becomes Ordinary of the diocese the
moment the bishop dies, provided he had already shown the apostolic letters to the
Cathedral Chapter (C.J.C. 355). Hence his name is at once mentioned in the Canon.
20 He should, of course, seek the information before Mass. See p 211.
21 R. VIII, 3.

260

THE RITE OF LOW MASS

About this memento (a) the rubric says he makes it “for a short time"
(paulisper), hence the celebrant should not delay too long, wearying those
assisting at Mass. If the number of those for whom he wishes to pray
specially be great, he ought (as the rubric suggests) to prepare the list of
their names (mentally) beforehand,22 and then briefly recall the names at
the time of the memento in the Canon. Neither should the remembrance of
the living be too short23 — Et tu memento, wrote the celebrated rubrician
Gavantus, ne memento fiat in momento.
b) The memento may be made verbally (in the secret voice) or men­
tally only.
c) This memento before the Consecration is concerned with the living
and with prayer for certain persons, not with the application of the minis­
terial fruits of the Mass.24 Yet it is recommended at least to renew, at this
moment, the celebrant’s principal intention regarding this application, and
also (if he chooses) his secondary intention,28 or to apply the fruits ex
opere operantis of the Mass”
d) While the rubric supposes the celebrant to pray for somebody (and
so a prayer for the living should never be entirely omitted at this point in
the Canon), it docs not indicate for whom he is to pray; that is left to his
choice. But this prayer is liturgical — prescribed by the rubric and offered
by the priest as a public person, the representative of Christ and of the
Church — and so the rubric limits it to actual members of the Church
(vivorum Christi fidelium). As a private person, however, the celebrant is
free to pray for anyone, even in the Canon, and so may pray for a heretic
or an excommunicated person.
Naturally the celebrant will usually like to remember in prayer at the
memento of the Canon — (i) the person (if living) for whom the Mass is
being offered, (ii) the person who gave a stipend for the application, (iii) his
own relatives, friends, and benefactors, (iv) those to whom he promised a
remembrance in Mass, and (v) (last but not least) himself — his needs
spiritual and temporal, especially any particular need of the moment.

ΙΠ. Communicantes
Commemoratione vivorum facta, demissis et extensis, ut prius, manibus,
continuat: Et ômnimn circumstantium, etc. Similiter stans prosequitur: Com­
municantes. Cum dicit: Icsu Christi, caput inclinat: in conclusione, quando
dicit: Per eundem iungit manus. Cum dicit: Hanc igitur oblatidnem, expandit
« See p. 211.
11 It is a precious opportunity, when there is so much to seek for ourselves and
others (not forgetting the needs of sinners, the dying, etc.) through the merits of the
cross.
«See p. 39.
33 Ibid. 41.
»» Ibid. 39.

THE CANON TO THE CONSECRATION

261

manus simul super oblata, ita ut palmae sint apertae versus ac supra calicem
ct hostiam, quas sic tenet usque ad illa verba: Per Christum Dôminum nostrum.
Tunc enim iungit manus, et sic prosequitur: Quam oblatiôncm tu, Deus, in
ôinnibus, quaesumus: ct cum dicit: bene ψ dictam, adserip -l·· tam, ra + tam,
communiter signat ter super hostiam ct calicem simul: deinde cum dicit: ut
nobis Corpus, separa tim signat semel super hostiam tantum: ct cum dicit: et
Sanguis, semel super calicem tantum: deinde elevans ct iungens manus ante
pectus, prosequitur: fiat dilectissimi Filii tui Domini nostri Icsu Christi, et
inclinans caput Cnici. . . .!T
1. Having finished the remembrance of the living, the celebrant raises
his head, and with his hands at the level of the shoulders
he extends them
«
before his breast and continues the Canon. In the prayer Communicanter*
at the mention of the Holy Name or of the name of our Lady or of the
saint whose vigil or feast is being celebrated he bows his head, according
to the general rule.29
At die conclusion of the prayer Communicantes the celebrant joins his
hands, but docs not bow his head.

Hanc Igitur
2. When he says Hanc igitur3" he spreads his hands over the oblata,
i.e., keeping his thumbs joined as they arc, right over left, he opens up his
hands (beginning by disjoining the little fingers), holding the extended
lingers close together, the index fingers touching one another near the tips,
and the crossed thumbs held over, and not under, the palms.” He lays
his hands so held, palm downward, over both the chalice and the host, so
that the tips of the lingers reach to about the middle of the pall, close to
but not touching it. In doing this he should take care to keep his elbows
close to his side. He keeps his hands thus extended over the oblata for the
entire prayer. While saying the conclusion — Per Christum Dominum no­
strum— he withdraws his hands towards his breast, joins them (as he is
about to bless the oblata), and thus begins:
” R VIII, 4.
” There is a proper Communicantes for each of the six greatest festivals of the year.
Il is usually to be found after the Preface for these days. In some Missals the first part
cf it (which alone is altered) is printed in the Canon, immediately before the words
Domini nostri lesit Christi of the common Communicantes.
•'Some sign as a reminder is usually marked in the diocesan Ordo on the days when
such a bow should be made. The first St. James in the list of the ?\postlcs is the Greater
(feast, July 25), the second is The Lesser (feast. May 11); St. John is the Apostle
(not the Baptist, who is mentioned after the Consecration). At the name of St. Peter,
the bow is made not only on June 29. but also on the feast of St. Peter’s chair (Febru­
ary 22); at the name of St. Paul not only on June 29 and 30, but also on the feast of
his conversion tJanuary 25): St Jude, whose feast occurs with St. Simon on October
28. is mentioned as I haddaeus" in the Communicantes.
10There is a proper Hanc igitur for Maundy Thursday (found in the Mass of that
day) and one for Easter and Pentecost (found after the Preface for each, and generally
found in the Canon also)
11 SRC. 1275».

262

THE RITE OF LOW MASS

Quam Oblationem
3. At benedictam, having laid his left hand on the altar outside the cor­
poral, with his right he makes the sign of the cross over both chalice and
host,” making the downstroke of the cross while saying the first part of the
word, the transverse line while pronouncing the second part, as the text of
the Missal indicates by a ►£<· He does the same for the words adscriptam
and ratam. He should make these signs of the cross slowly and reverently,
without hurried or violent movements of his hand or of his elbow (which
should be kept close to his side) and with a very slight pause between each.
4. Having made the third cross at ratam, he says thc words rationabilem,
acceptabiletnque facere digneris more quickly’, while slowly bringing his
hand, in a curved gesture, towards himself so that, at the end of the words,
it will just be in position over the host to make the sign of the cross over it
alone at the word Corpus. Then raising his hand somewhat, he makes the
sign of the cross over the chalice alone (more or less within the limits of
the pall) while saying et Sanguis. Then bringing the left hand up to the
level of the right, and opposite to it, he raises both hands a little, and then
joins them before his breast while continuing fiat dilectissimi, etc. At the
word lesu he bows his head to the cross.

Small Hosts for Consecration
Si adsit vas cum aliis hostiis consecrandis, antequam accipiat hostiam, dis­
cooperit manu dextera calicem, seu vas aliarum hostiarum?4
. . . extergit, si opus fuerit, pollices et indices super corporale, et dicit secreto,
ut prius: Qui pridie quam pateretur: et accipiens pollice ct indice dexterae
manus hostiam, ct eam cmn illis ac indice et pollice sinistrae manus tenens,
stans erectus ante medium altaris, dicit: accepit panem in sanctas ac venerabiles
manus suas, elevansque ad caelum oculos ct statim demittens, dicit: ct elevatis
oculis in caelum ad te Deum, Patrem suum omnipotentem, caputquc aliquan­
tulum inclinans, dicit: tibi gratias agens, ct tenens hostiam inter pollicem ct
indicem sinistrae manus, dextera producit signum crucis super eam, dicens:
bene 4* dixit, fregit, deditque, discipulis suis, dicens: Accipite ct manducate
ex hoc omnes.*11
13

5. If there are small hosts in a ciborium to be consecrated, the celebrant
«See p. 193.
11 Some of the older rubricians, because of the words that intervene between ratam
and Corpus, suggest that the celebrant should join his hands, or place the right also
on the altar, while saying them, but (a) the rubric docs not prescribe this: (/>) to do
so would break the continuity of the act of making the five crosses. Λ few modem
rubricians (e.g., Callewaert, Augustine) think that the third cross should be made, not
while saying the single word ratam, but while pronouncing the words ratam, rationa­
bilem, 4* acceptabilemque, and that the celebrant should withdraw his hand towards
himself while saying Jacere digneris, ut nobis. Hut not to make the cross while saying
the word ratam is clearly contrary to the rubric of both the Ritus (VIII, 4) and'the
Canon, and so nearly all rubricians now suggest the way that is indicated in the text
»« R VIII. 5 To retain the order which is followed in practice, the first part of R
VIII, 5 has been inserted before the concluding portion of R VIII, 4
13 R VIII. 4.

THE CANON TO THE CONSECRATION

263

draws this forward a little, if necessary, and uncovers it — placing the cover
on or, better, outside the corporal; if there are a few small hosts, or a large
host for Benediction not in the lunette (or in a lunette which is not covered),

Hosts for Consecration

lying on the corporal, he leaves them untouched; if there is a Benediction
host in the lunette in a case, he opens or uncovers it (even though the case
be of glass, so that the host is visible). Should the celebrant through in­
advertence not uncover a ciborium or open a lunette case which is lying
on the corporal,1’ the host(s) will certainly be consecrated, because of his
intention of consecrating at least such suitable matter as lies before him
on the corporal (sec infra). If the altar is a portable one, the celebrant
should sec that all matter to be consecrated is on the altar stone. At the
Consecration, the words of Consecration will, of course, be said over all the
breads which are there, but the sign of the cross which is made just before
the Consecration is made over the host of the Mass alone.

Celebrant's Intention at the Consecration
6. To consecrate validly the celebrant must determine the matter to be
consecrated (which must, of course, be physically present) by an actual,
or at least a virtual, intention. To avoid all doubts that may arise in this
connection (c.g., through want of inadvertence to the presence of a ciborium
or lunette at the time of the Consecration), the celebrant ought to have a
definite and permanent intention, renewed from time to time, of either (a)
« S R C. 3524··.
. .
J
J
J
J· If it be outside the corporal, whether it is consecrated or not will depend on the
celebrant’s intention (see § 6).

264

THE RITE OF LOW MASS

always consecrating all suitable matter which is present on the corporal (in
the chalice, for the wine), whether he adverts to it at the time of the Con­
secration or not18 or (b) of consecrating all30 suitable matter present on the
altar (whether on the corporal or not) and which — at the beginning of
Mass or in the course of the Mass up to the Consecration — he had the
intention of consecrating. In the first case, should a ciborium (or lunette)
be by accident outside the corporal at the time of the consecration, the
celebrant knows definitely that the hosts in it are not consecrated; in the
second case, he knows definitely also that They are consecrated, even though
the ciborium is outside the corporal where he would not, of course, have
left it had he adverted to its presence before Consecration.40

IV. Qui Pridie
1. Having bowed his head at lesu Christi at the end of the prayer Quant
oblationem, and having uncovered the ciborium or lunette case, if there be
one, the celebrant lightly wipes the tip of the index finger and thumb of
each hand on the corporal near the two front comers, while saying Qui
pridie. Then pressing the edge of the left side of the host lightly with the
index finger of the left hand,4’ to enable him to pick it up without difficulty,
while saying accepit panem, etc., he takes the host between the thumb and
index finger of the right hand and raises it a little. Then he takes hold of
the host with the thumb and index finger of the left hand also. The host
is held at the bottom edge, the two thumbs, side by side, touching each
other in front, the two index fingers side by side, touching each other
behind the host; all the other fingers behind the host, extended, the tips
touching one another. So held, the host is lifted up somewhat from the cor­
poral, and is held almost upright. The celebrant stands erect, bowing
neither body nor head.
«Çf. Def. VH, I.Cf. p. 138.
« "Quilibet sacerdos talem semper intentionem habere deberet, scilicet consecrandi
eas omnes (hostias) quas ante se super corporale ad consecrandum positas habet” (De
defectibus, VII. 1; cf. p. 137). If, by accident, the celebrant did not consecrate a second
large host which is needed for Exposition before Mass can again be celebrated, and he
discovers his oversight before the fraction, had he consecrated a small Host (or Hosts)
at this Mass, he may use It (one of them) for the fraction and for his Communion,
and use the large Host of the Mass for the monstrance. It will not do, however, to
substitute a small Host previously consecrated, for the celebrant must partake of the
sacrifice. If. therefore, he has not consecrated a small host at this Mass, the Exposi­
tion must be postponed or private Exposition, with the ciborium substituted. If, how­
ever. this would cause grave inconvenience (if, e.g., the Forty Hours’ Prayer were due
to begin), he may use a small Host previously consecrated for the monstrance (explain­
ing the reason to the people) or he may use part of the Host of the Mass for his
Communion and the rest of it for the Exposition (cf. De Herdt, II, 9 175).
«° Sec p 267, footnote 54.
41 This he will do whenever in the course of the Canon he wishes to pick up
the host.

THE CANON TO THE CONSECRATION

265

2. Next he raises his eyes for a moment ad caelum*3 while he says et
elevatis oculis, etc., and at once lowers them again. At the words tibi gratias
açens he bows his head. Then holding the host with his left hand only, he
makes the sign of the cross over it with his right,43 saying bene while tracing
the downstrokc, and dixit while making the transverse one. He takes hold
of the host with his right hand once more, while saying fregit, etc.
Cum autem finierit supradicta verba, cubitis super altare positis, distincte et
reverenter profert verba consecrationis super hostiam et simul super omnes, si
plurcs sint consecrandae; ct hostiam suam pollicibus et indicibus tantum tenens
dicit: Hoc est enim Corpus meum. Quibus prolatis, celebrans tenens hostiam
inter pollices ct indices praedictos super altare, reliquis manuum digitis extensis,
et simul innetis (ct hostiis, si plurcs sint consecratae, in loco, in quo a principio
Missae positae sunt, super corporale vel in alio vase aut calice demissis) genflexus cam adorat. Tunc sc erigens, quantum commode potest, elevat in altum
hostiam, ct intentis in eam oculis (quod ct in elevatione calicis facit) populo
reverenter ostendit adorandam ct mox sola manu dextera ipsam reverenter reponit
super corporale in eodem loco unde eam levavit, et deinceps pollices et indices
non disiungit, nisi quando hostiam consecratam tangere vel tractare debet, usque
ad ablutionem digitorum post Communionem.
Resposita hostia consecrata super corporale, genuflcxus ipsam veneratur; si
adsit vas aliarum hostiarum, patena vel palla cooperit, ut supra. Minister paulo
ante Consecrationem campanulac signo fideles moneat. Deinde dum celebrans
elevat hostiam, manu sinistra elevat fimbrias posteriores planctae, ne ipsum
celebrantem impediat in elevatione bracchiorum; quod ct facit in elevatione
calicis; et manu dextera pulsat campanulam ter ad unamquamque elevationem,
vel continuate quousque sacerdos deponat hostiam super corporale, ct similiter
poshnodum ad elevationem calicis.44

3. Having completed the phrase up to ex hoc omnes, he steps back a
little from the table of the altar and, keeping his feet close together, bends
down over the table resting “his elbows”41 but not his hands on it, and
pronounces over the host held in his hands44 (which should not touch the
corporal), and over all other breads that may be present, the words of
consecration.
4. These words arc to be said not merely as the recital of a historical
narrative, of words once said by our Lord, but as a present affirmation, said
here and now by the celebrating priest as the representative, in a peculiarly
intimate way, of Christ. In practice this is made certain by the priest’s inten­
tion to consecrate and to offer sacrifice.
According to the rubrics (R. VIII, 5 and 7, and the Canon) the words
of consecration are to be pronounced:
« In practice, to the cross, if it is in the correct position. See p. 195.
n Fingers and thumb fully extended and held close together, as usual.
« R. VIII, 5, 6.
45 I.e., the forearms, according to the interpretation of all rubricians.
48 The rubric docs not direct the celebrant to look at the host but it is obviously the
natural and becoming thing to do.

266

THE RITE OF LOW MASS

a) Distincte — well and clearly enunciated but in a natural fashion,
not hissed out nor unduly emphasized;
b) Continuate***—there are to be no pauses either before beginning the
actual words, nor between the words; nor are any of the words, ordinarily,
to be repeated;
c) Attente***—with external attention and internal recollection;
d) Reverenter — the words should be said more slowly than other
parts of the Canon, and with the greatest reverence, but they should not be
unduly prolonged;
e) Secreto*1 — the celebrant is to pronounce the words externally, so
that, apart from any extrinsic cause, such as noise in the church or deafness,
he can hear himself,*’ for the words arc the form of a sacrament. However,
in pronouncing them he should not raise his voice so that he will be heard
by others, unless they arc very close to him.
The celebrant must be careful to avoid all contortions of the body, head,
or lips while pronouncing the words. He should not hold the host or chalice
too near his mouth, nor should he breathe heavily on them. In a word, the
priest should pronounce the words in a natural way, with the greatest pos­
sible care and reverence, but without scrupulosity or anxiety, saying them,
as far as may be, as our Lord Himself must have said them at the
Last Supper.
5. Having pronounced the words of Consecration in a becoming man­
ner, the celebrant, holding the Sacred Host upright between the thumb
and index finger of each hand, stands erect — withdrawing his arms some­
what towards the front of the altar and stepping back a little,*’ but keeping
his hands up to the wrists on the table and the Sacred Host well within the
corporal — and genuflects,50 quite erect and not bowing his head.

V. The Elevation of the Sacred Host
1. Having completely risen from the genuflection, the celebrant, still
holding the Host in the same way, slowly raises It in a vertical line higher
than his head, so that It may be clearly seen and adored by the people.51
“· R. VIII. 7, and Canon.
’’Since the Canon is to be said secreto (R. VIII, 1 and rubrics in loco), the word
has now (1962) been omitted in the rubrics (R. VIII, 5, 7) concerning the Con­
secration.
♦» Sec p. 178.
·» This he should always do when genuflecting at the altar.
” Rubricians recommend that the genuflections at the Consecration should be made
more slowly than at other times (cf. p. 197, note 86)
The Church desires the faithful to look at the Sacred Host at the moment of the
Elevation. To encourage this practice, there is an indulgence of seven years each time,
for looking on the Host, with faith, piety, and love, while saying the words “My Lord
and my God"; and a plenary indulgence once a week to those who do this daily for a

THE CANON TO THE CONSECRATION

267

The Host should be raised not directly over the celebrant’s head, nor over
the chalice, but over the front part of the corporal, where It had lain. It is
raised in a straight line, and the celebrant should keep his elbows as close
as possible to his sides and be careful not to touch the corporal with the
edge of the chasuble. The priest should look at the Host while elevating It,
but is not to say any vocal prayer.52 He keeps the Host raised for a moment
and then reverently lowers It in a straight line. When It is near the corporal
he withdraws his left hand, and lays It on the corporal, the index finger
and thumb held together, while with his right hand he replaces the Host on
the corporal in the spot where It had been before the Consecration. Then,
having placed his right hand, the index finger and thumb held together, on
the altar within the corporal, he genuflects. Should there be a ciborium,'3
or a lunette in a case, he covers it, after having genuflected.54
2. From the moment of the Consecration of the Host until the purifica­
tions: (a) the celebrant is to hold the index and thumb of each hand, with
which he had held the Sacred Host, joined together, except when actually
touching the Host. Hence he will always take the pall either between the
first and second fingers, or between the second and third fingers, of the
right hand; he will take hold of the chalice at the node between the first
and second fingers of the same hand; and he will turn over the pages of the
Missal by taking the tab between cither the first and second or the second
and third fingers of the left hand; (b) each time that he genuflects he will
lay his hands palm downward on the corporal, but near the comers, lest
there should be any tiny fragments of the Host on the centre of the corporal;
(c) each time he holds, or lays down, the Host, holding It with the thumb
and index finger, the other fingers are to be kept extended, and not curved,
so that they may not touch the Host.
week provided they go to confession, receive Holy Communion (once), and pray for
the intentions of the Holy Father (Pius X, 1907; S. Pacn Ap.. June 21, 1927; Janu­
ary 26. 1937).
■ ■
55 To the query whether the celebrant might say in a low voice the ejaculation “My
Lord and my God” to gain the indulgence, S.R.C. replied (November 6. 1925 — D
4397): "No, in accordance with canon 818 of the Code of Canon Law [which forbids
the addition of private prayers to the rite of the Mass! and the rubrics of the Roman
Missal."
” As newly consecrated Hosts arc connected with the Sacrifice in which they have
been consecrated, they must not be removed (e g., by another priest to give Holy Com­
munion) until after the Communion of the celebrant (S.R.C. 3448T).
54 Cf. R. VIII, 6. Should the celebrant, through want of advertence to the presence
of a ciborium (sec p. 138), fear that the consecration of the particles in it is doubtful,
he may not repeat the words of the consecration, even conditionally, over it A ciborium
containing such hosts should be placed in the tabernacle, but apart, or with some
special mark, lest another priest later distribute them for Holy Communion. At a sub­
sequent Mass these particles must be placed on the corporal in the usual way and
consecrated conditionally. Meantime, of course. Holy Communion must not be given
with the particles from this ciborium.

268

THE RITE OF LOW MASS

VI. Consecration of the Wine
Celebrans, adorato Sacramento, surgit, et discooperit calicem, in quem, si
opus sit, extergit digitos, quod semper faciat si aliquod fragmentum digitis 'ad­
haereat; et stans erectus dicit: Simili modo postquam cocndtmn est, et ambabus
manibus accipiens calicem iuxta nodum infra cuppam, et aliquantulum illum
elevans, ac statim deponens, dicit: accipiens et hunc praeclarum Calicem in
sanctas ac venerabiles manus suas, etc. Cum dicit: item tibi grâtias agens, caput
inclinat; cum dicit: benedixit, sinistra calicem infra cuppam tenens, dextera
signat super eum et prosequens: deditque discipulis suis, etc., et ambabus ma­
nibus tenens calicem, videlicet sinistra pedem, dextera nodum infra cuppam,
cubitis super altare positis, profert attente et continuate, ut supra, verba con­
secrationis Sanguinis: Hic est enim Calix etc. Quibus dictis, reponit calicem
super corporale, dicens: Haec quoticsciimque fecéritis, etc., genuflexus San­
guinem reverenter adorat. Tum se erigit, et accipiens calicem discoopertum
cum Sanguine ambabus manibus, ut prius, elevat eum, et erectum quantum
commode potest, ostendit populo adorandum: mox ipsum reverenter reponit
super corporale in locum pristinum, et manu dextera palla cooperit, ac genu­
flexus Sacramentum veneratur.”

1. Having genuflected after the Elevation of the Host, the celebrant un­
covers the chalice — while laying his left hand," as he always may do for
greater safety,47 on its base — taking the pall in the way explained above
(V, §2), and laying it on the chalice veil or against the corner of the
altar card in such a way that he can easily pick it up again. Holding the
index finger and thumb of each hand over the centre of the chalice, he rubs
them lightly together to detach any tiny Fragments of the Sacred Host that
may have adhered to them. This he will do as a general rule,4’ whenever
he has touched the Sacred Host.
2. Then, erect, he begins the words simili modo, etc., and as he says
accipiens, etc., he takes the chalice with both hands — i.e., between the
joined thumb and index finger of each hand, in front, and the other fingers
passing around it to the back — holding it iuxta nodum infra cuppam (the
better way is to place the right hand above the node, the left below it),
raises it a little for a moment and then replaces it on the corporal. Still
holding the chalice with both hands, while saying item tibi gratias agens he
bows his head — not any longer, after the Consecration, to the cross, but to
the Sacred Host. Then holding the chalice with the left hand still placed
below the node, with the right he makes the sign of the cross over the
chalice, the little finger tracing the lines of the cross from edge to edge,
» R. VIII, 7.
From this on with index finger and thumb held together.
” See p. 252, note 35.
»’The rubric says (R. VIII, 7) Si opus sit, but as it is difficult to detect when there
is a tiny Particle clinging to the finger or thumb rubricians say that the celebrant
should, as a rule, take the precaution of rubbing the finger and thumb together over the
chalice after each touching of the Sacred Host.

THE CANON TO THE CONSECRATION

269

while saying benedixit. As usual he divides the word as the ψ in the Missal
indicates — bene while drawing the downstrokc of the Cross, dixit while
tracing the transverse stroke.
3. Then holding the chalice at the node with his right hand, and trans­
ferring the left to the base — the joined thumb and index above, the
other fingers beneath it — he raises the chalice a little” (tenens illud parum
elevatum), says the rubric of the (Canon), and bends down over it,*" laying
his forearms on the outer fold of the corporal. He pronounces the words
of consecration — distinctly, continuously, attentively, and reverently (cf.
IV, §4). The celebrant should not place his mouth too close to the chalice
nor should he breathe into it.

The Elevation of the Chalice
4. When he has pronounced the last word (peccatorum) of the formula
of Consecration, and no sooner, the celebrant replaces the chalice on the
corporal, stands erect, places both hands on the corporal and genuflects,
saying secretly meanwhile Haec quotiescumque, etc. Then he takes the
chalice in both hands, the right hand holding it at the node, the left at the
base (cf. § 2), and slowly raises it in a straight line, over the corporal, so
that the cup appears above his head'1 and can be seen without difficulty by
the congregation. While elevating the chalice the celebrant keeps his eyes
fixed on it.“
5. Having held the chalice aloft for a moment, for the adoration of the
people, he reverently lowers it, in a straight line, and places it on the corporal,
in the spot where it had previously been. He then covers it with the pall and
genuflects — his hands laid on the altar within the corporal. During the
Elevation the celebrant must be careful not to touch the corporal, and still
less the Sacred Host, with the maniple or the edge of the chasuble (if this
be a short one).
Many rubricians say that the celebrant should not tilt the chalice. There seems
no good reason why, if he wishes, he should not tilt it a little towards himself.
eoSccp. 265.
\
·> In practice it will be found necessary to raise the chalice until its base is at least
on a level with the celebrant’s eyes. If the chalice be a low one, it will be necessary
to raise it still higher.
”R. VIII, 5.

Chapter XI1

THE CANON FROM THE CONSECRATION
TO THE PATER NOSTER

I. Unde et Memores
Reposito calice et adorato, sacerdos stans ante altare, extensis inanibus ante
pectus, dicit secreto: Unde ct memores, etc. Cum dicit: dc tuis donis ac datis,
iungit manus ante pectus: ct cum dicit: Hostiam Ψ puram, Hostiam
sanctam,
Hôstiam
immaculatam, manu sinistra posita super altare intra corporale,
dextera signat ter communiter super hostiam et calicem, ct semel super
Hostiam tantum, ct semel super Calicem tantum, dicens: Panem ψ sanctum
vitae aeternae, ct Calicem + salutis perpetuae; deinde stans ut prius extensis
manibus, prosequitur: Supra quae propitio, etc. Cum dicit: Supplices te rogâmus, etc. inclinat se ante medium altaris, manibus innetis super illo positis.
Cum dicit: ex hac altaris participatione, osculatur altare, manibus hinc inde
super corporale positis. Cum dicit: sacrosanctum Filii tui, iungit manus ct
dextera signans semel super hostiam tantum, ct semel super calicem, sinistra
super corporale posita, dicit: Cor
pus, et San Ψ guinem supserimus, ct cum
dicit: omni benedictione
caelesti, scipsum signat a fronte ad pectus signo
cnicis, sinistra posita infra pectus, et prosequitur: ct gratia repleamur. Cum
dicit: Per eundem, iungit manus?

1. Having genuflected after the Elevation of the chalice, the celebrant
extends his hands — now with thumb and index finger joined — before his
breast and recites the Anamnesis2 Unde et memores. While saying de tuis
donis he joins his hands,3 then lays his left hand on the corporal and with
his right makes the sign of the cross three times over the chalice and Host
together,4 once over the Host alone, and once over the chalice alone, as
directed in the prayer — dividing the words as the text indicates. He should
1 R. IX, 1.
2 Sec Glossary, p. 607.

’ Because about to bless, cf. R. VII, 5.
4 Sec p. 193.

270

THE CANON AFTER THE CONSECRATION

271

make these crosses slowly and reverently, keeping his elbow close to his
side, and with a very slight pause between each sign. Extending his hands
once more he reads the prayer Supra quae.

Supplices
2. At the end of this prayer he steps back a little from the altar, lays
his joined hands1 on the edge of the table — not, however, on the corporal,
even after the Consccration" — and, bowing low,’ recites the prayer Sup­
plices. As he is to be deeply bowed during the first part of this prayer, and
make liturgical gestures during the second part, he should know the prayer
by heart so that he need not raise his eyes to read it from the altar card.
After the word quotquot, and just before pronouncing ex hac altaris partici­
patione (as the rubric of the Canon suggests — for he should not try to
pronounce words while actually kissing anything), he separates his hands,
lays them on the corporal, and kisses the altar, being careful not to touch
the Sacred Host. While reciting sacrosanctum Filii tui, he joins his hands,
then lays the left on the corporal, and with the right makes the sign of the
cross over the Sacred Host alone at Corpus, and over the chalice* alone
at Sanguinem. He then places his left hand under his breast, with the tips
of only the middle, ring, and little fingers touching the chasuble, while he
makes the sign of the cross. In signing himself, the forehead and breast are
touched while saying omni benedictione caelesti, and the left and right
shoulders while saying et gratia repleamur. As he recites the conclusion he
joins his hands.

II.

The Remembrance of the Dead

Cum dicit: Mcménto étiam, Dôminc, fnmulônim famularumque tuârum etc.,
extensis ct iunctis inanibus ante pectus, et usque ad faciem elevatis, et intentis
oculis ad Sacramentum super altare, facit, commemorationem Fidelium defunc­
torum, de quibus sibi videtur, eodem modo ut dictum est de commemoratione
vivorum. Qua commemoratione facta, stans ut prius extensis manibus, prose­
quitur: Ipsis, Domine, ct omnibus in Christo, etc., et in fine ad: Per eiindem,
iungit manus, ct caput inclinat.’

While saying the words Memento . . . pacis, the celebrant opens his hands,
raises them in an arc (without raising his eyes), and joins them again
before the lower part of his face,10 as at the Memento of the Living (p.
5 See p. 186.
'S.R.C. 2572s*.
’ Rubric of the Canon.
'Sec p. 193.
«R. IX. 2.
10 See p. 189. Some rubricians interpret this rubric differently, and direct the celebrant
to open his hands, join them again, and only then to raise them before his face: but the
majority interpret the rubric in the same way as that for the Memento of the Living,
i.e., to raise the hands arcwise (as for the Gloria in excelsis and the Creed, but higher
for the Memento).

272

THE RITE OF LOW MASS

259). He should terminate the action and the words in somno pacis at the
same time (as the position of the rubric in the Canon suggests), which will
make it necessary to open, raise, and rejoin his hands slowly.
Then, with his eyes fixed on the Sacred Host,” he prays for a little time
for such dead persons as he wishes. This he may do orally — in the secret
voice — or mentally. He ought explicitly to determine those for whom he
intends to intercede, and, if they be many, he may do this before Mass
and review his intention briefly at the Memento.12 Formerly the names of
the dead to be prayed for publicly were read out at the place in the prayer
indicated by N. et N., but now these letters are ignored, and, as the rubric
in the Canon makes clear, the celebrant does not pause to name the dead
until after the words in somno pacis. The prayer as a liturgical prayer is
for the “faithful departed” and as such for members of the Church alone.11
It is becoming, but not of obligation, for the celebrant to mention here
the person or persons for whom the Mass is being offered (if it be applied
to the dead), and to remember the deceased relatives, friends, and benefac­
tors of the person who gave an offering for the Mass, and also his own.
Having made his remembrance of the dead, the celebrant raises his head
erect, holds his hands once more disjoined before his breast, and continues
the prayer Ipsis, Domine. While saying the conclusion he joins his hands,
and, though the Holy Name does not occur, he bows his head to the
Sacred Host.14

III. Nobis Quoque Peccatoribus
Cum dicit: Nobis quoque pcccatôribus, vocem aliquantulum elevat ct dextera
manu pectus sibi percutit, sinistra posita super corporale, ct prosequitur sccrcto:
famulis tuis, etc. stans manibus extensis, ut prius. Cum dicit: Per Christum D0minum nostrum. Per quem haec omnia, Domine, semper bona creas, iungit ma­
nus ante pectus: deinde manu dextera ter signans communiter super hostiam et
calicem, dicit: sancti 4· ficas, vivi 4* ficas, bene 4* dicis ct praestas nobis. Postea
discooperit manu dextera calicem, ct gcnuflcxus Sacramentum adorat: tum sc
erigit, et reverenter accipit hostiam inter pollicem ct indicem dexterae manus, ct
11 This means that he must bow his head somewhat, as is explicitly prescribed for
the Memento of the Living (R. VIII, 3).
13 See p. 260, Memento of the Living.

14 This is the only instance in which the rubrics prescribe a bow at the conclusion
Per (eumdem) Christum, Dominum nostrum. It is not found in the Ritus Servandus
(1502) of John Burckard (master of ceremonies of Innocent VII and Alexander VI,
who in 1502 drew up and published, by order of the latter, the Ordo Missae; it is from
this that the rubrics of the Mass in great part arc taken). This was the precursor of the
Missal of Pius V that appeared in 1570. In this Missal (edition of 1571) the mbric,
prescribing the bow is found in the Ritus, but not in the Canon. In the Roman Missal
of Urban VIII (1634) it appears in the Canon also, as we have it now The rubric
may concern the only surviving instance of a bow at Christum that was common to
other prayer conclusions of the Canon earlier (cf. Dorn L. Brou, in Miscellanea
Mohlberg, 1948, 1, I sqq.).

THE CANON AFTER THE CONSECRATION

273

cum ea super calicem, quem manu sinistra tenet circa nodum infra cuppam, sig­
nat ter a labio ad labium, dicens: Per 4* ipstrrn, ct cum 4· ipso, ct in 4* ipso. Et
similiter cum hostia signat bis inter calicem et pectus, incipiens a labio calicis,
et dicit: est tibi Deo Pa 4* tri omnipotenti, in unitâte Spiritus 4* Sancti. Deinde
tenens manu dextera hostiam super calicem, sinistra calicem, elevat cum
aliquantulum simul cum Hostia, dicens: omnis honor ct gloria, et statim
utmmquc deponens, Hostiam collocat super corporale, et si opus sit, digitos
extergit, ut supra; ac pollices ct indices ut prius iungens, calicem palla cooperit,
et gemtflcxus Sacramentum adorat?5

1. At the three words Nobis quoque peccatoribus, which arc now said
aloud,” the celebrant, standing erect, places his left hand on the altar within
the corporal, while with his right17 he strikes his breast. Then, extending his
hands as before, he continues the prayer silently.
2. The general rule about bowing the head at the mention of a saint’s
name on his feast, etc.,18 is applicable to this prayer?8
At the conclusion the celebrant joins his hands, but does not bow his
head, and there is no Amen, since the prayer that follows is a continuation
of Nobis quoque peccatoribus (as the rubric of the Ritus shows).

The Little Elevation
3. At the words sanctificas, etc., having laid his left hand on the cor­
poral, with his right the celebrant makes the sign of the cross three times
over both the chalice and the Sacred Host together,20 dividing the words as
the text indicates. Then, having placed the second and third fingers of the
left hand on the base of the chalice for greater security,21 he uncovers the
chalice,22 and genuflects (both hands within the corporal, according to the
rule). Pressing a little with the first finger of the left hand on the edge of
the Sacred Host, he takes It between the thumb and index finger of the
right hand, holding It below the centre of the right-hand half, the other
fingers extended and held together. Then, with the thumb and index finger
once more joined, he transfers his left hand to the node of the chalice,21
which is held flat on the table of the altar and not tilted. He raises the
Sacred Host and with It, held erect, makes the sign of the cross three times
over the chalice, close to but not within the top of the cup. He passes the
Host from lip to lip, but without touching the chalice, while he says silently
the words per ipsum, etc., dividing them as the Missal indicates. When
”R IX, 3.
’«R.M., n. 511 i, but R. IX, 3 still says vocem aliquantulum elevat.
17 l e., with the tips of the middle, ring, and little fingers.
’’Seep. 201.
T M|
I
*· A reminder of it is usually marked on the correct date in the diocesan Ordo. The
"John" is St. John the Baptist, who has two feasts (June 24 and August 29); St. Agnes
has a feast on January 21 and a Commemoration on January 28.
10 Seep 193.
-a Seep. 267.
” See p. 252.
21 Holding it as described on p. 268, 5 2.

*

274

THE RITE OF LOW MASS

making these crosses the celebrant should move the hand and forearm, not
merely the hand from the wrist.
4. Still holding the chalice with the left hand, he slowly makes the sign
of the cross with the Sacred Host twice between the outside of the chalice
(not touching it) and himself, keeping the Host on a level with the top of
the chalice — inter calicem et pectus — and not bringing It outside the
corporal. While doing this he says silently the words est tibi Deo, etc., divid­
ing them as the Missal indicates by the crosses.24 He holds the Sacred
Host over the centre of the mouth of the chalice — he may rest his second
finger on the edge of the chalice, the remaining fingers touching the cup
on the outside — and then raises the chalice some three or four inches24
off the altar and with it the Sacred Host, while saying silently the words
omnis honor et gloria. Next, without any pause, he replaces the chalice on
the corporal and lays the Sacred Host on the corporal in its usual place
(across the first crease), meanwhile keeping his left hand at the node of
the chalice. He then lightly rubs the thumb and index finger of the right
hand together over the chalice, rejoins them, covers the chalice, places
both hands on the altar within the corporal, and genuflects.20
“ The division in the Canon is better than the one in R. IX, 3.
25 Not more; the rubric says elevat eum aliquantulum (i.e., a little).
-· In the reform of the rubrics it is expected that the place of this genuflection will
be changed.

Chapter XIII

FROM PATER NOSTER TO THE COMMUNION

I. Pater Noster
Celebrans, cooperto calice adoratoque Sacramento, erigit se, et manibus ex­
tensis hinc inde super altare intra corporale positis, dicit intellegibili voce:
Per ômnia saecula sacculorum, et cum dicit: Oremus, iungit manus, caput Sacra­
mento inclinans. Cum incipit: Pater noster, extendit manus, et stans oculis ad
Sacramentum intentis, prosequitur usque ad finem. Responso a ministro: Sed
libera nos a malo, et a celebrante, submissa voce: Arnen, manu dextera, pollice
ct indice non disiunctis, patenam aliquantulum purificatorio extergens, eam
accipit inter indicem ct medium digitos; quam tenens super altare erectam,
sinistra super corporale posita, dicit secreto: Libera nos, quaesumus, etc.1

1. Having genuflected, the celebrant, keeping both hands on the altar
on the corporal, says aloud Per omnia saecula saeculorum, to announce the
conclusion of the Canon. When the server has answered Amen, the cele­
brant, after a brief pause, says Oremus, at the same time joining his hands
before his breast and bowing his head to the Sacred Host. Then, erect, he
says Praeceptis, etc. As he begins Pater noster he extends his hands before
his breast and fixes his eyes on the Sacred Host, keeping them there for the
entire prayer (unless, in a sung Mass, he may need to read the music).

The Embolism2
2. When the server has said Sed libera nos a malo, the celebrant adds
Amen aloud.’ Then with his right hand, the thumb and index finger still
>R. X, 1.
2 See Glossary, p. 609.
’R.M., n. 511 i makes no mention of the tone of voice for Amen. This seems to
be an oversight. Since the preceding prayer with the server’s clause are said aloud, and
Amen is said aloud by all at a Dialogue Mass (Instr, n. 32), it would seem that at a
low Mass Amen should be answered aloud. But R. X, 1 still says submissa voce.
275

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276

THE RITE OF LOW MASS

held together, he takes the paten from under the purificator and corporal,
and lays it flat on the altar outside the corporal. Keeping it steady by placing
on it the second and third fingers of the left hand, and taking care not to
touch the Sacred Host with the maniple or the left sleeve, he wipes the entire
concave surface of the paten lightly4 with the purificator. In doing this he
uses the second and third fingers of his right hand. Then, having placed
his left hand on the altar within the corporal, with the right he puts the
purificator on the table of the altar some distance towards the Epistle comer
(so that later, after the second ablution, it may be within easy reach). Next,
taking the paten between the joined thumb and index finger and the second
finger of the right hand, he holds it upright, so that its lower edge rests on
the altar, close to but not on the corporal, its concave surface facing the
middle of the altar.
3. Thus holding the paten with his right hand, the left hand laid on
the corporal, he begins the silent recitation of the Embolism (Libera nos).
For the bows of the head during this prayer, at the names of our Lady
and of the Saints, he follows the general rule.5

Π. The Fraction and Agnus Dei
Antequam celebrans dicat: Da propitius pacem, elevat manu dextera patenam
dc altari, ct scipsum cum ea signat signo crucis, dicens: Da propitius pacem
in diébus nostris. Cum signat se, manum sinistram ponit infra pectus; deinde
patenam ipsam osculatur, ct prosequens: ut ope miscricdrdiac tuae, etc., submittit
patenam hostiae, quam indice sinistro accommodat super patenam, discooperit
calicem, ct gcnuflcxus Sacramentum adorat; tum sc erigens, accipit hostiam
inter pollicem ct indicem dexterae manus, ct cum illis ac pollice ct indice
sinistrae manus eam super calicem tenens, reverenter frangit per medium,
dicens: Per eundem Dominum nostrum Icsmn Christum Filium tuum, et
mediam partem, quam inter pollicem ct indicem dexterae manus tenet, ponit
super patenam dc alia media, quam sinistra manu tenet, frangit cum pollice
ct indice dexterae manus particulam, prosequens: Qui tccum vivit ct regnat,
ct eam inter ipsos dexterae manus pollicem ct indicem retinens, partem
maiorem, quam sinistra tenet, adiungit mediae super patenam positae, interim
dicens: in unitate Spiritus Sancti Deus: ct particulam Hostiae, quam in dextera
manu retinuit, tenens super calicem, quem sinistra per nodum infra cuppam
retinet, intellegibili voce dicit: Per dm nia saecula sacculorum. IV. Arnen, ct
cum ipsa particula signans ter a labio ad labium calicis, dicit: Pax 4* Domini
sit 4* semper vobis 4· cum. Responso per ministrum: Et cum spiritu tuo, par­
ticulam quatn dextera manu tenet, immitti in calicem dicens secreto: Hacc
commixtio, ct consecratio Corporis, etc. Deinde pollices et indices super calicem
aliquantulum tergit ct iungit, calicem palla cooperit, ct gcnuflcxus Sacramentum
adorat, surgit, et stans iunctis manibus ante pectus, inclinatus versus Sacramen­
tum, dicit intellegibili voce: Agnus Dei, qui tollis peccata mundi; ct dextera
percutions sibi pectus, sinistra super corporale posita, dicit: miserere nobis, et
< Aliquantulum says the rubric.

a See p. 201.

FROM PATER NOSTER TO THE COMMUNION

277

dcinde non ittngif manus, sed iterum percutit sibi pectus, cum dicit secundo:
miscrére nobis, quod ct tertio facit, cum dicit: dona nobis pacem.1

Signing Himself With the Paten
1. Having said et omnibus sanctis of the Embolism, the celebrant
places his left hand (the joined thumb and index finger not touching the
chasuble) under his breast, and with the right signs himself with the
paten, actually touching his forehead, breast, and shoulders with its upper
edge. He says da propitius while touching the forehead, pacem while
touching the breast, in diebus at the left shoulder, and nostris at the
right, and then kisses the paten. It is more becoming to kiss.it at the
edge than in the centre,’ and at the upper edge, above the index finger, so
as to avoid the part over which the Sacred Host will pass later.
2. He continues the silent recitation of the prayer, ut ope misericordiae
tuae, etc., and, pressing lightly on the Sacred Host on its left side with
the index finger of the left hand so as to raise It a little, he slips the
paten under It with the right hand.® When the Host lies in the centre
of the paten, where It has been arranged with the forefinger of the left
hand, the celebrant with his right hand, or with both hands, places the
paten so that it rests on the foot of the chalice? He then removes the pall
with the right hand, while resting the left on the base of the chalice, after
which he places both hands on the corporal and genuflects.
The Fraction
3. Then with cither the left or right forefinger, the celebrant pushes
the Sacred Host towards the right-hand lower edge of the paten and taking
It — about the middle of the right-hand side — between the thumb and
index finger of the right hand, he holds It over the chalice. There he
takes It also, about the middle of the left side, with the thumb and index
finger of the left hand, and reverently and quietly (so as not to scatter
any Fragments) breaks It down the middle into two equal parts.10 In
doing this he keeps the Host lowered a little intothe chalice. He holds
It in both hands close to the line down the middle; and if the line of
cleavage was not previously prepared, he may have to bend It slightly
back and forward in order to break It.
0 R. X, 2.
T S.R.C. 171 Is.
* Moving the paten, of course, from the Epistle side towards the Gospel side.
«The mbric does not determine where the paten, with Sacred Host on it. is to be
placed. To avoid touching the spot where the Host had lain — lest any stray particles
might adhere to the bottom of the paten — rubricians recommend that the paten should
be laid either a little towards the Epistle side near the foot of the chalice, or (the
commoner and better practice) on the foot of the chalice, so that the paten slopes
a little.
io To facilitate this fraction, if lines arc not drawn in the making of the altar breads,
the celebrant may trace a line with the paten down the middle of the Host, and also
mark the small piece for the fraction, cither when preparing the chalice before Mass,
which is the better time to do it (sec p. 212) or at the Offertory’.

f

278

THE RITE OF LOW MASS

The Commingling
4. While breaking the Host, the celebrant says secretly and slowly
Per eumdem . . . tuum, bowing his head to the Host at the Holy Name.
Still holding the left-hand half of the Host over the chalice, he replaces
the other half on the paten, and then he may run his thumb and index
down the line of the fraction of the left half to detach into the chalice
any tiny loose Fragments that may be there. He then rubs his thumb and
finger together over the chalice. Next, with the thumb and forefinger of
the right hand, he breaks off a Fragment from the lower comer of the
left half of the Host” — particula, say, a sixth or even less of the
half, although It may be larger than this if he wishes. Holding this Frag­
ment over the chalice with his right hand,12 with his left he places the
remaining part of the left half of the Host on the paten, close beside the
right half, so that the Host, save for the small Fragment that he has
detached, lies re-formed on the paten.
5. While detaching the Fragment the celebrant continues silently Qui
tecum vivit, and, while placing the greater part of the left half of the
Host beside the right half on the paten, he says in unitate Spiritus Sancti
Deus.
6. Placing his left hand in the usual manner on the node of the chalice,
and still holding the Fragment of the Host in his right over the cup, he
says aloud Per omnia saecula saeculorum. The server answers Amen.
Then the celebrant, moving his hand and forearm quietly, makes with
the Sacred Particle three crosses over the mouth of the chalice, moving
the Particle from edge to edge, but without touching the chalice. He makes
the first cross while saying aloud Pax Domini, the second at the words
sit semper, and the third at vobiscum, dividing these words as the text of
the Canon indicates. When the server has replied Et cum spiritu tuo,
and not sooner, the celebrant drops the Sacred Particle into the Precious
Blood, saying silently Haec commixtio, etc. At the Holy Name he bows
his head.
Agnus Dei
7. When he has finished the formula of the commingling with the
word Amen, he purifies the thumb and index finger of each hand by
rubbing them lightly together over the chalice. While doing this he may,
for greater safety, clasp the other fingers, held together, around the cup
on the outside. He rejoins his fingers, and with his left hand on the foot
of the chalice, he covers it and genuflects.
8. Rising he joins his hands before his breast and, bowing,11 says
“S.R.C. 1275·.
“ The middle, ring, and little fingers held together and outside the cup.
»» See p. 187.

FROM PATER NOSTER TO THE COMMUNION

279

aloud Agnus Dei. At the words Miserere nobis, having laid his left hand
on the altar within the corporal, with the right he strikes his breast,
touching it with the tips of the middle, ring, and little fingers (but not
touching the chasuble with the joined thumb and index finger), keeping
his elbow close to his side. He docs not again join his hands, but retain­
ing his left hand on the altar, continues the second Agnus Dei while slowly
moving his right hand from his breast towards the altar14 and strikes his
breast again at Miserere nobis. Finally he strikes it at dona nobis pacem.

III. Prayers Before Communion
Tunc manibus iunctis supra altare positis, oculisque ad Sacramentum intentis,
inclinatus diet sccrcto: Domine lesu Christe, etc. Qua Oratione finita . . .
statiin subiungit alias orationes, ut in Ordine Missae.15

Placing his joined hands on the altar, but not on the corporal,1· bowed,
and, with his eyes fixed all the while on the Sacred Host, the celebrant
says secretly the prayers Domine lesu Christe, qui dixisti; Domine lesu
Christe, Fili Dei vivi, and Perceptio.11 As he is already bowed, he does not
bow his head when he pronounces the Holy Name.

ÎV. Domine, Non Sum Dignus
Quibus orationibus dictis, gcnuflcctcns Sacramentum adorat, et se erigens
dicit secreto: Panem cacJéstem accipiam, etc.; quo dicto, dextera manu accipit
dc patena reverenter ambas partes Hostiae, ct collocat inter pollicem et indicem
sinistrae manus, quibus patenam inter eundem indicem et medium digitos sup­
ponit, ct eadem manu sinistra tenens partes huiusmodi super patenam inter
pectus ct calicem, param inclinatus, dextera tribus vicibus percutit pectus suum,
interim etiam tribus vicibus dicens voce aliquantulum elevata1': Domine, non
sum dignus: ct secreto prosequitur: ut intres, etc.19

1. When he has completely finished the three prayers, the celebrant
stands erect. Then with his hands placed flat on the altar on the corporal
he genuflects. Having arisen, not sooner, he says secretly Panent caelestem
. . . invocabo. When he has finished this — and no sooner, for the rubric
is quo dicto and accipiam was said in reference to the future — he lays the
index finger of the left hand on the left hand of the Sacred Host, and,
14 The interval between each striking of the breast is so brief that it is scarcely neces­
sary to lay the right hand on the table of the altar (according to the general rule), but
the celebrant may do so if he likes, or he may rest it momentarily under his breast.
15 R. X, 3.
16 See p. 187, and cf. S.R.C. 2572«.
17 Hence lhese prayers should be known by heart.
1MNow clara voce (RM., n. 511 i).
7t<R. X. 4.

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280

THE RITE OF LOW MASS

|

I
I

if necessary, the thumb on the right half and gently pushes the two halves
towards the right, to a little beyond the edge of the paten, so that he
can easily take Them at the top, between the forefinger and thumb of
'
the right hand (holding Them at the break). He then passes Them into
the left hand, and there, between forefinger and thumb, he holds Them
upright and together, so that They again form the round figure of the
Host, less, of course, the Particle that had been dropped into the Precious
Blood. It is easier to do this, if one half very slightly overlaps the other.
Then he takes the paten between the joined thumb and index finger and
the second finger of the right hand and transfers it to the same fingers
of the left hand where, supported by the other fingers, it is held under
the Sacred Host. As far as possible he should avoid holding the paten
at the spot over which the Sacred Host had passed, lest there be any
tiny Fragments there.
2. Holding his left hand — which holds the Host and paten — some
inches over the corporal and with his right hand on the altar within the
corporal, bowing somewhat, he says aloud-0 “devoutly and humbly” (Canon)
Domine, non sum dignus. While he says these words he strikes his breast
lightly with his right hand,21 touching the chasuble with the tips of the
second, third, and fourth fingers only. He finishes the rest of the prayer
silently. Twice more he repeats the prayer in the same voice and with the
same gesture. Between each striking of the breast he may, as at Agnus Dei,
either momentarily rest the right hand on his breast, or move the hand
slowly away from the breast in preparation for the next stroke, or momen­
tarily place his hand on the altar (on the corporal).

V. The Communion of the Celebrant
Quibus tertio dictis, ex sinistra accipit atnbas partes praedictas hostiae inter
pollicem et indicem dexterae manus, ct cum illa supra patenam signat scipsum
signo crucis, ita tamen ut hostia non egrediatur limites patenae, dicens: Corpus
Domini nostri lesu Christi custodiat dnimam meam in vitam aeternam. Arnen:
et se inclinans, cubitis super altare positis, reverenter easdem ambas partes
sumit: quibus sumptis, deponit patenam super corporale, et erigens se, innetis
indicibus ct pollicibus, ambas quoque manus ante faciem iungit, ct aliquantu­
lum quiescit in meditatione sanctissimi Sacramenti.22

1. When he has finished the third Domine, non sum dignus, the cele­
brant stands erect, with the index finger and thumb of the right hand
places the right half of the Sacred Host over the left (to make it easier
• ■ R.M., n. 511 i; R. X, 4, still has voce aliquantulum elevata which seems more
suitable since Domine, non sum dignus is the celebrant’s private prayer before his
Communion.
« See p. 194
« R. X, 4.

FROM PATER NOSTER TO THE COMMUNION

281

to put the Host into his mouth), takes the overlapped halves at their
lower edge in his right hand, and holding them vertically over the paten,
makes with them reverently the sign of the cross before his breast. This
cross will be made (a) before the upper part of the breast, as he is to
“sign himself”; (b) so that the lines of the cross do not go beyond the
limits of the paten. He says secretly2’ the words Corpus Domini nostri
lesu Christi as he draws the vertical line of the cross, bowing his head at
the Holy Name,2* and the remaining words (custodiat, etc.) are pronounced
while making the transverse line.
2. Then, leaning his forearms on the table of the altar, bowed, and
with the paten held all the while under the Sacred Host, the celebrant
without any delay places the two parts of the Host reverently in his
mouth. With his left hand (or with both hands) he puts the paten on the
corporal either a little to the Gospel side or resting on the base of the
chalice, in either case avoiding the spot on the corporal where the Host
had lain. He then stands erect, rejoins the index finger and thumb of the
right hand, and joining his hands raises them “before his face” (not,
however, touching chin, lips, or nose) and rests for a little time in meditation
on the Most Holy Sacrament.
3. The rubric docs not direct the celebrant to purify the right fore­
finger and thumb by rubbing them together after the reception of the
Sacred Host; some authors prescribe this purification, others are against
it because of the silence of the rubrics. If he purifies the fingers, he will
do so over the paten, as the chalice is covered. Neither does the rubric
prescribe any bow while the celebrant consumes the Host in meditation,
and it docs not seem quite becoming to bow when the Sacred Species are
actually in his mouth. During his meditation the celebrant may close his
eyes, although it is not prescribed, and meanwhile, having moistened the
Parts of the Host between his tongue and palate,21 he swallows Them
as soon as possible, since the sacrament consists in eating the Body of
Christ. Should a Particle adhere to his palate or teeth he detaches It with
his tongue (not with his finger). If, however, a small Particle should still
remain after he has swallowed the Host, he need not be anxious about It,
since It will dissolve and be swallowed when he drinks the Precious Bl •IO
or the ablutions.
4. The time of meditation after the reception of the Sacred Host
should be short — the rubric says aliquantulum quiescit. The celebrant
has received only part of the Sacred Banquet, and the pause is not so much
for private prayer as for the purpose of swallowing the Sacred Host, for no
pause is prescribed by the rubrics after the reception of the Precious Blood.
25 R.M., n. 511.
24 S.R.C. 2850*.
21 While it is more reverent to avoid chewing the Sacred Host, the celebrant may do
so if necessary. Not the Body of Christ, but the accidents arc subject to the teeth.

282

THE RITE OF LOW MASS

VI. The Purification of the Corporal
Deinde depositis manibus dicit sccrcto:

Quid retribuam Dômino

pro ômnibui

quae retribuit mihi? et interim discooperit Calicem, genuflcctit, surgit, accipit
patenam, inspicit corporale, colligit fragmenta cum patena, si qua sint in eo,

patenam quoque diligenter cum pollice ct indice dexterae manus super calicem

extergit et ipsos digitos, ne quid fragmentorum

in cis remaneat.28

1. Having swallowed the Sacred Host and finished his meditation, the
celebrant lowers his hands, places the left hand on the foot of the chalice,
with the right removes the pall, and then — placing his hands, as usual,
on the table of the altar, within the corporal — genuflects. Meantime he
recites secretly Quid retribuam . . . mihi? and no more.
As he is about to purify the corporal he may do three things which
the rubrics do not mention, but which some authors recommend: (a) he
may, with his left hand, move the Missal stand a little to the left, to
give more room; (b) he may at once purify the paten into the chalice,
if he notices any fairly large Particles on it (tilting it over the chalice,
or even knocking it lightly against the edge,but without noise); (c) he
may move the chalice a little in a straight line towards the back of the
corporal, if space allows, to give more room for the purification of the
corporal.
2. He then takes the paten in his right hand between the forefinger
(joined to the thumb) and the second finger and inspects the corporal
to sec if it contains any Particles of the Sacred Host. If it does, he
gathers Them up on the paten, and then holding this in his left hand over
the chalice (which he previously draws near, if he had moved it back)
he carefully (diligenter) purifies it by passing the thumb and index
finger of the right hand lightly over the surface, and then rubs them together
over the chalice (not at its edge) to dislodge any Fragments that may
have clung to thcm.2:
3. Thus simply and briefly the rubric describes the purification of the
corporal and paten. A paragraph (5) of the old Ritus, which deals with
small Hosts for Holy Communion that may be on the corporal, says that
the celebrant is to give careful attention lest any Fragment, however small,
should remain on the corporal. Hence, even if the celebrant should not
notice any Fragments when he inspects the corporal (as the rubric directs),
it is well — as the rubricians all agree — and it is the common practice,
always to pass the paten lightly and systematically (not here and there,
without any order) a few times over the place where the Sacred Host(s)
’· R. X. 4.
” In the one case (see below) where there are small Hosts (which had been con­
secrated to be given in Holy Communion) on the corporal, the celebrant may postpone
the purification of this until after the distribution of Holy Communion, and at this point
purify the paten only.

FROM PATER NOSTER TO THE COMMUNION

283

had lain. If the celebrant detects on the corporal or paten particles that
arc clearly not Fragments of the Sacred Host (e.g., hairs, pieces of wax,
particles of dust dark in colour) he not only may, but he ought to, remove
them with the tip of the second finger of the right hand, and not put
them into the chalice, for this would show a want of due respect for the
Precious Blood.
While the purification of the corporal and paten should be done care­
fully, that is, methodically and with due attention, as the rubrics direct,
it should not be done in a scrupulous manner. It is obvious that the rubrics
do not expect the celebrant to seek for tiny Fragments with a microscope
since they say that he is to look at the corporal and collect Particles, if
there are any visible.
Hosts Consecrated on the Corporal
4. If there should be on the corporal some small Hosts which are to
be used, not now but in the future, for Holy Communion/’ the celebrant
having purified the corporal and paten, lays the paten aside for a moment,
genuflects, places these Hosts in the ciborium intended for Them, covers
it, and places it aside at the back of the corporal (on either the Epistle
or Gospel side). He again takes the paten, purifies the place on the
corporal where these Hosts had lain, and then purifies the paten over
the chalice.
To avoid delay between the Communion of the priest under the form
of bread and that under the form of wine, only in this case” is this short
interruption ordered by the rubrics. In all other cases Hosts, large or
small, other than that of the Mass, are to be dealt with after the con­
sumption of the Precious Blood. The rubric says that the Hosts in this
special case arc to be “put into the vessel prepared for them” and the
corporal is to be purified; but the ciborium is not to be veiled and placed
in the tabernacle until after the consumption of the Precious Blood.

VII. The Consumption of the Precious Blood
Post extersioncin patenae, iunctis pollicibus et indicibus, calicem dextera
manu infra nodum cuppae accipit, sinistra patenam, dicens: Calicem salutaris,
etc., et signans se signo crucis cum calice, dicit: Sanguis Domini nostri, etc.
ct manu sinistra supponens patenam calici, stans reverenter, sumit totum
Sanguinem cum particula in calice posita?0
’"This will occur only on the rare occasion when a ciborium is not available at the
beginning of Mass but is brought to the altar in the course of the Mass.
” Or in the still rarer case where a Host is consecrated for a lunette (which was not
available at the beginning of Mass) and is put into it now, and not exchanged for a
consecrated Host already in the lunette (for this exchange would be made later, cf
p. 315).
•»R X, 5.

284

THE RITE OF LOW MASS

1. After the purification of the paten the celebrant rests his left
hand — holding the paten between the index and second fingers — on the
corporal, and takes the chalice between the index and the other fingers
on the right hand either below or at the node,31 according to the position
of the node and the balance of the chalice, selecting that way of holding
it which will be the safer in drinking the Precious Blood. Then, and no
sooner,” he says secretly Calicem . . . ero. When he has finished the
prayer, still keeping the left hand with the paten on the corporal, he
makes the sign of the cross with the chalice. While drawing the vertical
line of the cross he says Sanguis Domini nostri lesu Christi — bowing
his head at the Holy Name” — and while tracing the transverse line,
custodiat . . . aeternam. This sign of the cross will be larger than that
made with the Sacred Host, but the transverse line (which will determine
the length of the vertical line) should not exceed the width of the
shoulders, nor should the top of the chalice in making the vertical stroke
be raised above the eyes.
2. Having signed himself with the chalice, the celebrant raises it to
his lips, at the same time holding the paten with his left hand horizontally
under his chin (so that it would catch any Drop of the Precious Blood,
which might accidentally fall), and, standing erect, reverently drinks the
Precious Blood and the Particle of the Sacred Host that is in It. To
avoid the danger of spilling any of the contents of the chalice rubricians
recommend the celebrant to take Them in one draught and not to with­
draw the chalice too quickly at the end, but allow the last Drops to drain
out. If, however, the celebrant should find this inconvenient, he need
not do so, but in removing the chalice from his lips between draughts
should not lower it from the level of his mouth. The celebrant should,
as far as possible, drink the entire contents of the chalice — and especially
not leave any Drops near the edge to come in contact with the pall, in
ease he covers the chalice for the distribution of Holy Communion. In
drinking from the chalice, however, it is not becoming to throw his head
back or to tilt the bottom of the chalice too high or to lick the edge of
the chalice. Still less should he make a sucking noise while drinking the
“ In other places in the Ritus (e.g., VII, 5; VIII, 7) the rubric always speaks of hold­
ing the chalice nodum infra cuppam, but here the words are infra nodum cuppae, and
so some rubricians think that for the consumption of the Precious Blood the chalice
should be held under the node. Others, however, say that both expressions of the
rubrics mean the same thing and that here as elsewhere the chalice is to be held
at the node. It is possible that the change in the wording of the rubric may be uninten­
tional, as in the Ordo Missae of Burchard (1502), on which the Ritus is based, the
wording is nodum infra cuppam accipit (cf. Questions Liturgiques, 1926, p 121)’
” While the rubric in the Canon seems to leave the celebrant free to pronounce
all the words from Quid retribuam to ero, while purifying the corporal and paten the
Ritus makes it clear that the part calicem salutaris is to be said when he takes hold of
the chalice (as the word accipiam suggests).
’’S.R.C. 285O>.

!

FROM PATER NOSTER TO THE COMMUNION

285

Precious Blood. Any Drops that may remain after a careful, but unaffected,
drinking of the chalice will be taken with the first ablution. Should the
Particle of the Sacred Host which is in the chalice adhere to the side and
not pass into the celebrant’s mouth when he drinks the Contents, he may
move It to the edge of the chalice with his first finger and swallow It
before the purification, or he may pour in some water and take the Particle
with it.’4 Rubricians favour this second way as it is more reverent and
docs not entail a special purification of the index finger before again touching
the thumb with It.34
Putting Hosts in the Tabernacle
3. Hosts, other than the Host of the Mass, consecrated at the Mass
arc to be placed in the tabernacle immediately after the consumption
of the Precious Blood. The celebrant places the chalice to one side (the
Gospel side, if the ciborium be on the Epistle side)36 on the corporal and
covers it with the pall. He draws the ciborium forward and covers it with
its veil. Then he removes the altar card, opens the tabernacle, genuflects,
places the ciborium in the tabernacle,3? genuflects, closes and locks the taber­
nacle door, replaces the altar card, and continues the Mass.” If Holy Com­
munion is to be given, the priest (if he has not just consecrated the
necessary Hosts) takes out the ciborium from which he is to distribute
Holy Communion and puts in the other one before closing the door.
The same procedure is followed with a Benediction Host which has been
consecrated in the lunette. If, however, such a Host has been consecrated
on the corporal, the celebrant opens the tabernacle, genuflects, takes out
the lunette, closes the tabernacle if there is a ciborium within, opens
the lunette, removes the Sacred Host which is in the lunette, divides It
into two parts over the paten, places one over the other, and bending
down consumes the Host, holding the paten under It as at the con­
sumption of the Host of the Mass.39 The celebrant docs not sign him­
self with this Host from the lunette, nor does he pronounce any words
when receiving It. When he has consumed the Host — standing erect with
34 De Defectibus. X, 8 (cf. p. 148).
■ For (he distribution of Holy Communion, see p. 314. The accidents that might occur
in the handling of the Sacred Species (e g., letting a Sacred Particle fall) are dealt with
in De Defectibus, at the beginning of the Missal (sec p. 148). The celebrant should
especially be conversant with the directions given in Chapter XI (p. 123), I, §§ 5, 6;
II. §§ 1. 2. 4: HI, §§ 1. 2.
34 Sec p. 223.
” Putting it behind a ciborium that may be there already, so that the contents of
this will be used for Holy Communion.
” If the celebrant is obliged to keep the ciborium on the altar until after Mass, he
must finish Mass according to the rite for Mass in presence of the Blessed Sacrament
exposed. (Sec p. 337; and cf. R. X, 7.)
’’ It is, of course, absolutely unlawful to consume the Host from the lunette instead
of the Host of the Mass (placing This in the lunette). The Host of the Mass must
always be consumed in the Mass; the eating of It is an integral part of the Sacrifice.

286

THE RITE OF LOW MASS

hands joined before his face, as at the consumption of the Host of the
Mass — he removes any Fragments from the lunette with the index finger
on to the paten. He then genuflects, adjusts the newly consecrated Host
in the lunette, places this in its case (or shuts it, if it be encased in glass),
closes this, opens the tabernacle, places the lunette within (takes out the
ciborium, if Holy Communion is to be given), genuflects, and closes the
tabernacle.

VITI. The Purification of the Chalice
Quibus sumptis, dicit secreto: Quod ore sumpsimus, etc., et super altare
porrigit calicem ministro in latere Epistolae, quo vinum fundente, se purificat:
deinde vino ct aqua abluit pollices ct indices super calicem, quos abstergit
purificatorio, interim dicens: Corpus tuum, Domine, quod sumpsi, etc. Ablu­
tionem sumit, ct extergit os ct calicem purificatorio: quo facto purificatoriuni
extendit super calicem ct desuper patenam ac super patenam parvam pallam;
et, plicato corporali, quod reponit in bursam, cooperit calicem velo, et bursam
desuper ponit, ct collocat in medio altaris, ut in principio Missae.40

1. Having drunk the Precious Blood, the celebrant does not delay
in meditation,41 which is not prescribed here by the rubric as it was at
the consumption of the Sacred Host, but proceeds at once to the ablution,
even though there be some Drops of the Precious Blood left in the chalice
after he has drunk its contents.43 He places his left hand, still holding
the paten, on the corporal and, without moving from the middle of the
altar, holds out the chalice over the table of the altar,43 without touching
it, to the server, who is standing at the Epistle corner, to receive some
wine.44 In the meantime he says silently, Quod ore, etc.
The proper quantity of wine to be taken is about the same as had
been taken at the Offertory, so that all the surface of the chalice that
had been touched by the Precious Blood will be covered by the wine. 41
When the celebrant has received sufficient wine he raises the chalice
slightly as an indication to the server. The celebrant may then rotate
the chalice carefully once or twice in order that the wine will pass over
the surface that had been touched by the Precious Blood. He drinks the
Contents of the chalice at the same point on the edge at which he had
40 R. X. 5.
41 S.R.C. 2850».
4JThc celebrant does not
nol again drain the chalice, except when there has been an
interval for the distribution of Holy Communion.
41 Super altare, unless the server be too small
44 If he has distributed Holy Communion, before holding out the chalice he should
first (a) purify the Communion plate, if necessary, into the chalice, (b) purify the
corporal and paten, if he has given Holy Communion from Particles consecrated on
the corporal and distributed from the paten, (c) drink the Drops of the Precious
Blood that, in the interval, will have gathered in the bottom of the chalice (cf SRC
3068»).
«Cf. S.R.C. 30682.

FROM PATER NOSTER TO THE COMMUNION

287

received the Precious Blood/* Meanwhile he holds the paten in his left
hand under his chin, as he did when consuming the Precious Bl 1. He
then places the paten aside on the corporal to his left, and the chalice in
the centre.

The Second Ablution
2. Next the celebrant takes the chalice with the second, third, and
fourth fingers of each hand around the cup, and the joined index fingers
and thumbs within it. Holding the chalice in this way he goes to the
Epistle corner,*7 rests the chalice on the table of the altar** and receives
wine and water from the server. These are poured not only over the tips
of the thumbs and index fingers, as at the Lavabo, but over any parts that
may have come in contact with the Sacred Species.*’
The amount of wine and water (together) to be taken will again be about
the quantity of the Precious Blood. Rubricians direct that at the second
ablution a little wine and a good deal of water be taken: (a) to make
sure that when the second ablution has been drunk none of the Sacred
Species will remain to be wiped up by the purificator, which would be a
want of due reverence;50 (ft) because water is more cleansing than wine
(especially than sweet wine, which is sticky); (c) to avoid staining the
purificator.
While the wine and water are being poured over his fingers and thumbs
the priest may rub these together in order to cleanse them thoroughly.
Meanwhile he recites secretly Corpus tuum, etc. He raises the chalice a little
to indicate to the server when to stop pouring the wine or water, but the
cruets should not touch his fingers.
3. Having thus washed his fingers, still holding them over the mouth
of the chalice, he places this on the altar near the corporal, lightly shakes
the fingers that arc over it to get rid of loose drops, takes the purificator
with his right hand, the index finger and thumb no longer held joined,
while still keeping the left hand on and over the chalice, and places it on
“ This will be established by the cross on the base of the chalice.
*’Thc rubrics of the Missal do not say that the celebrant goes to the corner for the
second ablution and so some authors permit him to take it at the middle (as he does
in solemn Mass). Most authors, however, in analogy with the Offertory and the Lavabo,
and because of the rubric of the Memoriale Rituum (IV, ii, 5 1, η. 19), direct the
celebrant to go to the Epistle corner (and this opinion has been confirmed by
a decision of S.R.C. of January 29, 1947). This latter rubric also supposes that the
priest holds the chalice over the altar when receiving the second ablution, as the rubrics
of the Missal order for the first ablution.
*· If the server is small, the priest will be obliged to lower the chalice outside the altar.
‘"At the Lavabo — extremitates digitorum pollicis et indicis (R. VII, 6); here pollices
et indices.
S0Somc theologians hold that a Drop of the consecrated wine (i.e., the Precious
Blood) if mixed with even a large quantity of wine — at least of the same kind of
wine — will not lose Its consecration; but will lose it at once if mixed with a greater
quantity of a different liquid (e g., water).

THE RITE OF LOW MASS

the wet index finger and thumb of the left hand. Then, withdrawing his
hands from the chalice, he wipes the thumbs and index fingers while going
to the middle of the altar.
4. When he has dried his fingers, the celebrant lays the folded purifi­
cator across the index finger of his left hand so that it falls down evenly
on each side of the hand, and then rests this, momentarily, on the altar,
now outside the corporal. Taking the chalice in his right hand, he rotates
it — if necessary — once or twice and then drinks the contents from
the same part of the chalice from which he had received the Precious
Blood. Meanwhile he holds the purificator, folded over his left hand,
under his chin. He sets the chalice on the corporal, and holding the
purificator with both hands lightly wipes his lips with it. Then he takes
the chalice in his left hand, holding it around the cup to prevent strain­
ing it when wiping it, and with his right hand dries it51 carefully with
the purificator, beginning with the spot over which the Precious Blood
had passed. Having wiped the cup once all around, he reverses the folded
purificator and wipes it again. It is not necessary to dry the chalice
vigourously,” nor is it necessary to spend a long time at this action. The
drying of the chalice should be done expeditiously but with very quiet
movements; and the celebrant should hold his elbows rather close to his
sides to prevent ungainly movements.

The Veiling of the Chalice
5. Having dried the chalice, the celebrant with both hands lays the
purificator across the mouth, as it was before the Offertory,5’ and over
it he places the paten and then the pall. Next he puts the chalice out­
side the corporal54 — on the left-hand side is the more convenient — and
folds55 the corporal with both hands.5* Taking the burse with his right
hand, he holds it with his left upright on the altar, the opening facing the
Epistle comer, and presses on it a little to hold it open if necessary.
With his right hand he slips the corporal into it, keeping the unfolded
edge nearest the opening of the burse. He then places the burse on the
altar and with both hands lays the veil over the chalice, making sure
that at least the front of the chalice is completely covered.57 On the top
51 At low Mass this must not be done by the server, even were he in major orders
(S.R.C. 2572·).
43 This in time injures the plating.
•’S.R.C. 3368;.
·· Or the chalice may be placed outside the corporal at once after the celebrant
has dried it.
'·’ This is to be done even though another Mass is to follow at once.
•«To make sure that the fold on which the Sacred Host had lain shall be inmost,
and that It shall lie on the same fold at subsequent Masses (which is desirable, though
not necessary), the corporal is folded as follows: First the front fold (folding it
towards the back of the altar), then the back fold (towards himself), then the right­
hand fold (towards the centre), and finally the left-hand fold (towards the centre)
»r S.R.C. 1379, 1991».
'

PURIFICATION OF SACRED VESSELS

289

he puts the burse, with the opening away from himself (so that later,
when carrying the chalice, the opening will be towards himself). Next,
taking the chalice at the node with his left hand, and placing his right
on the burse to keep it steady, he moves the chalice to the middle of the
altar,571 places it towards the back (well out of his way when, later, he
kisses the altar) and arranges the veil with both hands. Then with hands
joined he goes to the Missal, which the server has transferred to the Epistle
comer and placed parallel to the edge of the altar (as it was for the
Introit, etc.).18

Appendix
THE PURIFICATION OF SACRED VESSELS
1. The purification of vessels, other than the chalice and paten, which
have come into contact with the Sacred Species, i.e., the ciborium and
the lunette of the monstrance (with its case), is not dealt with in the
rubrics. Rubricians indicate various ways of carrying out this purification.
Some of the older ways which had obvious defects have been abandoned,
and those now in use are dealt with here.
2. The directions of the rubrics (e.g., R. X, 4, 7) regarding the purifi­
cation of the paten and of the corporal are remarkable for their common
sense. While inculcating much care and attention in a matter which con­
cerns so intimately the great reverence due to the Most Holy Sacrament,
they obviously discourage scrupulosity in purification. Neither the letter
nor the spirit of the rubric demands a microscopic search for tiny Particles
of the Sacred Host — a thing which is most wearisome to those present
at Mass — nor is this the practice of well-trained and conscientious priests.
3. Ordinarily the purification of sacred vessels takes place within the
Mass. Only in case of necessity should a priest, vested in surplice and
white stole, purify a ciborium, outside of Mass, into the purifying bowl.
The contents of this should, in due time — when any small Sacred Parti­
cles will have disappeared in the water — be thrown into the sacrarium,
or if there be none, into the fire.5’
4. Theologically speaking, a ciborium which contains fragments of
Sacred Particles contains the Blessed Eucharist and therefore (a) it must
be placed on a corporal, (Z>) if kept for a time, it is put into the taber­
nacle, (c) if handled, the priest should wear a stole. Yet, it is not treated
liturgically (when the Fragments, even though numerous, are not large
enough to be given in Holy Communion) with the full honour that is
571 Or he may do this before he veils it.
el Sec p. 208.
«Cf. R R., V. ii. 8.

290

THE RITE OF LOW MASS

given when, liturgically speaking, the ciborium contains the Blessed Sacra­
ment. Consequently (a) the priest does not genuflect before a ciborium
containing only fragments, (ft) no light is carried, nor is the humeral
veil used, if it is transferred from one place to another, (c) if put into the
tabernacle to await purification, it is not veiled.

1
i

Dry Purification
5. A ciborium may receive a dry purification or a wet one. In the
first case the ciborium is held firmly at the node in the left hand between
the index (joined to the thumb — except outside Mass) and second fin­
gers, and tilted over the chalice.'10 With the index finger of the right hand
and, if necessary, the thumb, passed lightly"1 and methodically over the
surface, the priest gathers the Fragments into the chalice. This operation
may be repeated, if necessary, two or three times; and from time to time
the index finger is cleansed free of tiny Particles by rubbing it against
the thumb over the chalice. Following a dry purification the ciborium
must not be wiped with the purificator. Thus to transfer any small Frag­
ments that may still be in the ciborium to the purificator would mean
that later They would fall from it on to the altar or the floor.
Wet Purification
6. When the altar breads are well made so that they are almost entirely
free of fragments, and when the ciborium has been carefully filled62 before
the consecration of the breads, the Fragments, when the ciborium has been
emptied, will be few and a dry purification is quite sufficient.'' This is
particularly the case in dry weather, when the surface of the ciborium is
not sticky. A dry purification alone is the practice of Roman churches. It
is especially recommended when newly consecrated Particles arc immedi­
ately to be put into the ciborium,·'’ for a wet purification would almost
always leave it a little damp.
7. Sometimes, however, when the Fragments are numerous, or the
ciborium is very large (and its bottom can be reached by the finger only
with difficulty), or its surface is not quite dry and so is sticky, a wet
purification becomes necessary to cleanse the ciborium thoroughly/1 Usually
rubricians recommend the use of wine, but it is necessary to make a
distinction. When the altar wine is light and dry (as it generally is, for
” It may be lightly tapped beforehand to loosen the Fragments.
01 Pressure on the Particles merely causes them to adhere to the surface of the
ciborium.
·» Sec p. 226.
·» It is the only kind of purification prescribed for the paten by the rubrics.
«< In such a case the purification should not be altogether omitted.
·* When a dry purification is habitually used, it is well to give a wet one from
time to time.

PURIFICATION OF SACRED VESSELS

291

example, in France or Italy) it is suitable for purifying the ciborium; but
when it is heavy and sweet, it is less suitable. In this latter case the best
way is to give the ciborium a good dry purification and then receive into
it the second ablution — which is nearly all water — and use this to
complete the purification.
8. Having, then, consumed the Precious Blood (or the remaining Drops
of It, if Holy Communion has been given) the celebrant receives wine
into the chalice*"1 — a little, part of the first ablution, if he is going to
purify the ciborium with wine, otherwise the whole first ablution — re­
places it on the altar and purifies the ciborium into it,0T as described
above. He then covers the ciborium, replaces its veil,*· and puts it outside
the corporal. Then he drinks the first ablution and proceeds with the
second ablution. If, however, he wishes to use the wet purification of the
ciborium, having given it a dry purification (which it is well not to
omit), he receives wine into it (the remainder of the first ablution —
part of which he had already taken into the chalice, to receive the Frag­
ments from the dry purification and so prevent Their adhering to the
chalice), turns it around, tilted, cautiously once or twice, so that the
wine cleanses the surface,60 and then carefully pours the contents into
the chalice, over that part of the ciborium over which he had passed the
fragments into the chalice at the dry purification. He then places the
ciborium aside, drinks the first ablution, goes on with the second ablution
of the Mass, as usual, and wipes the ciborium dry only after he has dried
the chalice.
9. If, however, he wishes to use the second ablution also — or the sec­
ond ablution alone — for the purification of the ciborium, having drunk
the first ablution he places the chalice on the altar, takes the second ablu­
tion into the ciborium — placing it on the altar at the Epistle comer, as he
does the chalice, if he has already given it a good dry purification; other­
wise keeping it held between his hands — holding his fingers over it (as
usual), washes the ciborium with the wine and water, pours the contents
“ If there is a ciborium in the tabernacle awaiting purification, the celebrant covers
the chalice and places it a little to one side, opens the tabernacle, genuflects — if it con­
tains the Blessed Sacrament apart from the unpurified ciborium; otherwise not — takes
out the ciborium, genuflects again (if the Blessed Sacrament be within), and closes
and locks the tabernacle.
·’ Should there be Particles in the ciborium large enough to be given in Holy Com­
munion the priest genuflects and consumes Them (or gives Them in Holy Communion);
he may consume a large number, if it be necessary to empty the ciborium, for newly
consecrated Hosts must not be added to old ones. Should the Fragments be rather
large, but not large enough to give in Holy Communion, he does not genuflect, but
he may consume such larger Fragments separately, instead of putting Them into the
ablution.
’· See p. 223.
·· If necessary he may use the index finger to wash off with the wine any Fragments
which tend to stick, and then he wipes it at once with the purificator.

9

292

THE RITE OF LOW MASS

into the chalice, and, having purified the chalice, consumes them. Only
after having dried the chalice, docs he dry the ciborium and place it
outside the corporal.
10. If, by inadvertence, the celebrant had drunk the ablutions without
purifying the ciborium, he may take some more wine and water (or
water alone) into the ciborium and then drink it. Any particles that
happen to be therein may be swallowed, as this added ablution forms one,
morally, with the communion and ablutions of the Mass.
11. When the purificator has been used to wipe the ciborium after a
wet purification it ought not, when feasible, to be used again until it has
been washed.
12. Should the ciborium be needed at once for newly consecrated
Particles, it is better to give it only a dry purification into the first ablu­
tion in the chalice. Immediately afterwards the new Hosts are placed in
the ciborium — the celebrant having genuflected before touching Them —
it is covered, veiled, and placed in the tabernacle, and the celebrant
genuflects before closing the door. Only then does he drink the first
ablution.
13. For the lunette and its case, a dry purification is ordinarily sufficient
when the Benediction Host is being renewed.

Chapter XIV

THE COMMUNION ANTIPHON AND THE
POSTCOMMUNION PRAYERS

Celebrante purificato, dum calicem collocat in altari, liber missalis defertur
per ministrum ad latus Epistolae, ct collocatur ut in Introitu. Ipse autem minister
genuflcctit iuxta latus Evangelii, ut in principio Missae. Deinde celebrans, stans
innetis manibus, legit antiphonam ad Communionem; qua lecta, innetis itidem
manibus ante pectus, vadit ad medium altaris, ct eo osculato, vertit se ad popu­
lum a manu sinistra ad dexteram, ct dicit: Dôminus vobiscum, ct per eandem
viam redit ad librum, dicit orationes post Communionem, eisdem modo, nu­
mero ct ordine, ut supra dictae sunt orationes initio Missae. Quibus finitis,
claudit librum, ct iungens manus ante pectus, revertitur ad medium altaris, ubi
eo osculato, vertit se ad populum, et dicit, ut supra: Dominus vobiscum, quo
dicto, stans innetis manibus ante pectus versus populum, dicit, si dicendum est:
Ite, missa est, ct per eandem viam reveritur ad altare. Si vero non sit dicendum,
dicto Dominus vobiscum, revertitur eodem modo per eandem viam ad medium
altaris, ubi stans versus ad illud innetis ante pectus manibus, dicit: Benedicamus
Domino. . . .
In Quadragesima autem a feria IV cinerum usque ad feriam IV Hebdomadae
sanctae, in Missa feriae postquam celebrans dixit orationes post Communionem
cum suis solitis conclusionibus, antequam dicat: Dominus vobiscum, stans in
eodem loco ante librum dicit: Oremus. Humiliate capita vestra Deo, caput
inclinans, ct extensis manibus, subiungit eadem voce orationem super populum,
ibidem positam, qua finita, osculatur altare, ct vertens se ad populum dicit:
Dominus vobiscum, ct alia ut supra.1

1. At the Missal2 the celebrant turns to the Proper of the Mass that
he is saying' and, with joined hands, reads aloud the Communion antiphon.
>R. XI, 1, 2.
2 Should the priest have to move the Missal himself he will do so with both hands,
bowing his head to the cross, as he passes the middle. He docs not genuflect even
though the Blessed Sacrament is exposed. Cf. S.R.C. 419812.
’The server must not do this at a low Mass, S.R.C. 344814.

293

f

294

THE RITE OF LOW MASS

In Eastertide he adds one Alleluia, even though it is not noted in the
text.4 When he has finished the antiphon he goes with joined hands to
the middle, kisses the altar, turns by his right to the congregation and,
with hands extended3 and eyes cast down, says Dominus vobiscum. Then
he goes directly to the Missal and says the Postcommunion prayers, ob­
serving the same ceremonies,0 the same number, the same rules about
Oremus' and the conclusions,8 as at the prayers after the Introit.

Oratio super populum
2. In Lent and Passiontidc (except the Triduum Sacrum), in ferial
Masses only, the Oratio super populum occurs. This has its own invitation
to prayer, Oremus (said with the head bowed and the opening and re­
joining of the hands), and Humiliate capita vestra Deo (said with the head
still bowed but with joined hands). It is said like the Postcommunion
prayers with hands extended before the breast. It has its own proper con­
clusion,0 w’hich follows the rules for the conclusion of Collects in general.
This prayer is said even if preceded by three Post-communions?
3. Having completely finished the conclusion of the last prayer, the
celebrant closes the Missal10 (unless there is a proper last Gospel to be
recited,10· in which case he leaves it open11) with the opening towards the 1
middle of the altar?2 With joined hands he goes to the middle, kisses I
the altar, turns by his right to the people (unless he is already facing
the congregation, cf. R. V, 3) and says Dominus vobiscum, as usual. Then, I
with joined hands and eyes still cast down, he adds Ite, missa est."
Then he turns back to the altar, by his left, not completing the circle,
lays his joined hands on the table, and bowing’4 says silently the prayer '
Placeat.
4. On Easter Eve and during the Easter octave, Alleluia is added twice
< R.M., n. 504.
5 Sec p. 188.
0 For bows, sec p. 201, for position of hands, sec p. 187.
■ See p. 107.
• Sec p. 108.
» R.M., n. 506.
10 Even though another Mass will follow immediately.
’"•This now occurs only at Masses on Palm Sunday not preceded by the blessing
of and procession with palms.
’’Should the celebrant be obliged, in the absence of a server, to transfer the book
himself, it is better to do so at this point, bowing his head to the cross as he passes
the middle (and not genuflecting, even when the Blessed Sacrament is exposed; cf.
S.R.C. 4198’2). He then returns to the centre to kiss the altar, before Dominus
vobiscum.
11 The rubrics do not determine in what direction the book is to be closed. But all
rubricians direct that it be closed towards the middle of the altar. And this because
it is more convenient to close the book with the right hand. A mystical reason has
also been suggested, i.e., that the book is closed towards the cross, which represents
Christ, the Lamb, who alone “is worthy to open the book and loose the seals thereof’
(Ap 5:2).
” Pausing for an instant after Itc. as the sense of the words requires
>« See p. 202.

COMMUNION ANTIPHON AND POSTCOMMUNION PRAYERS

295

to Ite, missa est and to the response, Deo gratias. There should be a momen­
tary pause after est, and after each Alleluia.
5. In a Mass to be followed by a liturgical procession, immediately after
Dominus vobiscum the celebrant turns back to the altar by his left, as usual,
and there — because the prayer is addressed to God — stands erect and,
hands joined before his breast, says Benedicamus Domino.™ Only after
this docs he lay his hands on the altar and bow to say Placeat.
15 R M., n. 507 a.

V

Chapter XV

THE BLESSING AND LAST GOSPEL

Dicto, Ite, missa est, vel Benedicimus Dômino, vel Rcquiéscant in pace,
celebrans ante medium altaris stans iunctis inanibus super eo, inclinatus dicit
secreto: Pliccat tibi, sancta Trinitas, etc. Quo dicto, extensis manibus hinc inde
super altare positis, ipsum in medio osculatur: tum erigens sc, adhuc stans
versus illud, elevat ad caelum oculos ct manus, quas extendit ct iungit, caputque
Cnici inclinans, dicit voce intellegibili: Benedicat vos omnipotens Deus, et
iuntis manibus, ac demissis ad terram oculis, vertens sc ad populum a sinistro
latere ad dexteram, extensa manu dextera, iunctisquc digitis, ct manu sinistra
infra pectus posita, semel benedicit ad latus populo dicens: Pater, ct Filius, +
ct Spiritus Sanctus. Rr. Amen; ct circulum perficiens accedit ad latus Evangelii,
ubi dicto Dôminus vobiscum, et Rr. Et cum spiritu tuo, pollice dextero signans
primum signo cnicis altare, scu librum in principio Evangelii, deinde frontem,
os ct pectus, dicit: Initium sancti Evangelii secundum loinncm; vel Sequéntia
sancti Evangélii, ut dictum est in Rubricis generalibus, et lÿ. Glôria tibi, Do­
mine, iunctis manibus legit Evangelium: In principio, vel aliud ut convenit.
Cum dicit: Et Verbum caro factum est, gcnuflcctit versus latus Evangelii, ct
surgens prosequitur ut prius: quo finito, minister stans a parte Epistolae respon­
det: Deo grdtias.
Si celebrans in altari vertit faciem ad populum, non vertit sc, sed stans ut
erat, benedicit populo, ut supra, in medio altaris; deinde accedit ad latus
Evangelii, ct dicit Evangelium S. loannis.
In Missis in quibus dictum est Benedicimus Dômino vel Rcquiéscant in pace,
celebrans non dat benedictionem, sed, dicto Pliceat tibi, sancta Trinitas, ut
supra, ct altari osculato, si dicendum sit ultimum Evangelium, accedit ad latus
Evangelii, ibique dicit initium Evangelii secundum loanncm In principio.
Si vero ultimum Evangelium omittendum sit, iuxta rubricas, celebrans, data
benedictione, vel, si etiam benedictio omittenda sit, osculato altari, recedit.1

1. Having finished the prayer Placeat the celebrant places his hands
flat on the table of the altar and kisses it. Then, erect, he extends his
1 R. XII, 1, 2, 4, 5. The blessing is not given when Benedicamus Domino is said
(RM.. n. 508).
296

THE BLESSING AND LAST GOSPEL

297

hands to about the width of the shoulders and at the same time raises
his eyes to the cross, and says aloud Benedicat vos. He then joins his
hands before his face/ lowers them to the height of his breast, lowers
his eyes at the same time and says omnipotens Deus, bowing his head
to the cross at the w'ord Deus. With eyes cast down and hands joined
he turns by his right to the people (unless he is already facing the con­
gregation) and, when directly facing them, places his left hand below
his breast and with his right hand, raised so that the little finger is
towards the people, makes the sign of the cross once over those present.
In making this cross — the lines of which he traces with the little finger
as guide to the entire hand — he observes the limits that should be
observed in making the large sign of the cross on himself, i.e., he traces
the downstroke from the height of the forehead to before the breast and
the transverse stroke from the left shoulder to the right. While making the
cross he says aloud Ba ter et Filius (at the downstroke), et Spiritus Sanctus
(at the transverse stroke).4
When Benedicamus Domino is said there is no blessing.5

The Last Gospel
2. After the blessing he joins his hands, completes the circle, turning
by his right, and goes to the Gospel comer. There facing the altar card
or the Missal obliquely, so that he is partly turned to the people/ as at
the first Gospel, with joined hands he says Dominus vobiscum. Then,
having laid his left hand palm downward on the altar, with the front of
the thumb of the right hand — the palm turned towards the altar — he
traces a small “Greek” cross on the table,7 while saying Initium. Then
placing his left hand fiat under his breast, with the front of the thumb of
the right he traces the small cross on his forehead, lips, and breast/ as
he had done at the first Gospel, while saying sancti Evangelii, etc. If the
Gospel is a proper one, the celebrant (while saying Sequentia) will sign
the cross at the beginning of the text (his left hand laid meanwhile on the
k) rather than on the altar, and then sign himself at sancti Evangelii,
etc., as at the first Gospel.
3. With joined hands he reads the Gospel aloud.’ At the words Et
Verbum caro factum est of the pericopc from the beginning of St. John’s
= Cf. R. VH, 5.
’ R. XII. 2.
‘ Sec p. 192.
■- R M„ n. 508.
‘S.R.C. 3792s.
T See p. 192. Many rubricians say that even for the Gospel of St. John the celebrant
may sign the altar card (his left hand laid meantime on the card) instead of the altar,
since the card is a substitute for the Missal.
• Sec p. 192.
''Re omission of the last Gospel, sec p. 121.

298

THE RITE OF LOW MASS

Gospel, the celebrant lays his hands on the altar and, erect, genuflects
towards the Missal or altar card, that is, he docs not face the altar directly
but a little obliquely, versus latus Evangelii says rubric XII, 1. After genu­
flecting at Et Verbum . . . est, he rises at once,10 and continues et habitavit,
etc. He finishes the Gospel before moving from the Gospel corner.
If a proper Gospel be read,11 the celebrant at its conclusion docs not
say Per Evangelica dicta nor does he kiss the book, but he closes it
immediately.’2
The last Gospel is not read when Benedicamus Domino is said.”
10 Cf. rubric of the Canon.
“This occurs now only on the Second Sunday of the Passion at Masses at which
palms are not blessed.
“The rubric docs not determine how it is to be closed (see p. 294, note 12). In any
case the server ought at once after the Gospel to transfer the Missal to the Epistle
corner, and there the opening should, for both mystical and practical reasons, face
the cross.
“RM.. n. 510(a).

Chapter XVI

AFTER THE CONCLUSION OF THE MASS

I. The Prayers After Low Mass
When die Gospel is finished, the celebrant — of a “private Mass” —
descends directly1 to the foot of the altar (unless he choose to kneel on
the footpace2) to recite the Leonine prayers? These are to be said kneel­
ing and with joined hands4 (unless the priest has to read them from a
card), by the celebrant and the congregation, either alternately, as is
the practice in some places, or all together. They may be recited in Latin
or in the vernacular, in a version approved by the Ordinary? These prayers
arc to be said immediately after the last Gospel and before any other
prayers that may, on occasion, follow the Mass?

II. The Return to the Sacristy
Quibus omnibus absolutis, sacerdos accipit sinistra calicem, dexteram ponens
super bursam, ne aliquid cadat, descendit ante infimum gradum altaris, et, ibi
in medio vertens se ad illud, se profunde inclinat (vel, si in eo est tabernaculum
1 There is no reason, in this case, why he should first go to the middle and bow to
the cross. S R.C. 3637" says the bow is not prescribed nor forbidden.
» S.R.C. 3637".
’Sec p. 121.
4 It is a general rule that prayers outside Mass are said with joined hands (unless
they have to be read from a book) and so the celebrant ought not to have the chalice
in his hands while reciting the Leonine prayers. In any case, he is to take the chalice
omnibus absolutis (R. XII, 6), and, therefore, not before he has said the prescribed
prayers.
"Cf. C.J.C. 919; 1388.
J* J*.·'
• The Ordinary may order or permit the recitation, even in the vernacular, of ap­
proved prayers alter Mass (S.R.C. 3157T, 3537*, 3805). The celebrant may not himself
add them without authority. (Cf. C.J.C. 818.)

299

*

300

THE RITE OF LOW MASS

sanctissimi Sacramenti, gcnuilcctit); et, facta reverentia, accipit birctum a mi­
nistro, caput coopertit, ac praecedente eodem ministro, eo modo quo venerat,
redit ad sacristiam, interim dicens antiphonam Trium puerorum et canticum
Benedicite vel alias preces quas maluerit. Postquam paramenta deposuerit, gra­
tiarum actionem per temporis spatium conveniens protrahit, preces infrascriptas
persolvens, vel alias pro sua devotione?

1. Having recited the Leonine prayers, or immediately after the last
Gospel if the prayers are to be omitted,8 the celebrant takes the chalice
in his left hand, turning it around, unless it be completely veiled back
and front, so that the veiled part is towards the people and the opening
of the burse towards himself. He places his right palm on the burse to
keep it steady. Then, retiring a little to the Gospel side as he turns, he
descends to the foot of the altar, bows low to the cross or genuflects
in piano9 if the Blessed Sacrament be present in the tabernacle or a relic
of the Passion be exposed for veneration over the altar, receives his biretta
(if he uses it) and puts it on, and departs to the sacristy.10 As he goes he
may recite the canticle Benedicite with its antiphon (in full).11
2. While the general obligation of thanksgiving after the celebration
of Mass is recalled by Canon 810 of the Code of Canon Law, the recita­
tion of the canticle Benedicite and the other prayers given in the Missal
for the celebrant’s use after Mass are no longer of obligation. For his
thanksgiving he may choose whatever prayers he wishes.12*
3. While returning to the sacristy the celebrant follows the same rules
regarding the reverences to things (the high altar, etc.) and persons as
when going to the altar to say Mass.” Having arrived in the sacristy,
still covered he bows his head to the crucifix or to the chief image there;
and he may, if it is customary, bow slightly to the server, in acknowl­
edgement of his services.
He then lays the chalice aside, removes his biretta, and unvests in the
opposite order to that which he had followed when vesting. He kisses
the cross on the stole, maniple (even if lhe vestments be black), and
amice;14 and in taking off the alb, he withdraws the left arm before the
right. Unless the celebrant himself puts away the vestments, he will ar­
range them on the vesting bench as he found them when he came to say
Mass. He lays the burse and chalice veil on top of the vestments, in
readiness for the next Mass.
» R. XII, 6.
• See p. 121.
•S.R.C. 2682‘L
io If for a sufficient reason the celebrant is to unvest at the altar, he will do so at the
Gospel corner, not in the middle, which is the privilege of a bishop. (Cf R. XII, 6
This rubric does not suppose that the priest says anything more after the Gospel.)
n Alleluia is added in Eastertide even after a requiem Mass.
» R XII. 6.
i’ Sec p. 219.
i« By usage and in analogy with the kisses that are prescribed at the vesting.

FAULTS IN CELEBRATION OF MASS

301

He then folds his amice and puts it with his purificator in his own drawer.
It is better not to put the purificator into the folded amice, but to lay it on
top of this so that it may dry.
The rubrics do not direct the priest to wash his hands after Mass, and
there is no reason why he should do so; but if the custom exists locally he
may follow it.

III. The Celebrant’s Thanksgiving
The celebrant then makes his thanksgiving, the length of which is not
determined cither by the Code (canon 810) or by the rubrics. He may use
what prayers he wishes. Naturally the prayers which the Church suggests in
the Missal are the most suitable vocal prayers and are indulgcnced.15 It is
an excellent thing to make his thanksgiving in the church, thereby honour­
ing the Most Holy Sacrament, edifying the faithful, and avoiding interruption.

Appendix A

FAULTS IN THE CELEBRATION OF LOW MASS’*

I. General Observation
1. To say Mass without fault is beyond the power of fallen human
nature, and so the Church at every Mass that is celebrated bids the priest
offer Sacrifice not only for others but for his own “innumerable sins,
offences, and negligences.” Among these, no doubt, are the offences and
negligences of the celebrant in offering the Mass itself. The Church also
places at his disposal, in the prayers of thanksgiving after Mass, the prayer
Obsecro te, to be said on bended knees, that he may obtain pardon “for
the defects and faults committed through human frailty in the celebration
of Mass.”17
2. While slight faults cannot ordinarily be avoided in saying Mass, the
more grave faults certainly can, above and beyond all by the formation of
good habits — by taking the greatest pains when learning how to celebrate
Mass, and during the first years of priesthood, by knowing the rubrics accu­
rately and putting them into practice. If a priest once acquires the habit of
saying Mass with the greatest possible perfection, he is likely to continue
” These indulgences have recently been increased (.Enchiridion, nn. 750, 751, 752).
18 To read the list of common faults in the celebration of Low Mass will recall many
of the details of the rite.
>’ Pius X, in 1912, granted this very precious indulgence.

f

302

THE RITE OF LOW MASS

so celebrating the Divine Sacrifice all his life; but if he begins badly, with
an imperfect knowledge of the rubrics and negligence in observing them,
and so forms bad habits, he will find it distinctly difficult — should he ever
get the grace to make a genuine effort to change — to break these habits.
3. A good beginning — contracting good habits and avoiding bad ones —
will help the priest a great deal to say Mass as he should to honour God,
to edify the people, and to sanctify himself, but even this is not enough.
He will also need (a) to study the rubrics from time to time;” (b) to
give conscious attention to their fulfillment, as perfectly as may be, when he
celebrates Mass; (c) to invite criticism of his celebration of Mass from those
of his fellow priests who know the rubrics and observe them accurately
according to their letter and in their spirit, and who arc not too sparing
or too timid in their criticism; (d) to watch, when opportunity offers, other
priests celebrating Mass; it will not be difficult to observe those who say
Mass really well (who are to be copied) and those who say it badly. Very
often by seeing the defects of others we become conscious of our own.
The Time Required for the Celebration of Mass'"
The time which should be devoted to the saying of a Mass is a question
of the greatest moment. To celebrate Mass in an unduly slow manner often
suggests indolence or affectation, it wearies those who are present, it may
often prevent busy people from attending Mass on weekdays — or even
from being present at the entire Mass on Sundays — and, in churches where
there arc many Masses with only a short interval or no interval at all
between them, it may cause a grave disturbance of order and serious in­
convenience to other priests. To celebrate Mass as it should be celebrated
and yet within a reasonable time (when the celebrant is not free to devote
an indefinite time to this greatest of acts) is an art that is acquired, ordi­
narily, only after years of careful practice. Facility in reading Latin,’0 the
elimination beforehand21 of things that cause delay, and care not to waste
even a moment between successive prayers or actions, or over things that
are of minor moment,22 are all factors which contribute to the celebration
of Mass without undue delay. In general it may be said that Mass can be
*·* Spiritual writers recommend, and sometimes synodal law prescribes, that the priest
should review the rubrics during his Retreats.
«» See p. 303, n. 24.
10The Ritus (R. I, 1) directs the priest to read over the text of each day’s Mass
beforehand. This is quite essential in the case of a priest who has not considerable
facility and practice in reading Latin, if he wishes to avoid undue delay.
21 By, e.g., a careful marking of the Missal (noting in the mind's eye even such a
small point as the exact position on the page of the prayer of a commemoration, so
that it may be begun instantly, when the celebrant turns to this page; the preparation
beforehand of the names of those who are to be prayed for at each memento (cf.
p. 211).
25 E.g, the number of drops of water put into the chalice at the Offertory (cf o
250), the wiping or reveiling of the chalice. Cf. on p 289 IT, the remarks about undue
delay over the purification of the corporal or of sacred vessels.

FAULTS IN CELEBRATION OF MASS

303

celebrated in an impeccable manner within a reasonable time if attention
be paid to a principle that may be expressed by the adaptation of an old
saying “Look after the seconds and the minutes will look after themselves.”
While undue slowness in saying Mass may, then, be a defect, celebrat­
ing with undue haste is a far more serious and more common fault. This is
most disedifying. It suggests that the priest docs not care how he says Mass,
and that he is prepared to hasten through it in any fashion provided he gets
it over quickly.” Such a way of saying Mass demoralizes the server, scan­
dalizes and often gravely perturbs the people, and gradually undermines
and sometimes entirely destroys their deep reverence for the Mass.
The priest who celebrates Mass with undue haste cannot possibly make
movements and gestures that are grave, dignified, quiet, and reverent; the
words which he recites can scarcely be real prayers, worthy of the Person
to whom they arc addressed. He makes it impossible for the server to
respond and to perform his ceremonies as he should, and impossible for
the faithful to join in or to follow intelligently and devoutly the prayers and
actions of the Mass, as so many of them nowadays try to do. Undue haste
also mutilates the rite of the Mass. Acts which should be done successively,
are done simultaneously, as when the celebrant while passing from the
middle to the corner of the altar begins or finishes a prayer which should
be said at the middle of the altar or at the comer. Genuflections and signs
of the cross are badly made; bows are omitted; gestures are awkward.
From the beginning of his ministry, then, the priest must conscientiously
try to find the golden mean in the time that he takes to say Mass, spending
neither too long nor too short a time — and circumstances” often deter­
mine what is "too long” or “too short” — keeping in mind what he owes
in this matter to God, to the people, and to himself.

IL Faults Against General Rules
A. Faults of the Voice2’

1. Pronouncing the words too loud or too low, the pitch will vary
according to circumstances.
«The lime which is actually gained by saying Mass hurriedly, accurately measured
by a clock, would be found to amount to very little.
2« As to the time, theologians (following Benedict XIV and St. Alphonsus) generally
teach that the celebration of Mass should never take less than twenty minutes, nor, for
a public Mass, more than half an hour. Circumstances, of course, have some influence
on this. For example, if a priest says an entirely private Mass, and is not in any way
limited to time, obviously he may spend longer than if saying a public Mass or if
another Mass is immediately to follow at a fixed hour.
m To read over a list of common faults is a useful reminder of the details of the
rubrics.
2« Sec p. 178.

ÎIIII

304

THE RITE OF LOW MASS

2. Pronouncing the texts indistinctly, mutilating them, swallowing half
the words, dropping the voice at the end of sentences, and the like.”
3. Pronouncing the words in an affected or unnatural voice.
4. Saying aloud what should be said secretly, either continuously or
in waves (murmuring words aloud in bursts of “piety”), or vice versa.
5. Repeating words through scrupulosity.
6. Beginning a prayer before the response to the previous one is duly
completed (c.g., at Kyrie eleison).

B. Faults in Liturgical Gesture
Kissing the Altar8
1. Not withdrawing a little from the altar beforehand (and so being
unable to bend down straight in front).
2. Not laying the hands fully (not merely the tips of the fingers) and
flat on the table of the altar.
3. Not touching the altar with the lips.
4. Kissing it to one side.
5. Kissing it while pronouncing words (e.g., the concluding words of
Gloria or Creed), or kissing it noisily.

The Hands

1. The hands joined:20
a) Not crossing the right thumb over the left.
b) interlocking the last three fingers of the two hands (instead of
holding them laid against one another).
c) Pointing the joined hands downwards.
d) Not holding them at the height of the breast.
e) Not keeping the elbows close to the sides.
/) Laying the joined hands on the corporal*
30 (instead of on the edge
of the altar, free of the corporal).
g) Placing them on the edge of the altar in such a way that the little
fingers are laid on the altar, and not against the front edge.
2. The hands extended:31
a) Holding them too far apart32 — beyond the width of the shoulders
(e.g., at the Collects, at Dominus vobiscum).
11 Had pronunciation and enunciation is a mark of either want of understanding or
want of care and reverence or of both.
·
« Sec p. 184.
10 See p. 186.
30 Sec p. 186.
n See p. 187.
'* This is a very common fault. Although the former strict rubric of R V 1
been modified in the new Ritus, it still affords a useful guide to the best wav nf
ing the extended hands.
y 1 “θ10"

FAULTS IN CELEBRATION OF MASS

305

b) Holding them too high — beyond the height of the shoulders (e.g.,
during the Canon)—or too low, not “ante pectus” (e.g., at Dominus
vobiscum). Sec, however, p. 188.
c) Not holding them parallel to each other.”
d) Spreading out the fingers when the hand is laid on the altar or on
the breast.
3. Moving the hands:34
a) Opening and closing them too rapidly (e.g., at Dominus vobiscum;
Orate, fratres).
b) Extending or raising them too far or too quickly in the gesture at
the beginning of the Gloria in excelsis, the Creed, Te igitur, etc.

The Sign of the Cross
1. The large sign:”
a) Bending the head when about to touch the forehead.
b) Not carrying the hand to the forehead and to the tips of the
shoulders.”
c) Not actually touching the parts of the body.
d) Touching the stomach, instead of the breast.
2. The small sign:”
a) Making it with the side or back of the thumb.
b) Bending the head.
c) Keeping the fingers of the right hand closed.
d) Drawing a continuous wavy line from forehead to breast (instead
of tracing three distinct crosses).
e) Not actually touching the forehead, lips, and breast.
/) Not keeping the left hand laid (with fingers extended close together)
under the breast.
3. Signing persons and objects:38
a) Not joining the hands before blessing (as R. VII, 5 prescribes).
b) Not pointing the hand upwards (tracing the cross with the little
finger) when blessing persons.
c) Making too small or, a more common fault, too large a sign of the
cross over persons or things.
d) Making the sign of the cross over objects (e.g., over the oblata
during the Canon) with violent and rapid movements, or with a movement
of the fingers from the wrist, instead of moving the entire forearm.
c) Making the signs of the cross over objects with circular or semi­
circular movements, instead of with well-defined straight lines.
53 Another very common fault.
11 Seep. 188.
13 Sec p. 191.

34 Sec p. 191.
3’ Seep. 192.
s9 Sec p. 192.

306

THE RITE OF LOW MASS

Striking the Breast30
1. Striking the breast violently or noisily.
2. Striking it with the hand closed.
3. Protruding the elbow when striking the breast.
The Eyes*0
Not keeping the eyes down while going to and returning from the altar,
and when turned to the people, e.g., at Dominus vobiscum, etc.

Genuflections*1
1. Genuflecting too quickly or too slowly.
2. Genuflecting with the right leg stretched out too far (the right knee
should be in a line with the middle of the left foot).
3. Bowing the head or bending forward,42 instead of keeping the head
and body perfectly erect.
4. Not touching the ground with the right knee (when possible).
5. Not rising at once from the genuflection.
6. Not genuflecting straight towards the object to which the act of wor­
ship is directed.
7. When genuflecting at the altar, not laying the hands fully and flat on
the table, and outside the corporal (except between the Consecration and
the ablutions).
8. Genuflecting on a step when the genuflection should be made in piano,
or vice versa.4*
Bows**
1. Neglecting the differences between the three kinds of bows; e.g., not
making a deep bow at Munda cor meum, Supplices; a moderate bow at
Deus, tu conversus, etc.; a bow of the head at the Holy Name, Gloria
Patri, etc.
2. Making too slight a bow of the head, a kind of nod.
3. Bowing the head, when the body is already bowed48 (e.g., at the
name Jesus or Mary in the prayer Suscipe, sancta Trinitas').

ΠΙ. Common Faults in the Course of Low Mass
The Preparation
1. Omitting to wash the hands, or washing them after having vested.
« Seep. 194.
41 Sec p. 197.
jÊ
40 Seep. 195.
44 Seep. 199.
41 Seep. 196.
45 Sec p. 201.
41 A very common fault that needs special vigilance to avoid.

FAULTS IN CELEBRATION OF MASS

307

2. Placing things on top of the Missal, except the tabernacle key.
3. Marking the Missal or preparing the chalice after having vested.
4. Not putting the corporal into the burse (but beneath or over it).
5. Talking unnecessarily (especially after having begun to vest).
6. Omitting the vesting prayers, or saying Amen at the end of each
(instead of at the end of the last one).
7. Kissing the alb or chasuble; or neglecting to kiss the cross on the
amice, maniple, and stole.40
8. Not laying the amice for a moment47 on the head; making the sign
of the cross with it; not covering the collar of the cassock.
9. Putting the arms into both sleeves of the alb at the same time, or
inserting the left arm before the right;4· letting the alb trail on the ground
or having it too short49 and badly arranged.
10. Putting on the maniple too close to the wrist.30
11. Throwing the middle of the stole down the back, or drawing it up
tight about the neck (so that it appears over the chasuble);51 crossing the
left part over the right; having one end of the stole hanging lower than
the other.
12. Letting the chasuble hang down too far from the neck (it should
cover the stole), or having it too far up on the neck.
13. Talking or wandering about after having vested.
14. If the biretta is worn, making uncovered reverences to the cross of
the sacristy, or those that may occur on the way to the altar. There is but
one exception: a double genuflection is to be made uncovered to the
Blessed Sacrament exposed.
15. Carrying the chalice in one hand only (not placing the right hand on
the burse); carrying it too high or too low (it should be carried elevatum
ante pectus),’-2 carrying spectacles, or a handkerchief, or a book on top of
the chalice.53
16. Walking too rapidly to the altar, or looking about on the way.
17. When the altar is approached from behind, entering by the Epistle
side (when it is possible to enter from the Gospel side).84
The Beginning oj Massr15
1. On arrival at the altar not giving the server the biretta (if used)
before making the reverence; making a (moderate) bow instead of a deep
one (the Blessed Sacrament being absent); genuflecting on the step (instead
of in piano, if It be present).
4< See
41 Sec
•’See
4» See
50 See

pp. 214-216.
p 214.
p. 215.
p. 215. This is a very common fault.
p 216.

« See p. 216.
«Sec p. 218.
«See p. 213.
p. 219.
” See p. 221.

308

THE RITE OF LOW MASS

2. Bowing to the cross on arriving at the table of the altar, or before
going to open the Missal.
3. Not resting the burse on the altar when taking out the corporal; not
putting the burse aside with the right hand; not spreading the corporal fully.
4. Allowing the server to open and arrange the Missal.
5. Delaying in prayer at the middle of the altar before descending to
begin Mass; not bowing3'1 to the cross then.
6. Before beginning Mass making a moderate (instead of a deep) bow
if the Blessed Sacrament be not present; genuflecting in piano (instead of
on the lowest step) if It is.
7. Making the sign of the cross while rising after the genuflection.
8. Not allowing the server sufficient time to say properly the responses
to the preparatory prayers.
9. Bowing to the server at vobis, fratres, and vos, fratres in the Confiteor.
10. Neglecting to remain bowed low while the server says Misereatur
tui, etc., after the Confiteor.
11. Failing to bow (moderately) from Deus, tu conversus to Oremus
(inclusively).
12. Not to bow (moderately) and place the joined hands on the edge of
the altar for the prayer Oramus.
Introit, etc.*'
1. Not to bow the head towards the book at Gloria Patri and keep it
bowed until Spiritui Sancto (inclusive).
2. Turning pages of the Missal while still reciting a prayer (e.g., during
the concluding words).
3. Saying the final words of the Introit while going to the middle of
the altar, or commencing the Kyrie before reaching it.
4. Not giving the server sufficient time to reply properly at Kyrie,
eleison?*
5. Not bowing the head at Deo at the beginning of the Gloria in excel­
sis, or at the other words in the prayer at which a bow should be made.
6. Not bowing the head towards the book at each Oremus; or saying
this while going to the Missal.
7. Turning over the pages to find the next Collect, while saying the
conclusion of the previous one30 (the conclusion should be finished with
joined hands).
8. Not kneeling down at Flectamus genua; failing to say Levate after
some moments in prayer.
»· See p. 224.
” Seep. 231.
” This is a common fault.
»’ It is sometimes very difficult to resist the temptation to do this.

«I

FAULTS IN CELEBRATION OF MASS

309

The Epistle, Gospel, and Creed
1. Not touching the book (at least the edges of the leaves'’0) while read­
ing the Epistle.
2. Not raising the eyes to the cross before bowing to say Munda cor
meum;nl not bowing deeply for this prayer or resting the joined hands on
the altar.
3. Not going to the corner of the altar to recite the Gospel, and not
turning partly towards the people.” Not placing the left hand on the book
while signing the text.
4. Not bowing towards the book™ (except when the Blessed Sacrament
is exposed) for bows that occur in the Gospel.
5. At the end of the Gospel not kissing the beginning of the text;'* not
raising the Missal to do so; raising the bookstand.
6. Not bowing the head at Deum and at other words in the Creed,
where a bow is prescribed; staying down on one knee at Et incarnatus, etc.,0''
or bowing the head during these words; bending to kiss the altar before
the Creed is fully finished.
The Offertory

1. Unveiling the chalice while reciting the Offertory antiphon (which
should be read with hands joined).
2. Raising the paten or chalice too high when offering the bread or
wine; and not holding each with both hands.09
3. Not looking up at the cross before beginning the prayer Suscipe,
sancte Pater; or continuing to look up at it during the recitation of the
prayer.67
4. Commencing to make the cross with the paten before finishing the
prayer of the offering of the bread.*1*
5. Beginning the prayer Deus, qui humanae while pouring in the wine,69
or before laying aside the wine cruet; blessing the water in a Mass of
the Dead.
6. Not looking at the cross during the recitation of the entire prayer
Offerimus; making the cross with the chalice before having finished this
prayer.70
7. Not bowing (moderately), or not laying the joined hands on the
edge of the altar, while saying In spiritu humilitatis, etc.;·' or beginning the
prayer before doing so.
8. Not looking up at the cross while saying Veni, sanctificator; making
90 Sec
ο See
62 Sec
Sec

p.
p.
p.
p.

237.
239
241.
242.

See
n5 See
ee See
97 See

p.
p.
p.
p.

242.
243.
246 ff.
247.

09 See
•o See
70 See
71 See

p.
p.
p.
p.

247.
250.
252.
252.

310

THE RITE OF LOW MASS

too small or too large a cross over the oblata, and not laying the left hand,
meanwhile, on the table of the altar outside the corporal.72
9. Washing the hands over the table of the altar;” saying Gloria Patri
or Requiem at the end of the psalm in a Mass of the Dead.
10. Not raising the eyes to the cross when beginning the prayer Suscipe,
sancta Trinitas; not laying the joined hands on the altar; beginning the
prayer before doing so; bowing the head (when the body is already bowed)
at the names Jesus and Mary.74
11. Looking at the congregation when turned to say Orate, fratres; not
saying the first two words, and these only, aloud;75 delaying, when turned to
the people, to finish the formula; not completing the circle; not answering
“Amen” (aloud)75* when the server has finished the rêsponse Suscipiai;1*
beginning to read the Secrets before he has finished this.
The Preface™
1. Not laying the hands on the altar for the conclusion of the last Secret;
and for Dominus vobiscum.
2. Raising his hands at Gratias, etc.
3. Not raising the eyes to the cross; not bowing the head at Deo nostro
(of Gratias agamus).
4. Striking the breast at Sanctus; not saying the prayer aloud78; placing
the joined hands on the edge of the table of the altar.

The Canon
1. Beginning Te igitur before having looked at the cross and bowed
low” (with hands laid on the altar); not holding the hands parallel to one
another all through the Canon, when they arc not occupied.
2. Not joining the hands on each occasion before making crosses over
the oblata’'' (as R. VII, 5 prescribes); making these crosses with violent
movements of the hand; not laying the left hand on the altar (outside the
corporal) while making them.
3. Not bowing the head at the name of the Pope.
4. Not raising the hands before the face, or at least breast high,'1 and
not bowing the head somewhat at the Memento of the Living.
5. Omitting the bow of the head at the name of our Lady, always, and
the names of the saints, when their feast is celebrated (or commemorated12),
in the prayer Communicantes.
4M
6. Not raising and joining the hands before the breast at the words fiat
dilectissimi, etc., of the prayer Quam oblationem.
j|
71 See p.
” Sec p.
T<See p.
« R.M.,

253
253.
255.
n. 511 g.

”» Sec however, p. 254
’« See p. 254.
” Sec p. 255.
n. 511 h.

’· Sec
80 Sec
81 Sec
82 Sec

p.
p.
p.
p.

257.
258.
259.
261.

FAULTS IN CELEBRATION OF MASS

7. Not raising the eyes to the cross at the words et elevatis oculis of
Qui pridie; not bowing the head at tibi gratias agens; bending down to con­
secrate before finishing this prayer (ex hoc omnes).
8. If there is a ciborium (or a Benediction host) to be consecrated,
not opening it before bowing down.
9. Pronouncing the words of consecration aloud or with improper pro­
nunciation or with repetitions or with contortions of the mouth or body.”
10. After the consecration of the Host not keeping the index finger and
thumb of each hand joined until after the ablutions; when genuflecting, not
putting the hands on the altar within the corporal;·* when using the right
band (e.g., to sign the Sacred Host), not placing the left on the altar within
the corporal.
11. Failing to raise the Sacred Host and chalice high enough at the Ele­
vation to be seen by all present; elevating and lowering them too quickly
or too slowly; not keeping the eyes fixed on them (as R. VIII, 5 prescribes)
during the Elevation.85
12. After the Elevation of the Host, uncovering the chalice before genu­
flecting; not raising the chalice (with both hands) at accipiens et hunc
praeclarum Calicem; not bowing the head at item tibi gratias agens.**
13. To say haec quotiescumque, etc., while elevating the chalice (instead
of beginning it at once after the words of consecration, and while genu­
flecting).87

After the Consecration
Not to bow low at Supplices; to begin the prayer before being bowed
down; not to place the left hand under the breast while making the sign
of the cross at omni benedictione, etc.88
Not raising the joined hands before the face at the Memento and not
looking at the Sacred Host while making it; mentioning the names of the
dead at N. et N., instead of after in somno pacis; not bowing the head at
the conclusion.80
3. Not saying Nobis quoque peccatoribus in the clear voice00 and not
striking the breast with the last three fingers of the right hand;01 not bowing
the head at the names of the saints mentioned in the prayer on their feast
4. Not joining the hands before making the signs of the cross over the
Host and chalice; not making the signs of the cross (with the Host) with
the entire hand and forearm;08 not raising the chalice a little at omnis honor
et gloria.
“ Sec p. 266.
But the joined hands, when laid on the edge of the table, must remain outside the
corporal even after the Consecration (p. 187)
88 See p. 271.
Sec p. 273
*» Sec p. 267
88 See p. 271.
” See p. 273
“ Sec p. 268
•OR.M., n. 511 i.
« See p. 273
” Sec p. 269

312

THE RITE OF LOW MASS

The Pater Noster, etc.
1. Not to lay the hands on the altar (within the corporal) for the con­
clusion of the Canon (at Per omnia, etc., following omnis honor et gloria)·,
and not to keep them joined until beginning the Pater nosterp* not looking
at the Sacred Host during this prayer; not answering Amen (in the clear
voice) when the server has said Sed libera nos a malo.0i
2. Taking up the paten before having answered Amen; not laying the
left hand under the breast while making the sign of the cross with the paten.
3. At Pax Domini moving the Particle of the Sacred Host over the
chalice with a movement of the fingers only0® and omitting to purify the
fingers over the chalice afterwards.

Agnus Dei, etc.
1. Not saying the Agnus Dei in the clear voice; laying the joined hands
on the edge of the altar when beginning it; striking the breast at Agnus Dei
(instead of at Miserere nobis), or striking it in Masses for the dead.*7
2. Beginning the three prayers that follow Agnus Dei, before having
bowed and laid the joined hands on the edge of the altar; not looking at
the Sacred Host while reciting these prayers.
3. Not bowing at Domine, non sum dignus; not saying these four words
in the clear voice and the rest silently;0" resting the left hand on the altar.
The Communion of the Celebrant
1. Making a cross with the Sacred Host that exceeds the limits of the
paten ’ (contrary to R. X, 4); not bowing the head at the Holy Name in
the form of Communion.
2. Bowing after having received the Sacred Host; not raising the joined
hands “before the face” during the moments of meditation.*
100
3. Delaying unduly over or being negligent about the purification of
the corporal.’01
4. Making too large a sign of the cross with the chalice; not bowing the
head at the Holy Name; throwing back the head or making a noise while
drinking the Precious Blood; licking the lip of the chalice after Its con­
sumption.’0’
5. Delaying in meditation after the drinking of the Precious Blood; be­
ginning Quod ore too soon (while collecting the fragments of the Host) or
too late’0’ (while drinking the first ablution).
6. Not holding the chalice over the altar to receive the first ablution
and on it (when the server is sufficiently tall) to receive the second.’"4
See p 275.
*'· See p. 275.
* Sec o. 278.
Sec p. 279.

n. 511 i.
” Sec p. 281.
100 Sec p. 281.
ιοί Sec p. 282.

»02 Sec p. 284.
101 See p. 286.
i°‘Scc pp. 286-287.

FAULTS IN CELEBRATION OF MASS

313

7. Spending an unduly long time over the wiping of the chalice; not
veiling it fully (in front).
The Communion of the People105
If the ciborium is taken from the tabernacle, genuflecting (a second
time) before closing the door.
Placing the ciborium veil within the corporal.
Holding the ciborium too low when saying Ecce Agnus Dei, etc., or
when carrying it.
Descending to the Communion rail before having fully finished the
last Domine, non sum dignus.
5. Not saying the full form of Communion over each person; not bow­
ing the head at iesu Christi; not saying Amen at the end.
6. Making too large a cross with the Sacred Host, i.e., one larger than
the top of the ciborium.
7. Giving Communion from right to left; not beginning at the Epistle
comer.
8. Looking about unnecessarily when distributing Holy Communion.
9. Touching the face of the communicant with the Host; not pressing
the Host down on the communicant’s tongue; moistening the fingers with
saliva when giving Holy Communion; holding the ciborium too close to
the communicant.
10. Genuflecting on opening the tabernacle door to replace the ciborium.
There is only one genuflection, after having replaced the ciborium in the
tabernacle.

The End of Mass
1. To read the Communion antiphon with the hands on the bookstand.,oe
2. Not to close the Missal at the end of the Postcommunion prayers
(unless there is a proper last Gospel); to close it or begin to move to the
middle of the altar before the conclusion of the last Postcommunion has
been fully said.107
3. To bow when saying Ite, missa est; to say these words without a
slight pause after Ite;100 not to hold the hands joined before the breast while
saying them.
4. Not to lay the joined hands on the edge of the altar and bow for
Placeat;100 to begin the prayer before doing so.
5. Not looking up at the cross at Benedicat vos, etc., and not bowing
the head at omnipotens Deus.'10
6. To make the sign of the cross outside the correct limits and not to
trace it over the people with the little finger as the guide.111
10» See p. 314.
ιοβ See p 293.
jo: see n. 294.

><” Seep. 295.
’°» See p. 295.
no Sec p. 297.

”> Seep. 297.

314

HOLY COMMUNION

THE RITE OF LOW MASS

7. Neglecting to kiss the altar in a Mass of the Dead or at other times
when the Blessing is omitted.
8. Genuflecting towards the middle of the altar at Et Verbum caro,
etc.;112 leaving the Gospel corner immediately after having genuflected (in­
stead of finishing the Gospel at the corner).
9. Saying the Leonine or other prayers after Mass while holding the
chalice.11’
10. Genuflecting or bowing with the biretta in the hand.114
11. Carrying the chalice in one hand.115
12. Not saluting the cross of the sacristy while still covered,11’ if the
biretta is worn (and carrying the chalice).
13. Omitting to kiss the cross on the stole, maniple, and amice when
unvesting; taking off the maniple before the stole.117

Appendix B
THE ORDER OF ADMINISTERING HOLY COMMUNION

I. Holy Communion During Mass
Si qui sunt communicandi in Missa, paulo antea ministrans campanulac signo
cos moneat. Sacerdos autem, post sumptionem Sanguinis, calicem parum ad
latus Evangelii collocat, intra tamen corporale, et palla tegit. Deinde: si parti­
culae super corporale consecratae sint, facta gcnuflcxione, eas super patenam
ponit; si particulae in eadem Missa intra pyxidem consecratae sunt, pyxidem
collocat in medio corporali, eam discooperit ct gcnuflcctit; si vero adminis­
trandae sunt particulae iam antea consecratae, aperto tabernaculo, gcnuflcctit,
pyxidem extrahit ct discooperit.11*

1. The sacred liturgy supposes that, as far as possible, Holy Com­
munion should be received during Mass. By so receiving the Blessed
Eucharist, those present at Mass participate more completely in the act of
Sacrifice and share more fully in its effects, and (as the Roman Ritual11’
notes) the prayers of the Mass after Holy Communion concern not only
the celebrating priest but also all others who have communicated.
Whenever a priest says Mass (even in a private oratory) he has the right
to give Holy Communion during the Mass, unless the Ordinary in a parSec p. 298.
114 Sec p. 300.
ne Sec p. 300.
J,,Sce p. 299.
115 See p. 300.
ii'Sce p. 300.
>»R. X. 6. The rubric supposes Hosts just consecrated to be used, normally (cf
Mediator Det, ? 118 (126)).
n»y, it, 11; RM., n. 502.

315

ticular case had forbidden it. In case of a low Mass he may also give Com­
munion immediately before or after Mass.120
2. If there is anyone to receive Holy Communion, the server rings the
bell (once) shortly before the time for Communion, say during the prayers
that follow Agnus Dei. As Confiteor — which used to be the signal to the
celebrant that there were persons for Communion — is no longer said, and as
the new rubric of R. X, 6 directs the server “to warn” the communicants by
nnging the bell “a little before” Communion: (a) the bell should no longer
be rung at the priest’s Domine, non sum dignus (this was never ordered
by any rubric, it was merely a usage); (b) when there are communicants it
should be rung as a warning to them to approach the altar. Since people
should not, if possible, be moving about during the celebrant’s Communion,
it would seem that the bell should be ntng shortly after Agnus Dei; the
people must now be trained to approach for Communion sooner than they
usually do; (c) shortly after having rung the warning bell for the people,
the server should go to the Epistle corner of the altar and kneel on the
lowest step, if there is anyone for Communion; if not, he takes the cruets
and waits at the foot of the altar until after the celebrant’s Communion. This
is an indication to the celebrant that there is no one to communicate.
3. Having consumed the Precious Blood, the celebrant covers the chalice
with the pall and places the chalice towards the back of the corporal, towards
the Gospel side. Three possibilities then arise: (a) if the number of Hosts
consecrated at Mass is small, they will be on the corporal. And the cele­
brant, having genuflected, slips the paten under them (using the index finger
of the left hand to help them on to the paten, if this be necessary), and
without any further genuflection he turns around and says Ecce Agnus, Dei,
etc.; or (b) the Hosts will be in a ciborium, this he draws into the center of
the corporal, uncovers it, genuflects, and turns around to say Ecce, etc.;
or (c) the Hosts, having been consecrated at a previous Mass, he must
take the ciborium from the tabernacle, this he opens, genuflects, takes out
the ciborium,121 closes the tabernacle, unveils and uncovers the ciborium,
and without any further genuflection turns around with it and says Ecce,
etc.122

Ecce Agnus Dei
Postea accipit manu sinistra pyxidem scu patenam cum Sacramento, dextera
vero sumit unam particulam, quam inter pollicem ct indicem tenet aliquantulum
elevatam super pyxidem seu patenam, ct conversus ad communicandos in medio
altaris, dicit: Eccc Agnus Dei, cccc qui tollit peccata mundi. Deinde dicit:
C.J.C. 846, 869.
1:1 If a Benediction Host has been consecrated at Mass or Particles in a ciborium
which arc not to be used now, this is the moment for putting the Host or ciborium
into the tabernacle (cf. p. 285).
According to the new rubric of R. X, 6, there is only one genuflection in all
three cases before turning around to give Communion.

316

THE RITE OF LOW MASS

Dômine, non sum dignus, ut intres sub tectum meum, sed tantum dic verbo
et sanabitur ànima mea. Quibus verbis tertio repetitis, accedit ad eonim dexte­
ram, hoc est, ad latus Epistolae, et unicuique porrigit Sacramentum faciens cum
eo signum cnicis super pyxidein vel patenam, et simul dicens: Corpus Domini
nostri lesu Christi custodiat animam tuam in vitam aeternam. Anien.12·

4. The celebrant takes in his left hand the ciborium at or under the
I
node, between the joined thumb and index finger and the other fingers’21
(or the paten held under the joined thumb and index linger, and supported
by the other lingers). In his right hand — between thumb and index
finger — he takes one of the Sacred Hosts, holding It at Its edge; the
other fingers arc held closed on the palm of the hand or are held extended,
close together.
5. Turning completely (even though there be another ciborium on the
altar or even though the communicants be not in front of him but at the
side of the church) to the people by his right the celebrant holds the
Particle so that It can be clearly seen over the ciborium125 (paten) held
at the height of his breast. With his eyes fixed on the Sacred Host, which
he does not raise any higher, the celebrant says aloud’26 Ecce Agnus Dei,
and three times, Domine, non sum dignus, etc., which prayer is not to be
changed in form even if all the communicants are women.’2’ The entire
prayer, not merely the opening words, is said aloud and the communicants
may say it aloud with the priest. Only when the celebrant has completely
finished these prayers should he leave the footpace to give Holy Com­
munion.’28

Communion of the Clergy and Server
6. Should there be clerics to receive Holy Communion they will receive
It kneeling on the footpace (or at some special place prepared for them
within the sanctuary), in the order of their rank, beginning with those of
·*» R. X, 6.
124 Should the priest have to give Holy Communion to a great number and should
he find it difficult so to hold the ciborium for a long time, he may purify the index
finger and thumb in the purifying bowl and then hold the ciborium in the ordinary way
121 He may rest the little fingers on the edge of the ciborium (paten) to steady his
hand.
n. 511 i.
*«» R.R. V. ii, 3.
■ ■
128 Religious Profession or Renewal of Vows: for Religious (of cither sex) who
take or renew vows within the Mass the following rite is of obligation (S.R.C. 3912):
“the celebrant who is to receive the vows, after having received the most Holy Sacra­
ment of the Eucharist, holding the Sacred Host in his hands, turns and says aloud
Ecce Agnus Dei, etc., and Domine, non sum dignus, etc. (thrice). Then each of those
who arc to take vows reads aloud his (her) profession and immediately after each
receives the Most Holy Eucharist. At the renewal of vows the celebrant, turned to
the altar, waits until those who renew their vows have read the form of renewal (this
they will do all together, led by one of them, unless the number be small) and then
they receive the Most Holy Body of the Lord in order,” i.e., in the order of precedence
established by the date of profession (S.R.C. 3836).

HOLY COMMUNION

317

highest rank; the priests and the deacons wearing the surplice and a stole of
the colour of the Mass or white.13"
7. The server will also receive Holy Communion at the altar, even
though he be a layman and not in cassock and surplice,130 and before all
others,111 because of his ministry, except those who have a higher liturgical
rank, either permanently (i.e., all clerics, if the server be a layman; clerics
of higher rank, if he be a cleric; heads of state) or on occasion”2 (e.g.,
the bridegroom and bride at a Nuptial Mass; a nun on the occasion of her
profession ).
Communion of the People
8. After the Communion of those who receive at the altar, the cele­
brant — holding the Sacred Particle over the ciborium,133 and firmly^ clasp­
ing this at the height of his breast — descends to the Communion rail11*
and begins the distribution with the first person on the Epistle side. Pre­
viously the server hands to this first communicant the Communion plate,133
unless, by induit, permission has been received to have the plate held by
the server under the chin of each communicant.
9. The celebrant makes the sign of the cross with each Sacred Host,
over and within the limits of the ciborium (paten), while saying aloud the
words Corpus Domini nostri lesu Christi (bowing his head) and then he
finishes the formula, including Amen, while laying the Sacred Particle on the
tongue of the communicant.
10. If the ciborium is full, the priest must take the first Hosts with the
greatest care. Especially if They arc arranged in regular circles around the
>”R.R. V, ii, 4; SR.C. 3499.
”°SR.C. 4271’.
»'S.R.C, 1074, 4328.
’’-S.R.C. 3836, 4328.
In warm weather, if the hand is sticky, it is a good thing to change this Particle,
before leaving the altar, and give a different one (which will be less likely to cling to
the finger) to the first communicant.
It is not lawful to give Holy Communion during Mass to persons so distant
from the altar, that the celebrant loses sight of it (C.J.C. 868; this canon apparently
renders unlawful the usage which S.R.C. 3322* formerly permitted of taking Com­
munion to sick people in rooms near the church, where the altar cannot be seen,
but the voice of the celebrating priest can be heard; see infra p. 322). Authors, how­
ever, interpret this canon as applying to places outside the church or oratory where
Mass is being said (e.g., an adjoining hospital ward) and so Holy Communion may
be given to persons who arc within the church, even though they be so placed that
the celebrant in going to them loses sight of the altar.
”sThc Instruction of the Congregation of the Sacraments of March 26, 1929.
which ordered the use of the Communion plate, directs that the plate be held by each
communicant, but the Holy Sec, to render the use of the plate easier, has granted a
faculty to many bishops to allow the server to hold the plate. Indeed a reply given by
this Congregation to the English bishops (in a letter to the Archbishop of Liverpool
dated August 31. 1931) states that this method is in conformity with the wishes of
the Congregation; and it would seem that no special permission is any longer needed
to adopt this practice. For a general Communion a second priest (in surplice) may
hold a paten under the chin of the communicants (cf. S.R.C. 1210 and Decretum in
Lucionem, 1854, § 20).

318

THE RITE OF LOW MASS

'

ciborium (which is not a desirable practice), he must be careful not to press
on them on one side, as it often causes a number of Them to shoot up
suddenly on the opposite side of the ciborium.
11. When giving Holy Communion, («) the celebrant must be careful
not to touch the dress or any part of the face of the communicant with the
Sacred Host; (/>) nor moisten his finger when laying It on the communi­
cant’s tongue.130 He should, therefore, hold the Sacred Particle at Its edge
between his thumb and index finger (the other fingers being folded on to the
palm), twist his hand somewhat towards the right (so that the thumb is
above the Particle, the index finger beneath It) to get the Host into the
correct position for laying It on the communicant’s tongue, lay It on the
tongue — withdrawing the index finger at the moment when It is about to
touch the tongue — and then press the Host lightly on the tongue with the
thumb, to make It adhere and to prevent Its being drawn away when he with­
draws his hand; (c) the priest should not hold the ciborium top far away
from the communicant, nor should he hold it (still less a paten) too near,
lest the communicant breathe on the Particles or blow them away; (d) the
celebrant must not look about but, as far as possible, should keep his eyes
reverently fixed on the Sacred Host.
The Communion of a Large Number of Persons'37
12. When the celebrant comes to the end of the row of communicants,
keeping the ciborium in his left hand, with the right he takes the Com­
munion plate from the last person, and holding it carefully in a horizontal
position (lest there should be any tiny Fragments of the Sacred Hosts on
it), carries it to the first communicant in the next row. If the server carries
the plate the priest will hold the joined thumb and index finger of his right
hand over the ciborium — resting his hand on the edge, if he wishes —
as he passes from row to row. When there arc several rows of communi­
cants he must always begin at the left-hand side and move towards the
right (it is incorrect to distribute Holy Communion moving in the opposite
direction), and even when the number is very great he must make the sign
of the cross and say the entire formula as he communicates each person.
Though obliged in such a ease to give Holy Communion quickly, he must
ne if by accident his finger should become moistened to any extent, he may return to
the altar and wash the thumb and index finger in the purifying bowl. He must not
carry a purificator in the left hand to wipe his fingers when giving Holy Communion
(as is sometimes done). The rubric docs not order this and modern rubricians are
almost unanimously against it as it means that tiny Fragments of the Sacred Host are
transferred to the purificator and from it, in due time, dropped on to the floor.
157 On a special occasion when there is a very great number of communicants, kneel­
ing benches, furnished with a Communion cloth, may be placed in convenient parts of
the church for the distribution of Holy Communion. In such a case, two candles at
least, placed one at each end of each bench, should be lighted during the distribution
(S.R.C. 3086’).

HOLY COMMUNION

319

be most careful to observe the great reverence which is due to the Most
Holy Sacrament, to guard against the accidental dropping of a Sacred
Particle,'** and to avoid hasty and slipshod movements which are so
irreverent and sometimes give great scandal. To give Holy Communion with
the minimum of delay, yet with due gravity and reverence is a matter of
careful practice. It will greatly help the priest if the communicants have been
previously well instructed on how to receive Holy Communion (i.e., to
hold the head erect, neither bowed nor thrown back, the mouth well open,
the tongue slightly protruding and resting on the lower teeth, the eyes
lowered or closed) and on the use of the Communion plate (to hold it
under the chin and horizontally, to pass it quickly immediately after having
received Communion and without tilting it,1” etc.).
13. Should the priest be obliged to wait for persons to approach the
Communion rail, he ought to turn momentarily towards the altar at which
he is saying Mass. If the Elevation of a Mass which is going on very near
by should occur during the distribution of Holy Communion, and the bell
be rung, the priest may pause and turn towards the altar at which he is
saying Mass, at the same time avoiding turning his back completely on the
altar where the Elevation is in progress.

Shortage of Sacred Particles
14. Without a reasonable cause (e.g., to help in emptying a ciborium,
when this is necessary) the celebrant should not give more than one Particle
to each communicant;110 nor should he, without a good reason, use the
broken parts of a large host. In case of necessity (if, e.g., otherwise some­
one would be left without Holy Communion) the celebrant may break off
a part of his own large Host to give in Communion. If necessary also, it is
permitted to break the Sacred Particles and give a part only to each com­
municant.111 In this case (a) the priest returns to the altar to break the
Hosts; (6) the broken part which is given in Holy Communion must be
large enough to be swallowed and not so small as to dissolve in the mouth
of the communicant before being swallowed (for to receive the Sacrament
the Body of Christ must be eaten). Ordinarily, therefore, each Host should
not be broken into more than two parts; (c) it is well, when possible, to
give the broken Hosts to those who arc better instructed because the ill
instructed sometimes think that they do not receive the Sacrament or do
not receive It fully if they are given a broken Host.
’»» For the case in which a Particle should fall, see De Defectibus. X, 15 (cf. p. 149).
139 Cf. the Instruction of the S. Congregation of the Sacraments of March 26, 1929
(A.A.S., pp. 631-642).
140 Innocent XI, in 1679, forbade this practice, but the reason of the prohibition
then was that some persons thought that they received the Sacrament more fully by
receiving two or more Hosts.
>‘>S R.C. 2704’.

1

1 I

a

I

320

THE RITE OF LOW MASS

The.Return of the Priest to the Altar
Fidelibus communicatis, celebrans ad altare revertitur. Deinde: si particulae
super corporale positae erant, extergit illud cum patena, ct si qua in eo fuerint
fragmenta, in calicem immittit; si particulae in pyxide inveniuntur, eam super
corporale deponit, cooperit, in tabernaculo reponit, genuilectit ct ostiolum
claudit. Postea in calicem immittit fragmenta quae forte inveniuntur in patina
sub mento communicantium apposita. Deinde dicit secreto: Quod orc sump·
simus, Domine, etc., et sc purificat dicens Corpus tuum, Domine, quod sumpsi,
etc., et alia facit ut supra. Si in altari desit tabernaculum, et pyxis cum particulis
consecratis super altare maneat usque ad finem Missae, ea serventur quae feria
V in Cena Domini praescribuntur versus finem Missae.*4*

15. Having completed the distribution of Holy Communion, the celchorizontally in his right hand between the index finger (joined to the
thumb) and the second finger. If, however, the server has held it for the
communicants, he may carry it to the altar, and there hand it to the priest.
The priest places the ciborium and the plate on the corporal.113 He may
then purify his finger and thumb by rubbing them over the ciborium (the
rubric says nothing about this). He covers the ciborium, veils it, opens the
tabernacle, replaces the ciborium therein, genuflects,’44 closes and locks the
tabernacle, and replaces the altar-card.

The Reservation of Sacred Hosts
16. If no Particles arc left in the ciborium, the celebrant at once purifies
the ciborium'45 and the Communion plate. Should Holy Communion have
been given with Particles that had been consecrated on the corporal, the
celebrant must purify with the paten the part of the corporal where They
had lain, then purify the paten into the chalice.
17. If the Particles which remain in the ciborium after Holy Com­
munion arc not to be reserved, the priest, on arriving at the altar, lays
the Communion plate aside, genuflects, and immediately consumes the
Hosts, bowed, and holding them over the ciborium (paten), but without
making the sign of the cross with a Particle, and without saying any­
thing. Having consumed the Hosts, with hands joined before his face, he
proceeds to the purification of the ciborium.’48
18. If Sacred Particles remain after Holy Communion, and if there
is no tabernacle so that the ciborium must be transferred to another altar
after Mass, the celebrant covers and veils the ciborium and places it in
the middle of the corporal at the back. From that point on he must
observe the rules for the celebration of Mass in presence of the Blessed
'·- k. X. 7.

143 He docs not now genuflect until he is about to close the tabernacle
««· R X. 7.
««Seep. 289.
«,Λ See p. 289.

I
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!
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i

HOLY COMMUNION

321

Sacrament exposed.’1’ When the celebrant has veiled the chalice after the
ablutions, he docs not fold the corporal (for the ciborium must remain
on it), and he places the veiled chalice outside the corporal on the Gospel
side. As the Blessed Sacrament is on the table of the altar, he does not
sign the table before beginning the last Gospel.144 After the Leonine
prayers the celebrant puts on a white humeral veil and, preceded by
the server with a light, carries the ciborium to the place where it is to
be reserved. There the altar should be prepared with two lighted candles,
the key of the tabernacle, and a corporal spread on the table. Having
placed the ciborium in the tabernacle he genuflects before closing it, takes
off the humeral veil, folds the second corporal and puts it aside in its burse,
and with joined hands and accompanied by the server (without a light)
returns to the altar where he was celebrating Mass. There he folds the
corporal of the Mass, places it in the burse, puts this on top of the veiled
chalice, and returns to the sacristy, as usual.
An Assistant Priest at Holy Communion
19. The celebrant should himself give Communion but if the number
of communicants be great he may be assisted by another priest.’1* He is
not to begin giving Communion until after the ccbebrant has begun. Having
uncovered the ciborium he genuflects (his hands laid on the altar outside
the corporal) and begins the distribution without the prayers Ecce Agnus
Dei, etc.150
Ordinarily the priest who assisted should finish the distribution before
the celebrant,’51 and when he returns to the altar, having covered and
veiled the ciborium, he may replace it in the tabernacle and then genuflect,
or he may genuflect on arriving back at the altar, cover the ciborium, and
leave it to be replaced by the celebrant.
He may purify the Communion plate over the ciborium (as when
giving Holy Communion outside Mass) or he may leave it on the altar,
on the corporal, to be purified into the chalice by the celebrant.
Having covered and veiled the ciborium, the assisting priest purifies the
thumb and index linger of the right hand in the purifying bowl which
H; As at the Mass of Maundy Thursday (cf. R. X, 7). See p. 340.
UB Rubric of the old rite of Maundy Thursday.
U3R.M., n. 502. The celebrant, in such a case, should take the second ciborium
from the tabernacle and leave it on the table of the altar, ready for the priest who
assists.
150Only for the very gravest cause (e.g., to give Holy Viaticum) may another priest
give Holy Communion before the time of the Communion in the Mass with Hosts
which have been consecrated at this Mass (S.R.C. 3448;). These must remain on the
altar, because of their relation to the Sacrifice, until after the Communion of the
celebrant.
151 If the celebrant finishes before the assisting priest, he should not continue the
Mass (he may, however, purify sacred vessels if they are to be purified), but await
the return to the altar of the assisting priest. On his return the celebrant does not
genuflect with him, if there be already a ciborium on the altar.

322

THE RITE OF LOW MASS

stands beside the tabernacle. He docs not give any blessing, as he would
in administering Holy Communion outside Mass.

Purification of the Communion Plate
20. When the ciborium has been replaced in the tabernacle, the cele­
brant uncovers the chalice, having replaced it in the middle, if it had
been on the Gospel side, drinks any Drops of the Precious Bl 1 that
may have gathered at the bottom during the distribution of Holy Com­
munion (holding the paten under his chin), purifies the corporal, if neces­
sary, as previously explained, and then the Communion plate into the
chalice.1” If there are particles on the plate which are obviously not
Particles of the Sacred Hosts the celebrant will draw them away care­
fully with the second finger of the right hand and dispose of them out­
side the corporal. If he is in doubt about the nature of the particles
and does not wish to transfer them to the chalice (to be afterwards con­
sumed with the ablutions) he may purify the plate into the purifying bowl
instead of into the chalice.153 Ordinarily, however, he will purify the plate
into the chalice, with the thumb and index finger of the right hand (just
as he had previously purified the paten154), and then place it outside
the corporal.
21. If for some special reason, such, for example, as pressure of time,
the purification of a ciborium has to be postponed, it must be placed in
the tabernacle unveiled.155
Communion of the Sick During Mass
22. If a priest celebrates Mass near the room of a sick person (e.g., in
a hospital), he may take Holy Communion to that person during Mass,
only if in doing so he does not lose sight of the altar.15® In such a case the
celebrant after the usual prayers said at the altar, and always in the
plural15’ even though there be only the one sick person for Holy Com­
munion, goes in silence,1'* after the Communion of others, without the
humeral veil,15’ to communicate the sick person. He must, however, be
181 Or he may first purify the plate and put it aside. If he is going to use the
chalice for a Mass said immediately after (so that he docs not purify the chalice)
he must purify the plate into the ciborium.
,M Ephemerides Littirgicae (1930, p. 73), and Vcrmcersch in Periodica (1930) say
that, for hygienic reasons, only Particles which are evidently sacred need be purified
into the chalice; all others may be purified into the purifying bowl, to be afterwards
thrown into the sacrarium. After the Communion of patients in a hospital where con­
tagious diseases are rife, even Sacred Particles may be purified into the purifying bowl
(or into a special bowl) to avoid contagion.
’»« Sec p. 282.
1M Because there is no longer any reason for veiling it; and also to distinguish it
from other ciboriums which contain the Blessed Sacrament, and which may be in the
tabernacle at the same time.
CJ.C. 868; R.R. V, i, 17 and sec p. 317, n. 134.
1!,S.RC 2672»
»” S.R.C. 4193«.
15«Cf. S.R.C. 3322’.

HOLY COMMUNION

323

accompanied by someone to carry the ombrellino (the white silk umbrella­
shaped small canopy) and at least two lights should accompany the Blessed
Sacrament.160

II. Holy Communion Outside Mass161
JF/io May Give Holy Communion?
1. Whenever and wherever162 a priest may lawfully celebrate Mass, he
may give Holy Communion during the Mass, unless the Ordinary for
just reasons and in particular cases has forbidden the administration of the
Blessed Eucharist.163 Even when wearing black vestments he may give
Holy Communion immediately before or after Mass, provided it be a low
nonconventual Mass.164 It is forbidden to give Holy Communion immediately
before or after a solemn, a sung, or a conventual Mass.169
2. It is tolerated, in case of necessity, that a priest, clothed in the sacred
vestments, on his way to or from the celebration of a low Mass at an
altar where the Blessed Sacrament is not reserved should stop at the altar
where the Blessed Sacrament is reserved to give Holy Communion.166 It is
better, however, in such a case to give Holy Communion, vested in amice,
alb, cincture, and stole, and then put ou the maniple and chasuble for
Mass, or, if the priest has said Mass, to remove the chasuble and maniple
in the sacristy and then return to give Holy Communion.
3. Apart from the celebration of Mass, any priest — even one not
attached to tho church, with the leave, at least presumed, of the rector
of the church — may give Holy Communion to those who seek It.161
When May Holy Communion Be Given?
4. In general, Holy Communion may be given on any day,166 but —
apart from a reasonable cause — only within the hours during which Mass
may be celebrated.160 The Eucharistic fast is now' relaxed for the com««o S.R.C. 26721, 2885, 3322s, 3448". Before the promulgation of the Code of Canon
Law, decree 3322- of S.R.C. permitted the celebrant to give Holy Communion to a
sick person, even if he were in a room where the altar could not be seen, but
where the voice of the celebrating priest could be heard. This permission, granted
originally to the Order of St. John of God, is (it would seem) abrogated by Canon
868 In the sources quoted for that canon, S.R.C. 2672’, 2885, and 3448’ — all of
which arc in agreement with the canon — arc given; while no mention is made of
S.R.C. 3322s. Some writers, however, think that the permission given in S.R.C. 3322s
still holds good (for hospitals).
>“ The distribution of Holy Communion outside Mass is not dealt with in the rubrics
of the Missal, but in the Roman Ritual (Title V, Chapter 2). It is given here, however,
for convenience and completeness.
»·· S.R.C. 27401’.
S.R.C. 4201.
’«C.J.C. 846, 5 2.
RR. V, i, 18; C.J.C. 869.
188 C.J.C. 867, § 1.
>’· R.R. V. i. 13; C.J.C. 846 § 1.
«•° C.J.C. 867, 5 4. See 5 8 infra.
"’SRC. 4177s.

324

THE RITE OF LOW MASS

municant, and he is allowed solid food up to three hours, and nonalcoholic
liquids up to one hour, before receiving Holy Communion.170 During the
Triduurn Sacrum there arc special rules, i.e.: (a) on Maundy Thursday
Holy Communion may be given (distributed to the faithful) only during
the evening Mass(es) or immediately after and in connection with it
(them), but to the sick at any hour;171 (b) on Good Friday Holy Com­
munion may now be given but only during the afternoon service;1” (c) on
Holy Saturday Holy Communion may be given only within the Easter vigil
Mass or immediately after it. These restrictions on Friday and Saturday do
not apply to those in danger of death.173
As the Mass on these days is ordinarily a solemn or a sung Mass, the
celebrant may not give Holy Communion immediately after it, while
still at the altar in the Mass vestments. He should, in such a case, return
to the sacristy, remove the chasuble and maniple (or if he prefers remove
all the vestments and put on a surplice and white stole) and then, without
delay, return to give Holy Communion. Or another priest, vested in sur­
plice and stole, may administer the Sacrament, but immediately after Mass.
If, however, the Mass is a low Mass, probably the celebrant may give Holy
Communion immediately after it, without removing the Mass vestments.
5. It is, obviously, very unbecoming to give Holy Communion outside
the proper time, at an altar where another priest is celebrating Mass,174 but
it is permissible in case of real necessity. In such a case the priest who ad­
ministers Holy Communion should carry out the full rite of the administra­
tion outside Mass (as described below), saying the prayers, giving the
Blessing, etc., even though the Mass in progress be a requiem Mass, for in
such a case the distribution of Holy Communion has no connection with
this Mass.
The Constitution Christus Dominus (1953) allowed the celebration of
Mass, after 4 p.m., with permission of the local Ordinary, on certain days;
and the Instruction attached to it permitted Holy Communion to be given
within such a Mass, or immediately before or after it, the rules for the
Eucharistic fast being observed. By a decree of the Holy Office of March
21, 1960, local Ordinaries may, when the celebration of evening Mass
is not possible, permit Holy Communion to be given, on the same con­
ditions. in connection with any other afternoon or evening function (the form
1711 Motu Proprio Sacram Communionem, March 19, 1957. One who is unwell may
have a nonalcoholic drink or any medicine (even a solid) without any limit of time.
“Modifications,” S.R.C., February 1, 1957,
17i lb. § 111. 19; S.R.C., February 1, 1957.
17 lb. §5 111, 18, 19. Concerning the Eucharistic fast for the functions of Holy
Week, the rules of Christus Dominus are to be applied (S.R.C. § Hi, 22)
When the new rite of Easter Eve is carried out. and Mass’ is before midnight
the rules of Christus Dominus (for evening Mass, etc.) concerning the Eucharistic fast
apply to it.
’•♦RM.. n. 502 (cf. p. 341).

HOLY COMMUNION

325

of which the Ordinary is to determine) held in any church or public or
semipubiic oratory.
A sick person who — though not confined to bed — has been unable
to leave the house for a week, and cannot for any reason receive Holy
Communion in the morning, may receive it in the afternoon, the hour and
frequency to be determined by the priest who ministers to him (Holy Office,
October 21, 1961). Such a person may observe the extended Eucharistic
fast for the sick, i.e., he may take nonalcoholic drinks or any medicine
(liquid or solid) without any restriction of time limit before Communion.
Holy Communion at an Altar of Exposition
6. Apart from necessity or grave cause or a special induit of the
Holy Sec, it is absolutely forbidden — and the Congregation of Sacred
Rites has repeated the prohibition several times and in rather strong terms’”
— to distribute Holy Communion either during Mass or before or after
Mass, at an altar where the Blessed Sacrament is exposed. The practice of
giving Holy Communion at such an altar may not be tolerated?”
7. During the time of exposition the Blessed Sacrament should be
reserved at another altar for the administration of Holy Communion,
even though it be necessary' to use a temporary tabernacle and even
though there be very little room available there for the giving of Holy
Communion?77 If necessary benches may be arranged around this other
altar as a temporary Communion rail?78

The Hour of Holy Communion
8. While Holy Viaticum may be given on any day and at any hour,’7’
Holy Communion is to be given, ordinarily, only during the hours when
Mass may be celebrated (sec p. 34). For a reasonable cause, however, it
may be given outside these hours.’80
Holy Communion Immediately Before or After Mass
9. When a priest gives Holy Communion immediately before or after
a low Mass, he docs so in all the Mass vestments’81 (the maniple in­
cluded), even though these be black. He will use the full form of the
administration of Holy Communion outside of Mass, including the Blessing
‘«S.R.C. 3448’, 3482, 3505·.», 3525··. 4353. and July 27. 1927 (when the Congrega­
tion declared that decrees 3448 and 4353 are in full force). If Holy Communion is
given in case of necessity or by induit, it would be well to veil the Blessed Sacrament
during the distribution.
•«S.R.C. 3448·, 3482.
•«SRC. 3449’, 3525«.
•«S.R.C. 3525«. For the rite, if in case of necessity, etc.. Holy Communion is given
at an altar of Exposition, sec p. 340.
·« C.J.C. 867. § 5.
•""C.J.C. 867.
4. 5. but cf. § 5 supra.
•”R R. V, ii, 13.

326

THE RITE OF LOW MASS

(except when he is in black vestments), even though those who receive
Holy Communion have just received the blessing or will shortly receive
it in Mass.181*
10. The celebrant places the chalice towards the Gospel side of the
altar, and uses the corporal of the Mass for the distribution of Holy
Communion. Hence, if he foresees that Holy Communion is to be given
at the end of Mass, the celebrant may, after the ablutions, leave the
corporal extended on the altar and replace the veiled chalice on it, until
Mass is finished.
11. When Holy Communion is given immediately after Mass the Leonine
prayers may be omitted.183*
1If
85 they arc said, it must be immediately after the
last Gospel, and before the distribution of Holy Communion.

The Preparation of the Altar for Holy Communion
12. When Holy Communion is given apart from Mass, the cover of
the altar is removed, and two candles arc lighted. The key is laid near
the tabernacle (unless the server will bring it later — see p. 208, note
7) and the purifying bowl"1 is at hand with a purificator. On the
credence, or at the Communion rail, if there is no server, face down­
wards, to keep it free of dust, is the Communion plate. This is needed1*1
in addition to the Communion cloth,,,,e whenever Holy Communion is
given, except in a solemn or pontifical Mass, when the paten is used.
13. A burse,187188
of the colour of the stole that the priest will wear,11'
containing a corporal,”’0 should be laid on the altar, unless the priest will
himself carry it to the altar.
·‘ J
The Vestments of the Priest
14. The priest who is to give Holy Communion first washes his hands.
This is, ordinarily, a symbolical washing and it is presumed that his
hands arc already clean. If they arc not, he should cleanse them thor­
oughly with soap. He may, while washing his hands, say the prayer Da,
Domine, virtutem manibus meis, as before Mass. It is not prescribed.
181 S.R.C. 4257».
‘«Seep. 121.
g·^·
*·* This bowl, which should be always near the (abcrnaclc from which Holy Com­
munion is given, should have a cover and should not contain a sponge, but a little
water. This should be changed frequently and its contents poured into the sacrarium
(or into the fire if there is no sacrarium, R.R. V, ii. 8).
185 According to the Instruction of the Congregation of the Sacraments of March
26, 1929.
‘8« The cloth is laid on the top of the rail — not held by the communicant — as an
extra precaution, in case a Sacred Particle should fall.
>»’ S.R.C. 2932'.
188 S.R.C. 3515'.
>·» Not a pall. Cf. S.R.C. 2932«.

HOLY COMMUNION

327

15. He then puts on a surplice,1®0 and a stole, either white1” (the
liturgical colour of the Blessed Sacrament) or of the colour of the Office
of the day. It is well, when possible, to use the colour of the day, not
only because it will be in keeping with the conopaeum of the tabernacle
(unless this be always white) and with the altar frontal, but also to
remind the communicants of the intimate connection between the daily
Sacrifice and Holy Communion.
On All Souls’ Day the colour of the stole is to be either white or
violet,’” unless Holy Communion be given in black vestments, immediately
before or after (low) Mass.
16. The priest may carry the burse (with the corporal) to the altar,
holding it underneath, the top part resting on his breast (ante pectus).1*1
17. If possible the priest should be accompanied by a server, in cassock
and surplice, who may carry the tabernacle key (see p. 208, n. 7); and
who will present the Communion plate to the first communicant, or will
himself carry it at the Communion rail where this is the practice (cf.
p. 317, n. 135).
The Arrival at the Altar
18. On arriving at the altar, the priest gives his biretta (if wom)
to the server”* and genuflects on the floor (in piano) with him. He may
kneel for a moment and say a short prayer. This is not prescribed in the
order for the administration of Holy Communion, but in the very first
chapter of the Roman Ritual (I, 6), the priest who is about to administer
a sacrament is directed to pray for a short time in preparation.
19. Having gone up to the altar, the priest takes the corporal with his
right hand from the burse, which he holds upright on the altar with his
left hand. He places it, as at Mass, towards the Gospel side, against a
gradine or a candlestick or flat on the altar, and then unfolds and spreads
the corporal, as for Mass.”*
20. He opens the tabernacle, genuflects, with his hands laid on the
altar, outside the corporal, takes out the ciborium, holding it at the node
under the veil. He then closes the tabernacle door”* unveils and uncovers
the ciborium, placing the cover on the corporal, and without any further
genuflection’” awaits, if necessary, the conclusion of the Confiteor.
190 Even though he has the right to wear a rochet, which is not a sacred vestment
to be used in the administration of the sacraments. S.R.C. 2993s, 3784.
'»> RR. and S R C. 2740>s.
”-R R. V. ii, 1; S.R.C. 4289s.
1,3 S.R.C. 2850’and R.R. V, ii, 1.
Who, after genuflecting, will place it on the credence.
>»’Sccp. 222.
Unless, of course, the tabernacle is empty.
R R. V, ii, 1, 2.

328

THE RITE OF LOW MASS

21. Meanwhile the server, bowed and kneeling at the Epistle comer,
says the Confiteor, in the name of the communicants. Before”· or after
reciting the Confiteor he gets the Communion plate from the credence and
presents it to the first communicant, unless he himself is to communicate
or to carry it for the other communicants.
If there be no server, one of the communicants109 ought to say the
Confiteor. Only if this is not possible should the priest himself say il,w
In this ease he recites it, standing deeply bowed, either at the foot or
at the table of the altar (before opening the tabernacle). He omits tibi,
Pater and te, Pater. In such a case also, he must answer all the subsequent
prayers himself, unless one of the communicants can do so (which is
preferable).
22. After the recitation of the Confiteor, the priest proceeds exactly
as in giving Holy Communion within Mass.201 As he has not, however,
yet touched the Blessed Sacrament, he does not place his hands on the
corporal when genuflecting before the distribution nor does he hold the
index finger and thumb of the left hand joined together at all; nor those
of the right, until he has touched the Sacred Hosts.

The Return to the Altar
23. Having finished the distribution of Holy Communion, the priest,
carrying the ciborium in his left hand and the Communion plate in his
right202 returns to the altar. He places the ciborium and the plate on the
altar and genuflects202· (unless the ciborium is empty), with at least the right
hand on the corporal. Then he begins aloud202 the antiphon O sacrum con­
vivium. During Eastertide — except when the priest is in black vestments
for the distribution of Holy Communion immediately before or after a
low requiem Mass2’4 — he adds one Alleluia to this antiphon and to
the vcrsicle Panem and its response which immediately follows. He says
the other vcrsiclcs, the server answering, and the prayer Deus qui nobis,
with the long conclusion, as in Mass (Qui vivis et regnas cum Deo Patre,
etc.). In Eastertide there is a special prayer — Spiritum nobis, Domine,
which is the Postcommunion of Easter Eve — with a long conclusion, and
the word eiusdem added before Spiritus, because the first word of the prayer
refers to the Holy Spirit. This prayer is used in Eastertide even when Holy
Communion is given in black vestments.205
w* R.R. V, ii, 12.
ιβυ Preferably a man. or all may recite it.
»·><> Cf. S.R.C. 3488’.
’°» Sec p. 317 if. He genuflects, however, before and after Misereatur (R R V ii
2, 3).
102 Unless the server had held it for the communicants, then he may carry it back
to the altar and there hand it to the priest.
R.R. V, ii. 6.
204 R.R. V. ii, 13; S.R.C. 3465.
202 R.R. V, ii, 6.
205 S.R.C. 3465.

HOLY COMMUNION

329

Purification of the Communion Plate and of the Priest’s Fingers

24. Meanwhile, during the recitation of the prayers,304 the priest purifies
the index finger and thumb of his right hand by rubbing them together
over the ciborium. With the thumb and index finger he then purifies the
Communion plate into the ciborium,207 and lays the plate aside near the
corporal. Next, without genuflecting,20· he covers and veils the ciborium
(or he may do this after he has washed his fingers), meanwhile keeping
the index finger and thumb held together. Then he purifies the index
finger and thumb in the purifying bowl and dries them with the purificator
that is beside it. He opens the tabernacle, replaces the ciborium, genu­
flects with his hands laid on the altar outside the corporal, and closes and
locks the tabernacle door.
The Blessing

25. He gives the blessing with the same gestures as in the Mass,30’ but
with the form of blessing which is to be used outside of Mass, i.e.,
Benedictio Dei omnipotentis (before turning around, and while raising
his eyes and hands and bowing his head) Patris, etc.210 He does not kiss
the altar before giving the blessing.211 This blessing is to be given when­
ever Holy Communion is distributed outside of Mass (unless the priest
is wearing black vestments),213 even though the communicants had just
received the blessing, or will later receive it in Mass.213 The plural form
of the blessing is retained even though there had been only one com­
municant.
26. If a bishop gives Holy Communion outside Mass he uses the usual
form for a Pontifical Blessing, i.e., Sit nomen Domini benedictum, etc.,
and he makes the sign of the cross three times over the communicants.214
After the Blessing

27. Having given the blessing, the priest does not complete the circle,
but turns back to the altar towards his left. Then he folds the corporal,
as at Mass,21 s and replaces it in the burse. He may carry this back with
him to the sacristy or leave it on the altar, to be removed by the sacristan.
><* R.R. V. ii. 8; S.R.C. 3975’.
207 Instruction of the Congregation of the Sacraments of March 26, 1929 (§7).
506 Cf. R R. V. ii. 8; S.R.C. 3116, 3975*.
209 Sec p. 297. He gives the blessing to those present in the church even though he
is going at once to give Communion to the sick and will bless them again on his
return As the ciborium is in casu on the table of the altar, he withdraws a little
to the Gospel side when giving the blessing.
2,0 R.R. and S.R.C. 379210.
2,5S.R.C. 4257*.
2,1 Cf. S.R.C. 2704e.
,u R R. V, ii, 10; S.R.C. 3731«
272 R R. V, ii, 13; and S.R.C. 3177.
216 Sec p. 297.

330

THE RITE OF LOW MASS

He is, of course, responsible for the safe custody of the tabernacle key?1·
28. Descending to the foot of the altar, he receives his biretta (if worn)
from the server, genuflects in piano, and with joined hands (unless he
carries the burse) returns to the sacristy. There he uncovers, bows his head
to the crucifix or to the chief image, and unvests.
29. The purification for the laity after Holy Communion, of which the
Roman Ritual speaks (V, ii, 1), has fallen into desuetude in most places.
30. If a deacon, by permission of the Ordinary of the place or of the
parish priest, given for a grave cause, or presumed in case of necessity,
should distribute Holy Communion, he is to wear the stole in the usual
manner of deacons and use the very same form of administration that is
used by a priest2*8 (including the signing of the communicants at Indulgen­
tiam and the blessing after Holy Communion).219

.Appendix C

THE COMMUNION OF RELIGIOUS AT A GRILLE
1. If outside Mass, whether immediately before or after, when the
priest is in the Mass vestments, or apart from Mass, when the priest
administers Holy Communion in a surplice and stole, the priest is to dis­
tribute Holy Communion to nuns, and to them alone, whose choir is be­
hind the altar or at the side of the sanctuary, or at a distance from
the altar, he proceeds as follows.220 When the Confiteor has been said by
the server or by the nuns, the priest carries the veiled ciborium to the
opening of the grille of the nuns’ choir, and there places it on a corporal,
unveils and uncovers it. At the grille he recites the prayers before Holy
Communion, distributes the Blessed Eucharist, covers and veils the ci­
borium, and says all the prayers after Holy Communion, as he would do
at the altar (making the genuflections which the Ritual prescribes). He
blesses the nuns, not with the ciborium,221 but with his hand, using the
usual form Benedictio Dei, etc. He then carries the ciborium back to the
altar and replaces it in the tabernacle as usual.
2. If Holy Communion is to be given to others besides the nuns,
even to one person only (e.g., the server), or to the nuns within Mass,
218 C.J.C. 1269, § 4, cf. Instruction of the S. Congregation of the Sacraments of May
«T RR. V, i, 12; C.J.C. 845, §2.
«’ R.R. V, ii, 10.
219 Pontifical Commission for the Authentic Interpretation of the Canons of the Code
July 13, 1930 (ad II).
220 S.R.C. 3764>«, 3800.
»»» S.R.C. 2543, 2725» 3800.

HOLY COMMUNION

331

all the prayers are to be recited at the altar, as usual, and the blessing
given towards the people, as the Ritual prescribes.
3. When the grille of the nuns is outside the sanctuary and at a
considerable distance from the altar, some authorities (following Cavalieri)
say that the ombrellino should be carried over the priest and that two lights
(or at least one) should be borne before him by a server.
Friday enclosed nuns may receive Holy Communion outside
4. On G
the liturgy of the day, but only in the afternoon and on the condition that
in their church or oratory it was not possible to have the solemn liturgy of
the day (S.R.C., February, 1963).

PART

III.

SOME SPECIAL FORMS
OF LOW MASS

Chapter XVII

LOW MASS FOR THE DEAD

In Missa defunctorum ante Confessionem non dicitur psalmus liidica me,
Deus, sed, pronuntiata antiphona: Introibo ad altare Dei, et responso a mini­
stro: Ad Deum, qui laetificat, etc., dicitur, y. Adiutorium nostrum, et Confessio,
cum reliquis ut supra. Cum celebrans ad altare incipit antiphonam ad Introitum,
non signat se, sed, manu dextera extensa, facit signum crucis super librum, quasi
aliquem benedicens, sinistra super altare posita. Non dicitur Glôria Patri, sed
post psalmum repetitur: Requiem aeternam; nec dicitur Gloria in excilsis nec
Alleluia, nec lube, Domine, benedicere, nec Dôminus sit in corde meo; nec
osculatur librum in fine, nec dicit Per cvangclica dicta. Non dicitur Credo, non
benedicitur aqua in calicem fundenda; dicitur tamen oratio: Deus, qui humanae
substantiae, etc. Cum lavat manus, in fine psalmi Lavabo inter innocentes, non
dicitur Glôria Patri. Ad Agnus Dei non dicitur: miserere nobis, cuius loco dicitur: dona cis réquiem; nec tertio: dona nobis pacem, cuius loco dicitur: dona
cis requiem sempiternam: neque percutitur pectus. Non dicitur prima oratio ante
Communionem scilicet: Démine Icsu Christe, qui dixisti Apostolis tuis, etc.,
nec datur pax. In fine non dicitur: Ite, missa est, nec Benedicamus Domino,
sed: Rcquiéscant in pace. Et non datur Benedictio: sed dicto Placeat, et oscu­
lato altari, dicitur, ut supra: In principio erat Verbum, etc. Alia omnia ut in
aliis Missis.1

|

In the liturgy Masses of the dead arc, in general, considered “private”
Masses; it is supposed that another Mass, that of the day, has been cele­
brated for the entire community. Certain older accidental rites have been
suppressed in requiem Masses, certain newer minor ceremonies have never
* R. XHI, I.

I

332

I

LOW MASS FOR THE DEAD

333

been admitted into them, cither because they belong to a public Mass,2
or because they are regarded as signs of joy and festivity,2 or because these
minor ceremonies more directly regard the living’ or arc concerned with the
deacon or subdeacon.5 Hence arose the changes in the rite of a requiem
Mass that arc noted here and there throughout Ritus and that are dealt with
also in Ritus, XI11, 1. At the end of these rubrics, the general principle is
enunciated that “everything else (in Masses of the dead) is as in other
Masses.”
1. No alteration is made in the prayers of preparation or thanksgiving.
The Gloria Patri is said in them as usual, and Alleluia is added to antiphons
in Eastertide, for these prayers arc not part of the Mass itself.
2. Although in a solemn requiem Mass the kissing of objects (e.g.,
the thurible) is omitted, the kissing of the cross on the amice, maniple, and
stole is not omitted when vesting for or unvesting after a requiem <Mass.
3. Even when a requiem Mass is said for one deceased person only,
all the formulas of the Mass (the Introit, Gradual. Offertory, Communion
Verse), except the prayers, are always in the plural.
4. The psalm ludica me is omitted; and so after the response to Intro­
ibo, etc., has been made, the celebrant at once says Adiutorium nostrum.
5. At the beginning of the Introit, the celebrant does not sign himself,
but placing his left palm downward on the table of the altar® he makes the
sign of the cross over the book quasi aliquem benedicens, i.e., he transfers
the blessing from himself to the dead. In making this cross his little finger
is towards the book but does not touch it, and he keeps the transverse line
of the cross more or less within the limits of the width of the book.
6. The Gloria Patri is omitted in the Introit, and after ad te omnis caro
veniet, Requiem, etc., is repeated, without, however, again signing the book/
7. The Gloria in excelsis, and the Alleluia verse are omitted. There is
a Gradual and Tract; and in certain Masses the Sequence Dies irae is said
(p. 89); in Masses of the dead of 11. Ill, and IV class its recitation is
optional.’
8. The Munda cor meum is recited as usual, but lube, Domine and the
blessing are omitted.
9. At the end of the Gospel the book is not kissed, nor is Per evangelica dicta recited.0
: E g.. the Creed; the kiss of peace and the prayer for peace that precedes it, for
these arc a preparation for Communion and this is supposed to take place in the public
Mass of the day.
'E.g.. the Gloria Patri, the Gloria in excelsis, Alleluia. (Cf. Callewaert Caeremoniale,
P 125.)
' E g., the blessing of the water, which represents the faithful; the blessing of the
congregation.
5 E g., the blessing of the subdeacon after the singing of the Epistle, or of the deacon
before the Gospel.
7 Regarding the prayers in a requiem Mass, sec p. 87.
■SRC. 2572»»; R. XIII, 1.
® R. VI, 2; S.R.C. 2956ιθ; R. XIII, 1.
’R.M. n. 399b.

334

SOME

SPECIAL FORMS OF LOW MASS

10. The Creed is never said.
11. At the Offertory the water is not blessed, i.e., the sign of the cross
is not made over it, but the prayer Deus, qui humanae is said as usual.
12. At the end of the part of Psalm 25, at the Lavabo, the Gloria Patri is
omitted, and Requiem aeternam is not substituted for it.
13. The Preface is always the proper Preface of the dead; and the
Communicantes is without exception the common one.
14. Within the Canon, while the usual bow of the head is made at the
name of Jesus or Mary and at that of the Pope, it is not made at the mention
of a saint whose feast (or its vigil) occurs on that day, for a requiem Mass
has no connection with the Office of the day.
15. The form of Agnus Dei is changed in dead Masses; and while recit­
ing it the celebrant does not strike his breast, but stands, bowed as usual,
with his hands joined before his breast, and not laid on the edge of the
table of the altar.
16. After Agnus Dei, the celebrant lays his joined hands on the edge of
the altar, as usual, for the prayers before Holy Communion. The first of
these Domine, lesu Christe, qui dixisti, is omitted; and the Pax (in a solemn
Mass) is not given.
17. Instead of he, Missa est, the celebrant turns toward the altar,“
stands erect with his hands joined before his breast, and says Requiescant in
pace (always in the plural").
18. The Blessing is not given, and the celebrant, having said Placeat and
kissed the altar, goes to recite the last Gospel, which is always the beginning
of St. John’s Gospel.
19. If the absolution for the dead follows the Mass immediately: (a) the
last Gospel is omitted,12 (6) the Leonine prayers may be omitted."
20. If Holy Communion be distributed immediately before or after a
low non-Convcntual Mass of the dead, the Blessing is not given; and
Alleluia is not added to the versicle (Panem de caelo) and its response in
Eastertide.14
10 R. XI, 1.
11 S.R.C. 1611.
15 R M., n. 510e.

’’See p. 121.
14 Cf. pp. 328, 329.

Chapter XVIII

LOW MASS BEFORE THE BLESSED
SACRAMENT EXPOSED

I. Public Exposition
1. The law of the Church is opposed to frequent public exposition of
the Blessed Sacrament. It regards such exposition as a singular privilege,
to be made use of very rarely lest this form of honouring the Most Holy
Eucharist should be cheapened in the minds of the faithful, and lest the
very great reverence that is due to the Sacred Host exposed for special
adoration should gradually decline.
Apart, then, from the Forty Hours’ Prayer,1 public exposition, i.e., exposi­
tion in the monstrance, even if only to give Benediction,’ is allowed in
churches3 which have the right to have the Blessed Sacrament reserved:4
a) On the feast of Corpus Christi. On this feast itself, if the Host
that is to be exposed is consecrated at the principal Mass, the exposition
takes place at the Communion of that Mass, otherwise it occurs after Mass?
b) At other times, only for a just and weighty reason, especially of a
public character, and with permission of the Ordinary of the place, even
though the church belongs to exempt Religious.®
This is the liturgical law in reference to exposing the Blessed Sacrament
in the monstrance, even for a brief period, as laid down in the Code of
Canon Law, canon 1274, § 1 and in decrees of the Congregation of Sacred
Rites (e.g., 310414).
’C.J.C. 1275.
2 Commission for the Authentic Interpretation of the Code, March 6. 1927.
’And in oratories (other than private ones), it would seem, in view of CJ.C.
1191, § 1, and 1193.
« Commission for the Interpretation of the Code. July 14, 1922.
’ Cf. R R. X. V. 2; C.E. II, xxxiii, 17; S.R.C. 4269“.
•CJ.C. 1274 5 1.
335

336

SOME SPECIAL FORMS OF LOW MASS

Mass Forbidden Before Blessed Sacrament Exposed
In accordance with ancient usage/ the Church is strongly opposed to the
celebration of Mass before the Blessed Sacrament exposed, except on the
feast of Corpus Christi8 and for the Mass of Deposition at the Forty Hours’
Prayer.® This opposition is due not only to the fact that the Church does not
favour frequent Exposition, and that the celebration of Mass before the
Sacred Host is the very special privilege of the great feast of Corpus Christi
and of the last day of the Forty Hours’ Prayer, but also for a theological
reason, the desire of keeping habitually separate the act of sacrifice and
the worship of simple adoration in order that the faithful would clearly
understand their proper character.10
Accordingly, the Congregation of Sacred Rites has repeatedly legislated
against the practice of celebrating Mass before the Blessed Sacrament
exposed.11 It is true that, in particular cases, the Congregation has from time
to time given replies which implicitly12 or even explicitly13 recognize the
usage on the ground of immemorial custom that had to be tolerated because
of the difficulty of eradicating it. This toleration in particular circumstances
may not, however, be extended to other cases. Besides, in the most recent
reply which the Congregation has given on the subject, that is the reply of
July 27, 1927,“ it is stated that Mass may not be celebrated before the
Blessed Sacrament exposed and that this usage may not be tolerated.15 It
added that former decrees 3448 and 4353, which forbade the practice, arc
in full vigour and that local Ordinaries are to give particular attention to
their observance.
2. The existing law of the Church is, then, that apart from “necessity,
grave cause, or special induit,” Mass, whether sung or not, may not lawfully
be celebrated before the Blessed Sacrament exposed, even though the Sacred
Host be veiled, or be exposed only in the ciborium and within the taber­
nacle.1'1 An example of necessity would be the occurrence of Exposition (e.g.,
the second day of the Forty Hours’ Prayer) on a Sunday or holyday of
obligation, when Masses must be celebrated in a church where there was
only one altar (at which the Exposition was taking place).
3. Since the sacred liturgy does not ordinarily suppose Mass to be cele­
brated in presence of the Blessed Sacrament exposed, the rubrics, except
7 Cf. C.E. I, Xii. 9.
«C.J.C. 1274, 5 1.
» Clementine Instruction, XII and XIV. On the opening day of the Exposition only
the last part of Mass (that is, from the time the celebrant has consumed the Precious
Blood) takes place before the Blessed Sacrament exposed.
i·· Pius XII, September 22, 1956, explaining S.R.C. reply of July 27, 1927.
h Eu decrees 1406, 1421», 2765, 3448», 3505», 4353 and a reply of July 27, 1927.
u Eg D.D. 2390«, 2417», 2427»», 2509, 3599, 3922«.
» E.g., D.D. 3124», 3558», 3728», 4104».
is cf^S.R.C. 3448», 4353. And D. 2765 calls it “an abuse which must be eliminated.*'

»· S.R.C. several decrees, especially 3448», 4353 and July 27, 1927.

LOW MASS BEFORE THE BL. SAC. EXPOSED

337

for the directions given in the Missal, Ceremonial of Bishops, and Memoriale
Rituum,11 for the end of Mass on Maundy Thursday and, formerly, for the
Mass of the Pre-Sanctified on Good Friday, do not deal professedly with
the case. Accordingly the correct procedure has to be gleaned from the
Clementine Instruction,18 from Gardellini’s Commentary on it (which forms
Volume IV of the Decrees of the Congregation of Sacred Rites), from
various replies of S.R.C. and from the practice of Rome itself, as well as
from the brief references of the liturgical books. It is on these sources and
on the general principles of ceremonial that rubricians rely in giving direc­
tions for the celebration of Mass in the presence of the Blessed Sacrament
exposed.

Π. Some General Rules
1. The altar cross, which must be removed for the Exposition outside
the time of Mass, may be removed or not for Mass, according to custom.1*
2. The bell must not be rung at all at Masses at other altars.10
3. All bows of the head at mention of the Holy Name, and any genuflec­
tion that is to be made at either corner of the altar (e.g., during the Epistle
or Tract, or Gospel) are to be made towards the Blessed Sacrament, and
not towards the Missal.21
4. Whenever the eyes are to be raised ad caelum, ad Deum, etc., they
are raised, in this Mass, to the Sacred Host (even though the cross remain
on the altar).

Gemt/tecrioztf
5. (a) The double genuflection is made only on first arriving at the
altar, and before departing at the end of Mass; all other genuflections in
the course of Mass are simple genuflections.”
b) During Mass, each time on his arrival at the middle of the altar from
the side, and each time before his departure from the middle to the side,
the celebrant is to make a simple genuflection to the Blessed Sacrament.”
This genuflection is, normally, made immediately on his arrival, so that it is
his first action at the middle, or immediately before his departure, so that
it is his last action there.
c) Each time that the celebrant turns from the altar to address the
people he first genuflects, and he repeats the genuflection on again facing
” See Glossary, p. 610 (cf. p. 18).
lsScc Glossary, p 608.
>’SR.C. 2365».
«I.C., § 16; S R C. 3157*°, 3448-’ (cf. 4377).
’> Cf. Mem Rit. IV, ii, 1. n 21; S.R.C. 3875‘. But see p. 203, 5 10.
« S R.C. 2682«, 3426®, 3434«.
” Rubrics of Maundy Thursday of Missal. C.E., Mem. Rit., and R.M., n. 517 b.

338

SOME SPECIAL FORMS OF LOW MASS

the altar. If the celebrant is at the middle when about to turn (as, for
example, at the end of the Gloria in excelsis), he first kisses the altar and
then genuflects; but if he arrives at the middle immediately before turning
to the people, as he does after the Communio, he first genuflects, then kisses
the altar and turns.”
6. When the celebrant turns from the altar to the people, he turns hall­
way only and withdraws a little to the Gospel side so that he faces the
Epistle comer, and has his back to the Gospel corner.” At Orate, fratres
and at the Blessing, he does not complete the circle but turns back to the
altar by his left.2’

III.

The Collect of the Blessed Sacrament

1. The special Collect, etc. (from the votive Mass of the Blessed Sacra­
ment), to be said under one conclusion with the prayers of the Mass of the
day, is now added in only two cases: (a) when the votive Mass of the Blessed
Sacrament, prescribed for the first and third days of the Forty Hours’ Prayer,
is impeded (this happens if a liturgical day of I class occurs2’) provided
that the impeding day be not Christmas Day or any Sunday, for a Sunday
excludes the prayer of any mystery of the Lord20; (b) in a Mass celebrated
by apostolic induit only at an altar where the Blessed Sacrament is exposed,
provided the day be not a Sunday, or the Mass or a commemoration be of
the Second Divine Person.10
2. In the case of Mass before the Blessed Sacrament exposed the cele­
brant may never vest at the altar.31

IV.

Ceremonies of Low Mass Before the
Blessed Sacrament Exposed

1. In general all the ordinary ceremonies of low Mass arc to be observed,
except for the changes noted in this chapter. The ceremonies for Mass before
the Blessed Sacrament exposed arc to be observed even if the monstrance
be veiled during Mass or if the Exposition be in the ciborium only (i.e.,
within the tabernacle, with the door opened).32
2. If the Blessed Sacrament is to be exposed, the celebrant, on his arrival
at the altar, fully vested, spreads the corporal, places the chalice towards
the Gospel side, opens the Missal, then exposes the Blessed Sacrament ac­
cording to the usual rite, and places It on Its throne. Withdrawing a little*21
« Cf. Men. Rit. IV, ii, § 1, n. 21.
Rubrics of Maundy Thursday of Missal, C.E., and Mem. Rit
21 Ibid.
30 R.M., n. 355; cf. 112 b.
»· R.M., nn. 341, 343 c.
« See p. 209.
” R.M., n. 112 b.
w S.R.C. 2427’<>.

LOW MASS BEFORE THE BL. SAC. EXPOSED

339

towards the Gospel side, he descends the iront steps obliquely so as not to
turn his back fully on the Sacred Host. He kneels on the bottom step,
bows his head and his shoulders somewhat,11 rises, puts in incense as usual,
not blessing it, kneels, receives the thurible, bows again moderately, and
incenses the Blessed Sacrament with three double swings. He then bows
once more, returns the thurible, rises, and at once begins Mass.
3. IVlien the Blessed Sacrament has been already exposed before Mass,
the celebrant on coming within sight of It14 removes his biretta (if worn)
and hands it to the server (or holds it up to the foot of the altar, if, for any
special reason, he is not carrying the chalice).
4. At the foot of the altar the celebrant makes a double genuflection, in
piano. Then he goes up to the altar, arranges the chalice on the corporal,
as usual, genuflects (always with his hands on the altar, and outside the
corporal except between the consecration of the Sacred Host and the second
ablution), arranges the Missal, returns to the middle, genuflects, withdraws
a little to the Gospel side, descends the front steps obliquely, makes a simple
genuflection on the lowest step, and begins Mass.
Oramus; Kyrie, eleison, etc.
5. When the celebrant has gone up to the altar after the preparatory
prayers, he genuflects, lays his joined hands on the altar, recites the prayer
Oramus, and kisses the altar, as usual. He then genuflects and goes to the
Missal.”
6. On his arrival at the middle to say Kyrie, eleison, he genuflects, says
the prayer and the Gloria (if it is to be recited), kisses the altar, genuflects,
turns partly towards the people, facing the Epistle comer, and says Dominus
vobiscum. He turns back by his left, genuflects, and goes to the Missal.
7. When he comes to the middle to say Munda cor meum, he first looks
up at the Sacred Host, then genuflects, bows low with hands joined, recites
the prayer, genuflects, and goes to the Gospel corner. Should he himself
be obliged to transfer the book, he bows his head when passing the middle
with it,10 places it at the Gospel corner, returns to the middle, looks at the
Sacred Host, genuflects, and says the prayer Munda.
8. When he has kissed the book after the Gospel, the celebrant returns
to the middle, genuflects, recites the Creed, kisses the altar, genuflects,
turns partly to the congregation, says Dominus vobiscum, turns back, genu­
flects, and says Oremus. If, however, the Creed is not said, the celebrant,
on returning to the middle genuflects first,17 next kisses the altar, and then
turns to say Dominus vobiscum.
” S.R.C. 41793.
.
,
,
u ·
’'Some authors say that when the celebrant is carrying the chalice, he is to remain
covered until he reaches the foot of the altar.
» S.R.C , June 13, 1950 (ad 2).
34 S.R.C. 419812.
” i>ce [hc general rule above, p. 337.

9

340

SOME SPECIAL FORMS OF LOW MASS

9. He genuflects immediately before going to the corner to put wine into
the chalice, and again upon his return to the middle.
The Washing of the Fingers
10. After blessing the oblata at Veni, sanctificator, he genuflects, goes
to the Epistle corner, descends either to one of the steps or to the floor
(in piano), according to local custom,38* turns by his left (so as to avoid
turning his back completely on the Blessed Sacrament), and faces the con­
gregation, having the altar on his right. There30 he washes and dries his
fingers. He may finish the psalm standing at the Epistle corner, on the foot­
pace, facing the altar card.
11. Returning to the middle, he first looks up at the Blessed Sacrament,
then genuflects and recites the prayer Suscipe, sancta Trinitas. Next he genu­
flects, partly turns to the people, withdrawing a little to the Gospel side, and
recites Orate, fratres. In turning back he proceeds by his left, leaving the
circle incomplete, in order not to turn his back fully on the Sacred Host.
While turning he finishes the prayer, then genuflects, and recites the
Secret(s).
Distribution of Holy Communion
12. It is strictly forbidden to distribute Holy Communion at any altar
where the Blessed Sacrament is exposed.40 If, however, through necessity,
it has to be done,4142the celebrant will proceed as usual. Some authors say
that he is not to make any change, whatever, in the ceremonies; others"
suggest that for the Ecce Agnus Dei, etc., he should stand not in the middle,
but at the Gospel corner. In giving Holy Communion the celebrant should
endeavour to turn his back as little as possible on the Sacred Host, hence,
at the end of each row of communicants, he should turn around towards
the Host.
The Ablutions
13. After drinking the first ablution the celebrant places the chalice on
the corporal, genuflects, takes the chalice to the Epistle comer, receives the
wine and water, dries his fingers as he returns to the middle, lays the puri­
ficator aside (outside the corporal) for a moment, genuflects, takes the
purificator in his left hand, and drinks the second ablution.43
14. The genuflections before and after the Communio, and Dominus
’· S.R.C. 2682«.
s" Aliquantulum extra altare in cornu Epistolae was the rubric of the Missal. C.E. and
Mem. Rit., on Good Friday, add versa facie ad populum.
10 See p. 325.
“ In such a case it would be well to veil the Blessed Sacrament during the
distribution.
42 E.g., de Herdt, Gattcrer, Kuenzcl.
43 Ritus Simplex Ordinis Hebdomadae Sanctae Instaurati, Maundy Thursday, n. 33.

LOW MASS BEFORE THE BL. SAC. EXPOSED

341

vobijcwn, and Ite, missa est, follow the general rules previously given. If
Benedicamus Domino occurs (i.e., if a liturgical procession is to follow
Mass), the celebrant, turning back to the altar, genuflects before he says it

The Blessing
15. Having said Benedicat vos omnipotens Deus, as usual, the celebrant
instead of bowing his head at Deus, genuflects, turns partly to the people,
blesses them, turns back by his left (not completing the circle), and with
no further genuflection, goes to the Gospel comer.
16. When the Gospel is the pericopc from St. John, he does not sign
the altar at Initium if the Blessed Sacrament is on the table;44 he may do so,
if It is not (if It is exposed on a throne above the altar) or he may sign the
altar card.45 If the last Gospel be a proper one, he signs the book. At Et
Verbum caro factum est, he genuflects towards the Blessed Sacrament.
17. After the last Gospel, the celebrant descends obliquely to the foot
of the altar (or below the top step) and recites the Leonine prayers.
18. Then he goes up to the altar, genuflects, takes the chalice, comes
down obliquely, makes a double genuflection in piano, and departs. He
takes his biretta and puts it on when he is out of sight of the Blessed
Sacrament.4'’
19. Should a liturgical procession follow, there will be no last Gospel4·
and the Leonine prayers are omitted.

V. Mass at an Altar Where Holy Communion
Is Being Distributed
Ordinarily Holy Communion must not be distributed by one priest at an
altar where another is celebrating Mass (sec p. 324). It might happen,
however, in case of necessity that a priest would be obliged to say Mass at
an altar where the distribution of Holy Communion is in progress.4’ If the
distribution will soon come to an end, on arrival he makes a double genu­
flection towards the ciborium, then kneels at either side of the altar, and
waits until the ciborium has been replaced in the tabernacle and the bless­
ing given. If, however, the distribution of Holy Communion goes on for a
“Rubric of former Maundy Thursday rite. Some authors teach that even if the
Blessed Sacrament is not on the table, but above the altar, the latter is not to be signed
at this Mass.
<■ MR IV, 1, § 1, 21.
“Should Benediction immediately follow, the Leonine prayers may be omitted (see
p. 121), and before going to the bench to put on the cope and on his return to the
altar, the celebrant will make a double genuflection in piano (because he passes out
of the immediate ambit of the altar, cf. Mem. Rit. IV, ii. § 1, n. 22; S.R.C. 4048s).
‘■R.M., n. 510 a.
«» For the case in which another priest arrives during Mass to give Holy Com­
munion, sec p. 324.

342

SOME SPECIAL FORMS OF LOW MASS

long time the celebrant is to make a double genuflection, towards the
ciborium: (a) on arriving at the altar, (h) on descending to begin Mass,
after the arrangement of the chalice and Missal, (c) before his departure
at the end of Mass. In addition, after the preparatory prayers — after
Oremus — and before going up to the altar, he makes a single genuflection
in the direction of the ciborium. At the Blessing, having said Benedict
vos omnipotens Deus, the celebrant turns towards the priest who is giving
Holy Communion, genuflects on one knee to the Blessed Sacrament, and
then gives the blessing, making the sign of the cross towards that part where
Holy Communion is not being given. If the distribution begins near the
end of his Mass, the celebrant after Mass waits, kneeling, until the distribu­
tion is over; if it will continue long he makes a double genuflection and
departs.

r

Chapter XIX

MASS CELEBRATED IN THE PRESENCE
OF A GREATER PRELATE1

1. By a “greater” prelate is meant in the sacred liturgy a cardinal
everywhere (outside of Rome), a nuncio in the place of his nunciature,
a legate in the place of his legation, an archbishop in his own province, a
bishop in his own diocese, and a blessed abbot in the place of his
jurisdiction.2 3
2. In preparation for this Mass a kneeling desk (faldstool or prie-dieu),
covered with a cloth and having on it two cushions, one for the prelate’s
amis, the other for his knees, is placed in the middle of the sanctuary,
before the altar, or towards the Epistle side, unless circumstances should
necessitate another position? The colour of the cloth and cushions will be
red for a cardinal, green for a bishop. For both, however, it will be violet
on days of penance or at a requiem Mass.
3. On the credence is prepared the pax-brede,4 5covered with a silk veil
of the colour of the vestments, and with it a small purificator or finger towel.
4. The following ceremonies arc observed only if the prelate is present
in the official choir dress proper to his rank.
5. The celebrant should, ordinarily, arrive at the altar before the prel­
ate? Having arranged the chalice on the altar and opened the Missal, he
goes to the foot of the altar on the Gospel side and stands there, with hands
joined, facing the Epistle side. When the prelate arrives, the celebrant makes
a deep bow to him, awaits his signal to begin Mass, bows again (unless the
signal be given at once after the prelate’s arrival), makes the proper rever> R. in, 2, 8. il; VI. 2; X, 3; XII, 3, 5; C.E. I, xxx.
2 Cf. R. HI, 2; C.E. I, xxx, 4. By custom, if a bishop celebrates or is present
at a Mass, in a private oratory, even outside his diocese, he is treated as if within it
(at least by his own subjects).
a C.E. I, XXX. 1.
4 Sec Glossary, p. 611.
»Cf. R. Ill, 2.
343

344

SOME SPECIAL FORMS OF LOW MASS

cncc to the altar, and begins Mass, with the server kneeling on his left.·
6. If, however, the prelate is already at his kneeling desk when the cele­
brant arrives, the latter7* bows to the prelate as he passes him. Standing at
the foot of the altar, a little to the Gospel side in order not to turn his back
directly on the prelate, he uncovers, bows deeply to the cross or genuflects
if the Blessed Sacrament is present, goes up the front steps, and arranges
the chalice and Missal as usual. He goes down on the Gospel side oj the
altar and, after saluting the prelate and the altar, begins Mass.
7. In the Confiteor, instead of vobis, fratres and vos, fratres, the cele­
brant says tibi, Pater (not Reverendissime Pater) and te, Pater, while bow­
ing towards the prelate. He says Misereatur and Indulgentiam as usual.
8. Having finished the preparatory prayers, the celebrant bows low to
the prelate, then comes around to the front of the altar and ascends the
steps in the middle, as usual, while reciting Aufer a nobis.
9. At the end of the Gospel, the celebrant does not kiss the Missal nor
say Per Evangelical Instead, the book is carried (except in a Mass of the
dead) open to the prelate by the server, or by an assistant chaplain, and
he kisses the beginning of the text of the Gospel, while saying Per evangelica. Having genuflected after this action (and not before it) to the prelate,
the server returns the book to its stand on the altar, and only then does
the celebrant continue Mass.
10. At the Offertory, the celebrant, not the prelate, blesses the water.’

The Kiss of Peace
11. During the first prayer (after the Agnus Dei) in preparation for Holy
Communion, the server brings the pax-brede veiled and the purificator from
the credence, kneels at the celebrant’s right on the footpace, and uncovers
the pax-brede. The celebrant, having recited the prayer Domine I. C., qui
dixisti, lays his hands on the altar, within the corporal and kisses it. Then,
with hands joined, he kisses the pax-brede presented to him by the server
(kneeling), while saying Pax tecum and continues the Mass. The server,
having replied Et cum spiritu tuo, and wiped the pax-brede with the purifi­
cator, covers it with its veil, rises, and goes to the prelate. The server un­
covers the pax-brede, and without a reverence, presents it to the prelate,
saying Pax tecum.10 The prelate kisses the pax-brede saying Et cum spiritu
tuo, and the server, having genuflected to the prelate, wipes the pax-brede,
replaces its veil and takes it and the purificator to the credence. This cere­
mony is not carried out in a Mass of the dead, when the kiss of peace is
not given.
• Should the prelate be kneeling, not at the middle, but to one side, the celebrant
may begin Mass at the foot of the altar in the middle, as usual.
’ Covered, if wearing a biretta, since he is carrying the chalice.
’ C.E. I, XXX, 3.
» R. VI, 2.
10 R. X, 3; C.E. I. xxx, 2.

MASS BEFORE A GREATER PRELATE

345

The Blessing
12. Having said Benedicat vos omnipotens Deus and bowed to the cross,
the celebrant turns towards the prelate and bows to him,11 “as if asking
permission to bless.” Then he gives the blessing, away from the prelate1’
(e.g., to the Gospel side, if the prelate is in the middle of the sanctuary).
13. If the Leonine prayers are to be recited, the celebrant after finishing
the last Gospel descends on the Gospel side cither to the highest step or
to the floor and there kneels, facing towards the Epistle side, while he
recites them. Having finished, he rises, bows his head to the prelate and
awaits his departure, before going to get the chalice.
14. If, however, the prelate is to remain in the sanctuary, the celebrant
goes to the middle immediately after the prayers, or after the last Gospel
if the prayers are not to be said, takes the chalice, descends by the front
steps, receives his biretta (standing a little to one side, so as not to tum
his back directly on the prelate), bows low or genuflects to the altar, puts
on the biretta, and in passing the prelate, bows his head, covered, to him.
15. Should the Blessed Sacrament be exposed, all special marks of honour
to a prelate arc omitted.1’

Mass Before Several Greater Prelates
16. When there are several greater prelates present, they will either all
be of equal rank14 or one will be of higher rank than the others. In the first
case (a) in the Confiteor the celebrant bows towards the prelates and says
vobis, patres and vos, patres; (ά) the Missal is not presented to any of the
prelates after the Gospel, nor is it kissed by the celebrant;1’ (c) the paxbrede is presented to each prelate beginning w’ith the one in the highest place
or in the place nearest the altar on the Gospel side.
In the second case (a) in the Confiteor, the celebrant bows towards the
prelate of highest rank saying tibi, pater, and te, pater; (fc) the Missal is pre­
sented to this prelate only; (c) the pax-brede is presented to each prelate,
beginning with this prelate of highest rank.

A Prelate Outside the Place of His Jurisdiction
17. A prelate present in choir dress at Mass outside the place of his juris­
diction, may kneel at a kneeling desk with cushions (without a cloth)1·
but the only mark of honour that he receives" is a bow from the celebrant
(covered) as he passes him on the way to and from the altar. He may
also receive the kiss of peace (given with the pax-brede).
» R. XII, 3; C.E. I, xxx, 3.
» Ibid.
« Cf. S.R.C. 2928«.
14 This can occur only if all arc cardinals.

“ C.E. I, XXX, 3.
“Cf. S.R.C. 2011», 2621 «°.
" Cf. R. XII, 3.

THE LOW MASS OF A BISHOP

Chapter XX

THE LOW MASS OF A BISHOP’

Apart from the rather exceptional case of a low pontifical Mass (e.g.,
at a private ordination), a bishop will occasionally say a low Mass in a
public church or oratory with certain solemnity; but ordinarily will do so
quite privately in his own oratory, and without special solemnity.

I. Low Mass With Some Solemnity
1. When a bishop celebrates low Mass — with or without special
solemnity — he is entitled to the use of his ring,2 his pectoral cross/ and
the skull cap* (unless the Blessed Sacrament be exposed); but he docs not5
use his mitre or crozier, nor the archiépiscopal cross, if he is an archbishop.
2. A bishop has the privilege of following his own calendar in all
churches and oratories/
3. If a bishop celebrates low Mass with some solemnity he will arrive
in the choir dress of his rank, i.e., the choir cassock, belt, rochet and
mozzetta (mantelletta if outside his diocese), and violet biretta.

Preparations
4. At least four candles’ and not more than six, are lighted on the high
altar; the Missal is placed open in its usual position at the Epistle comer;
the altar cards arc not put on.
5. The vestments arc laid on the table of the altar, in the middle, and
1 Λ bishop’s low Mass is dealt with here and there in the Ritus of the Missal
(e g., I, 4; V, 1; VIII, 2; XII, 8) and more fully in C.E. I, xxix.
= C.E. I. xxix, 3; CJ.C. 811,5 2.
»C.E. I. xxix, 11; cf. S.R.C. 40351.
- C.E. I, xxix, 3.
» CJ.C. 239, § 1,9°.
« CJ.C. 811, §2.
’ Cf. C.E. I, xxix, 4.

346

347

are covered with a veil of the same colour. The maniple is not, however,
laid with them, except at a requiem Mass, but is placed aside at the Gospel
comer or on the credence.''
6. On the credence are prepared the chalice, with the paten, host, etc.,*
the bell; the basin and ewer which are used at pontifical functions, and
one or more (large) finger towels; the hand candle (with a wax candle,
lighted); and a small salver, to hold the bishop’s pectoral cross and ring
when he removes cither.
7. Before the altar, in the middle of the sanctuary, is placed a faldstool10
(with two cushions) or a kneeling desk covered with a cloth,” and on it
two cushions, one for the bishop's arms, the other for his knees. The colour
of the cloth and cushions will be red for a cardinal, green for a bishop —
for both, violet if the vestments for the Mass are violet, or black. On the
faldstool or desk is placed the pontifical Canon,'- open at the prayers of
preparation for Mass.
8. If the Blessed Sacrament is not at the high altar, another kneeling
desk, similarly equipped, is placed before the altar where the Blessed Sacra­
ment is reserved; or, at least, a cushion is placed there on the lowest step.'1
The Assistants
9. When the bishop celebrates a low Mass with solemnity, he should
be attended by two chaplains attired in cassock and surplice,'* and not
wearing a stole,'5 and some servers. It is presumed that at least one of the
chaplains is a priest. This may not always be possible, but the chief assistant
to the bishop should be at least a tonsured cleric.'·
10. The Ceremonial of Bishops17 describes the duties, in general, of these
chaplains thus; to make the responses, transfer the Missal, cover and un­
cover the chalice whenever it is necessary, to hand the towel when the
bishop washes his hands, to minister at the pouring of the wine and water,
and to do other necessary things.
11. If the assistants arc, then, in major orders, one of them will:
(a) bring the chalice (and ciborium, if there be one) to the altar at the
Offertory; (!>) wipe it and pour in the wine and water requesting the
bishop to bless the water by saying Benedicite, Pater Reverendissime;'*
• If the Blessed Sacrament is exposed, the bishop vests in the sacristy or at a
table out of sight of the Blessed Sacrament.
*
» Unless there be no cleric (at least tonsured) to assist the bishop. Then the chalice
must be left ready on the altar near the vestments (cf. S.R.C. 4181T).
10 Sec Glossary, p. 609.
n Unless the bishop be an extern bishop (S.R.C. 367).
13 See Glossary, p. 607.
“Cf. SRC. 4268».
“ C.E. I, xxix, 2, 5.
“S.R.C. 2741. 3367.
S R C 418l3.
π 1«i «ii
18 For a cardinal Benedicite, Pater Eminentissime et Reverendissime»
ΛΛιΛ| 5 ·

f

348

SOME SPECIAL FORMS OF LOW MASS

(c) present the paten and host, and, later, the chalice to the bishop, with
the usual ceremonial kisses;10 (J) cover and uncover the chalice whenever
necessary, as the deacon and subdeacon do in solemn Mass; (e) replace
the Missal by the Canon after the Secrets; (/) remove the bishop’s skull
cap at the beginning of the Preface; (g) present the paten, with the usual
kisses, at the Embolism (Libera)·, (h) open and close the tabernacle, if
Holy Communion is to be given;10 (/) hold the paten under the chin of each
communicant; (J) replace the skull cap on the bishop’s head; (A) sene
the wine and water for the ablutions; (/) wipe the chalice, recover it, and
take it to the credence.
12. If the chief assistant of the bishop is not in major orders, but is a
cleric (tonsured) he may do all that is described in §§ 10 and 11” but:
(a) he may not wipe the chalice and pour in the wine and water at the
Offertory; (b) he may not hand the paten or the chalice to the celebrant;
(c) he may not touch the chalice during the Canon, nor uncover or cover
it; (d) he may not wipe the chalice after the ablutions, although he may
reveil it and carry it to the credence.32
13. If the assistants to the bishop be laymen, they must serve his Mass
almost as they would that of the priest, but one or two of them may assist
the bishop at the Missal, turning the leaves when necessary and holding
the hand candle.19
21*23
20
14. The duties of the other servers at a bishop’s low Mass are to wash
his hands; to bring the vestments from the altar to the chaplains for the
vesting of the bishop and to take them back at the unvesting; to hold torches
at the elevation.21 They salute a cardinal, or a bishop in his own diocese
(an archbishop in his province), by a genuflection; while they bow low to
a bishop outside his diocese.

The Ceremonies of the Mass
15. When the bishop arrives to say Mass with some solemnity, he may
be received at the door of the church by the assistants (chaplains) and
19 He does not support the chalice or say O/Jerimus with the bishop.
20 He may, should the bishop wish, take out the ciborium and afterwards replace it.
For this he must put on a stole, but only for the moment while he is doing this.
21 S.R.C. 4181*.
«S.R.C. 4181*.
23 S.R.C. 418P. The ceremonies of the assistants (whether clerics or laymen) are
not described here in detail, since they are not dealt with in the rubrics of the Missal
A detailed description of them will be found in Fortescue-O'Conncll, Ceremonies of the
Roman Rite Described (1961).
2« Whenever the bishop reads (before, during, or after Mass), the hand candle is
held beside him, cither by one of the chaplains or by a server. When not in use
it may be placed on the altar (or on the credence). The person who holds it docs not
kneel or genuflect while doing so; hence at the Elevation he puts it aside before kneel­
ing. When the bishop is at the Epistle corner the hand candle is, ordinarily held on
his right; when he is at the middle of the altar or at the Gospel corner, it is held on
his left.

THE LOW MASS OF A BISHOP

349

servers.” The first chaplain will hand him, with the usual ceremonial kisses,
the aspergillum with which the bishop first touches his forehead and then
sprinkles those around him.’*
16. If the Blessed Sacrament is not at the high altar, the bishop will
first make a brief visit at the altar where It is reserved.
17. On arrival at the high altar, he bows low to the cross, or genuflects,
if the Blessed Sacrament is present, and kneels at the faldstool or kneeling
desk, where he reads from the Canon the prayers of preparation for Mass.
During the prayers one of the chaplains, or a server, holds the hand candle
beside him.
18. When he has finished his preparation the bishop goes to the foot of
the altar, makes the proper reverence there, and removes the pectoral cross,
which is placed on the salver held by one of the assistants, and the mozzetta
or the mantclletta. The mozzetta is spread on the kneeling desk, jts hood
turned towards the altar; but the mantelletta is folded and placed aside
on the credence.
19. The bishop puts on his biretta, removes his ring (which is placed
momentarily on the salver), and washes his hands. A server, kneeling (or
standing, if the bishop be outside his diocese) pours the water; one of the
chaplains hands the towel. The bishop then removes his biretta (which is
put aside, with the mozzetta) and resumes his ring.
20. The bishop next puts on the vestments (saying the vesting prayers,
if he has not already said them) assisted by the chaplains." He does not
now put on the maniple (except in a Mass of the dead).38 Before the stole
he puts on the pectoral cross, so that it will be under the chasuble.3* He
does not cross the stole, but lets the ends hang down straight,53 fastening
them with the cincture. After putting on the chasuble, he says the prayer
that is said for the putting on of the maniple,31 if he has not already said
it at the end of the prayers of preparation.
21. The Canon is taken to the altar by one of the chaplains and placed
open at the prayer Oramus te, Domine, against the tabernacle or gradine.
The maniple is brought to the foot of the altar.
22. The bishop makes the proper reverence to the cross or Blessed Sacra­
ment and begins Mass. After33 he has said Indulgentiam . . . Dominus, he
kisses the cross on the maniple,33 presented to him by the chaplain, and puts
« When possible the rector of the church will receive him, even if he does not act
as an assistant at his Mass, and it is he who will present the aspergillum to the
bishop.
’•An extern bishop (i.e., not a “greater" prelate, see p. 343) takes holy water
himself, but does not sprinkle others.
” Should the Blessed Sacrament be exposed, he must vest before coming to the altar.
*» C.E. II. viii, 9.
”R. I, 4.
« C.E. II, viii, 32.
’’C.E. II. viii, 14; S R.C. 3873’, 4035’.
” R. I, 4.
«R. I. 4.

υ*

350

SOME SPECIAL FORMS OF LOW MASS

it on.34 He then continues the preparatory prayers.
23. After the Gloria in excelsis, he says Pax vobis; but Dominus vobiscum, if the Gloria is not said.34
24. At the Offertory the bishop (if at least one assistant is in major
orders) receives the paten from the chaplain, blesses the water, and receives
the chalice, prepared by the chaplain, as in solemn Mass.

The Preface
25. After the Sccret(s), the Canon is placed on the bookstand instead of
the Missal (put on the altar or credence), and the skull cap is removed by
one of the chaplains. It is placed on the salver and left on the credence.
26. In the prayer Te igitur, instead of et Antistite nostro, he says et me
indigno servo tuo.3a He does not name the bishop of the place, when cele­
brating outside his own diocese.
27. If sufficient servers arc available, two of them will kneel with lighted
torches at the sides of the altar for the Elevation.37 Otherwise two large
candles are lighted, one on each side at the foot of the altar steps. They are
kept lighted until after the consumption of the Precious Blood, or until
after the distribution of Holy Communion, if this takes place.38
28. The bell is rung three times at the Elevation of the Host, and three
times at the Elevation of the Chalice, and no more.3*
The Communion
29. If Holy Communion is given, and the Hosts arc not on the altar, one
of the chaplains, if he is a priest or deacon, opens and closes the taber­
nacle door for the bishop. He may, wearing a stole, take out and uncover,
and later cover and replace, the ciborium, if the bishop so wishes.
30. During the distribution of Holy Communion the bishop may present
his ring or hand to be kissed by each communicant40 or not “according
to his prudent judgment.’’41 One of the chaplains, if he is a priest or deacon,
holds the paten under the chin of each communicant.42
31. After the consumption of the Precious Blood (or after the distribu­
tion of Holy Communion, when it occurs) one of the chaplains replaces
the skull cap on the bishop’s head, and a chaplain ministers at the ablutions.
If a chaplain be in major orders, it is he who will wipe and revcil the
34 He puts on the maniple after Indulgentiam even in Passiontidc (S.R.C. 3575’).
” R. V. 1.
« R. VIII, 2.
37 C.E. I, xxix, 6.
” Ibid., § 7.
38 So C.E. I, xxix 6; but in view of S.R.C. 4377, it would seem that it may
be rung at the Sanctus (R. VII, 8) and, where the custom exists, before the Consecration
40 As C.E. II, xxix, 5 directs.
« S.R.C. 4395.
42 Instruction of the Congregation of the Sacraments, March 26, 1929 (III, 5 5).

THE LOW MASS OF A BISHOP

351

chalice and remove it to the credence; if he be a cleric only, he may not
wipe the chalice but he may reveil and remove it; if the assistants be lay­
men, the bishop must himself rearrange the chalice and leave it on the
altar to be removed after Mass.
32. After the ablutions the bishop washes his hands at the Epistle comer,
uncovered and saying nothing. A chaplain offers him the towel. Meanwhile
the Canon is replaced in the middle of the altar and the Missal is restored
to the Missal stand.

The Blessing
33. The bishop gives the blessing more episcopali** saying Sit nomen
Domini, etc. (signing his breast), and making the sign of the cross three
times,’4 but he docs not use either mitre or crozier.
34. If the Leonine prayers are to be said,4’ the bishop, having removed
the maniple, says them kneeling on a cushion44 at the foot of the altar.
35. The bishop unvests at the foot of the altar, unless the Blessed Sacra­
ment be exposed.47 (He takes off the maniple first, except in a requiem Mass),
and resumes his mozzetta and pectoral cross. He does not again wash his
hands.4"
36. He reads the prayers of thanksgiving at the kneeling desk, using the
Canon and with the hand candle held beside him.
37. In all else, apart from the rite described above, a bishop says a low
Mass like a simple priest, according to the rubrics of the Missal.4*

II. When a Prelate Is Present at a Bishop’s Mass
1. Should a cardinal or a sovereign prince be present at the low Mass
of a bishop, at the end of the first Gospel, a Missal, but not the one being
used in the Mass, is taken to him to kiss the beginning of the text of the
Gospel.40
2. If a cardinal, or another bishop, or a prince be present at a bishop’s
low Mass, after the Agnus Dei the first chaplain, kneeling at the right of
the celebrating bishop, presents the pax-bredc41 to him when he has finished
the prayer Domine lesu Christe, qui dixisti. The bishop kisses it saying Pax
tecum, to which the chaplain replies Et cum spiritu tuo. He then carries
the pax-brede to the prelate or prince (or, if more than one, to each, be­
ginning with the one of highest rank) and presents it to him to kiss, saying
47 C.E. II, xxxiii, 30.
45 C.E. I, xxix, 11; R. XII, 8.
43 S.R.C. 4056-.
44 As in C.E. I. xxv, 5.
48 C.E. I, xxix, 11.
44 See p. 121.
50 C.E. I, xxix. 9 and sec p. 344.
44 S.R.C. 4268».
»> See Glossary, p. 611. If no bredc is available the pax is omitted (cf. R., X, 3).

352

SOME SPECIAL FORMS OF LOW MASS

Pax tecum, to which the prelate replies Et cum spiritu tuo. Before pre­
senting the pax-brede the chaplain makes no reverence to the prelate; after
presenting it he makes the proper reverence (genuflection or low bow)."

III. A Bishop’s Low Mass According to the Simple Rite
1. When a bishop says a low Mass quite privately (e.g., in his own
oratory) two candles suffice on ordinary days, four on the more solemn
feasts;” the Canon and the hand candle may be dispensed with.
2. The bishop may vest in the sacristy and ordinarily he will wear his
house cassock (the black one, with red trimmings). The rubrics do not
suppose a bishop ever to wear a biretta when vested, but some authors
(c.g., Martinucci) think that he may use it in going from the sacristy to
the altar to say Mass privately and in returning thence.”
3. In a low Mass said privately a bishop celebrates in the same manner
as a simple priest, except that: (a) he wears his pectoral cross and ring,
and he may wear his skull cap, (6) he puts on the maniple after Indul­
gentiam (except in a requiem Mass), (c) he says Pax vobis after Gloria in
excelsis, if this be said, (rf) he washes his hands after the ablutions, and
(e) he gives the Blessing in the episcopal way.
55 C.E., I, xxix, 8 and see p. 344.
μ C.E. 1. xxix, 4.
54 The use of the biretta for Mass is no longer obligatory (R. I, 3).

PART

IV. THE SERVING OF
LOW MASS

Chapter XXI

THE SERVING OF MASS BY ONE SERVER*

I. General Remarks
1. Ordinarily2 there will be one server only at the low Mass of any
priest, whatever be his rank, who is not a bishop.3 The liturgy supposes him
to be a cleric, but a layman is now allowed to serve Mass.4
2. When at all possible, the server, even though not a cleric, should
wear a cassock and surplice,5 but when this is not possible, he may serve
Mass in his ordinary dress.6 It is desirable that a server should wear
slippers when taking part in ceremonies. A server is not allowed to wear
gloves7 or a girdle, or any other ornament.
’ For Mass with two servers sec Missa Cantata with two servers, p. 569.
1 The serving of low Mass is dealt with only incidentally throughout the Ritus of
the Missal. The details arc not fixed and arc determined by applying general prin­
ciples of ceremonial, by analogy between the duties of the deacon and subdeacon
at solemn Mass and those of the server at low Mass, by some decisions of S.R.C.,
and by local usage. The serving of Mass is dealt with only in outline here. Nowadays
account must be taken of the active participation of the congregation al a low dialogue
Mass.
2 While one server only is permitted for an ordinary low Mass, two (not more)
are tolerated on more solemn occasions for a low Mass that is not strictly private, e.g.,
a conventual Mass (not sung), the parochial Mass, the community Mass in an institution,
or for a low Mass which, on some special occasion, takes the place of a solemn or
sung Mass (SRC. 3O591).
Ritus supposes only one server for low Mass and SRC. 113ln, 2583«, 3059T,
3262»«, 4154 confirm this.
4Cf. S.R.C. 3108s, 4271’, 4328 and De Defectibus (Missal) X. I. There is an
indulgence of three years for serving Mass (S. Penitentiary, May 13, 1937).
» R. II, I; S.R.C. 3108s, 4194«.
«S.R.C. 4271».
T S.R.C., Dec. 16, 1953.
353

II

354

THE SERVING OF LOW MASS

3. The movements of a server on the altar should be grave, reverent,
and as noiseless as possible. He should walk erect, at a moderate pace,
and with eyes cast down. He should also kneel erect, except when he is to
bow. When moving about the altar he holds his hands joined, the palms
together, the right thumb over the left. When not engaged in any special
duty (e.g., when kneeling at the foot of the altar) he may hold them
folded the right over the left, but held at the height of his breast. When one
hand is occupied, the other, usually the left, is to be laid flat under the
breast (the fingers and thumb held close together), and never left hanging
at his side.
4. When turning at the altar, the server will, as far as possible, avoid
turning his back completely on the Blessed Sacrament or on the cross; thus,
for example, after placing the book at the Epistle comer of the altar, he turns
away by his right, descends the steps at the side, turns by his left, and goes
to his place.
5. In making genuflections, bows, and sign of the cross (large and small)
the server is to follow the rules laid down for the priest (p. 191 ff).
6. A most important part of the duties of a server is to answer cor­
rectly. He must be most particular about the responses, answering accu­
rately, distinctly, in a moderate tone of voice, and at a moderate pace. He
must never interrupt the priest by beginning a response too soon; nor must
he delay the priest by not replying at once.

Some General Rules
7. Throughout low Mass, except at the Gospels, the server, when not
engaged in any special duty, kneels.8 During the preparatory prayers, when
the priest is standing at the foot of the altar, the server kneels on the floor
at his left; otherwise he kneels on the lowest step on the side opposite that
on which the Missal is.®
8. On arriving at the altar, on passing the middle during Mass, and
before leaving at the end of Mass, the server genuflects (always in piano),
even when the Blessed Sacrament is not present.’0 In this ease the genuflec­
tion is made to the cross of the altar, and the priest will only bow.
9. Whenever, in the course of Mass, the priest while speaking aloud"
bows, genuflects, or makes the sign of the cross, the server, as far as possible,
does the same’2 (if, e.g., he is kneeling when the priest genuflects, as for
example, at Et incarnatus of the Creed, he bows).
'Ata dialogue Mass he leads (when free to do so) the congregation in standing
for certain parts of the Mass (cf. p. 602).
0 R. Ill, 6; VI. 2; XI, 1; XII, 1. When the last Gospel is that of St. John, the altar
card represents the Missal.
10 S.R.C. 4193*. (Cf. § 13, infra.)
“ Cf. S.R.C. 4057s. Except during the Confiteor, since he himself says it afterwards.
“Not, therefore, e.g., during the Canon.

THE SERVING OF MASS BY ONE SERVER

355

10. Whether the server — following the rubric of C.E. I, xviii 16 —
should, when handing anything to the celebrant or receiving anything from
him, kiss his hand is a moot point. Some authorities, among them Martinucci, de Amicis, Vavasscur-Hacgy-Stcrcky, Vismara, consider that R.
VII, 4 and S.R.C. 41932 say that in this case the priest’s hand is not to be
kissed. Other authorities are silent but do not prescribe these kisses. Others,
again, for example, De Herdt, Hébert, Callewaert, arc definitely against
the practice, because of the prohibition at the Offertory and because, as
Callewaert” adds, inferior ministers are not ordained, as the deacon and
subdeacon arc, for immediately ministering to the celebrant.
Ringing the Bell
11. The server is to ring the bell gently, even if no one be present at
Mass,14 at the Sanctus and at each Elevation.15 He may ring it, if customary,
once shortly before the Consecration,’ύ and, if there is anyone for Com­
munion, he rings once shortly before the time of Communion. At a low
Mass the bell is not rung at all” (u) during Exposition of the Blessed Sacra­
ment at an altar other than that of the Exposition; (fe) during a sung
Mass, or a public procession, or while the absolution at the bier is going
on; (c) when the clergy arc going to or returning from choir in proces­
sion, or the celebrant and ministers of solemn Mass are going to or return­
ing from the altar; (d) when the Divine Office is being said in choir and
the (side) altar at which low Mass is being celebrated is in sight of
the choir.
Lighting and Extinguishing Candles
12. The candle on the Epistle side is to be lighted first, then that on the
Gospel side. If there are several, the server begins with the candle nearest
the cross on the Epistle side, and proceeds outward; then he crosses to
the Gospel side, begins with the candle nearest the cross and continues
outward. In extinguishing candles the contrary order is followed, i.e., the
server begins with the candle farthest from the cross on the Gospel side,
and ends with the candle nearest the cross on the Epistle side.18
13. If the Blessed Sacrament is present in the tabernacle, the server
genuflects on arrival, when passing the middle, and before departing. If
the Blessed Sacrament is not present he bows to the cross.”
u Caeremoniale, p. 139. He would, however, have lhe server kiss the thing handed
or received (e g., the biretta). So also De Herdt and Hebert.
“Cf. SRC. 3638s.
“ R VII, 8; VIII, 6.
10 S R C. 4377.
π in order not to distract attention from the chief function. I.C. δ 16; S.R.C. 315710*
,
3448=. 3814'.
ih S R C 41989
’•Only in actu functionis does he genuflect to the cross; cf. S.R.C. 3792“. See supra
5 8 of this chapter.

356

THE SERVING OF LOW MASS

II. The Serving of Mass by One Server
The Beginning of Mass
1. The server, having said a brief prayer before the Blessed Sacrament,
puts on his slippers, cassock, and surplice, and is ready at least five minutes
before the time appointed for Mass, to assist the celebrant to vest.
2. In the absence of a sacristan he must see to the preparations for
Mass. He makes ready the cruets and takes them, with the finger bowl
and towel, to the credence. He removes the altar cover, puts on the altar
cards, and places the bookstand at the Epistle corner of the altar, parallel
to the edge of the table. He secs that the bell, Communion plate, and the
card with the prayers after Mass are on the credence. He lights the candles,
ordinarily two only.20
3. The server, standing at the celebrant’s left, should assist him to vest.
Unless the celebrant should prefer to take them himself directly from the
vesting bench, the server should hand him each vestment. He kisses the
cross on the amice, maniple, and stole, but to one side, so as not to kiss
them in the same place as the celebrant. At least (as Ritus, I, 3 directs),
he should hold the cincture behind the priest, the double end to the left,
the tasseled end to the right, and arrange the alb, seeing that it hangs evenly,
about an inch from the floor.
4. When the priest is ready, the server takes the Missal and holds it
with both hands at the bottom, the upper part resting against his breast,
the opening to the left. Standing behind the celebrant, a little to his left,
he makes with him a moderate bow to the crucifix or chief image of the
sacristy and precedes the priest to the altar.
5. At the sacristy door he may hand holy water to the celebrant,21 and,
if customary, he rings the bell at the entrance to the church to draw atten­
tion to the coming celebration of Mass.
6. Should the sacristy be behind the altar, so that the latter may be
approached from cither side, the server goes to the altar by the Gospel
corner, so that the celebrant is not obliged to pass him on reaching the
foot of the altar. He returns, after Mass, by the Epistle corner.22
7. If on the way to the altar it is necessary to pass an altar where the
Blessed Sacrament is present either in the tabernacle or exposed, or the high
altar, or an altar where a relic is exposed for veneration, etc., the server will
make, usually, the same reverence as the priest does.2’
8. On arriving at the foot of the altar, the server takes the celebrant’s
,0Seep. 157.
21 Cf. S.R.C. 2514«.
«S.R.C. 3029»1.
” See p 219. Many authors direct the server to genuflect (the celebrant bows his
head only) when passing the high altar at which the Blessed Sacrament is not
reserved. But when so passing he is not in actu functionis, and so a moderate bow
seems to be the correct reverence. (Cf. S.R.C. 3792”.)

THE SERVING OF MASS BY ONE SERVER

357

biretta (if he is wearing one), and when he genuflects or bows, the server
genuflects. He then puts the biretta on the credence or on the Ministers’
bench, and going up the steps on the side at the Epistle comer, places the
closed Missal24 on the left-hand half of the bookstand, with its opening
towards the middle of the altar. He then turns by his right, descends at the
side, turns by his left (cf. I, § 4 supra), and goes to his place at the left-hand
side of the foot of the altar, genuflecting as he passes the middle of the altar.
9. During the preparatory prayers, while the celebrant is at the foot
of the altar, the server is to kneel on his left and a little behind him.25 The
server makes the sign of the cross when the priest does so, answers the
psalm, bows his head at Gloria Patri, and signs himself at Adiutorium.

The Confiteor

10. While the priest recites the Confiteor, the server does not bow nor
does he strike his breast. For Misereatur tui he bows toward the cclebrant.2n
Then bowing moderately towards the altar he recites the Confiteor. At tibi,
Pater and te, Pater he bows somewhat27 towards the celebrant. At mea culpa
he lightly strikes his breast three times with the open palm of the right hand,
the left held flat meanwhile under his breast28 (unless he is holding a book
or card). He remains bowed while the celebrant says Misereatur vestri, etc.,
then kneels erect and signs himself at Indulgentiam, etc. For the remaining
prayers, up to and including Oremus, he bows.
11. When the priest goes up to the altar, the server rises and kneels on
the lowest step, still at the Gospel side. He signs himself at the beginning
of the Introit (cf. I, § 9 supra) and at the end of Gloria in excelsis when
the priest does so; and bows his head when the celebrant bows. At the
Kyrie, eleison, the server must be careful to answer the priest, not to say
it with him.2’ The server answers Amen at the conclusion of the first and
last prayers;30 and Deo gratias at the end of the Epistle.81
The Gospel
12. Immediately after the end of the Epistle, or towards the conclusion
of the Tract or Sequence, when it occurs, he rises, genuflects as he passes
the middle, goes around to the Epistle comer of the altar and waits there
in piano3* until the celebrant leaves the book. Then the server goes up,
2‘At no time during low Mass is the server to open the Missal or turn over the
pages to find the right place (SR.C. 2572», 344814).
2 R. Ill. 6.
27 R HI. 9.
»«Cf. C E. II, viii, 31.
«Cf. R. Ill, 7.
"[Celebrans dicit] Kyrie, eleison ... alternatim cum ministro” (R. IV, 2).
50 Should the celebrant say Oremus, Flectamus genua, the server no longer replies
Levate: this is said by the priest (R M , n. 440).
31 For Ember Days, sec p. 364.
«Should there be a great number of steps (e.g.. 5 or 7) he may wait on the top step
to avoid delay.

Jlfi1 '

II.

358

THE SERVING OF MASS BY ONE SERVER

THE SERVING OF LOW MASS

takes the bookstand in both hands, goes down obliquely by the front steps,
genuflects in piano at the middle (facing straight towards the cross), ascends
obliquely, and places the bookstand at the Gospel corner of the altar. The
Missal is not set parallel to the edge of the table, but at an angle, so that it
faces partly towards the middle of the altar.33 He then turns by his left from
the altar (cf. I, § 4 supra), goes to the foot of the steps, turns by his right
to the altar, and stands there facing the celebrant.
13. Having answered Et cum spiritu tuo, the server makes the small
sign of the cross on his forehead, lips, and breast,34 when the celebrant does,
and then answers Gloria tibi, Domine. He waits briefly to hear if the Holy
Name is pronounced in the opening words of the Gospel (as it generally
is), and if so he bows his head; otherwise he departs without bowing. He
goes to the foot of the steps on the Epistle side, genuflecting as he passes
the middle of the altar, and stands there with hands joined, facing towards
the book. At the end of the Gospel33 he answers Laus tibi, Christe and at
once kneels, unless the Creed is to be said.
14. If the Creed is said the server stands during its recitation, and bows
his head when the priest bows. He genuflects when the celebrant genuflects
at Et incarnatus est, etc., and at the end of the Creed he makes the sign of
the cross with the priest.30
The Offertory
15. Having answered Et cum spiritu tuo and bowed his head at Oremus
the server rises and goes directly37 to the credence.38 He removes the stoppers
from the cruets, and takes the cruets (on their tray, if there is one) and the
towel to the altar at the Epistle comer, where he stands on the top step.
He places the cruets to his right on the table of the altar, and spreads the
towel to the left of them, on the corner of the altar. Taking the wine cruet in
his right hand, he wipes the base of it, if necessary, on the towel, and as the
celebrant approaches kisses the cruet. He bows his head to the priest and
hands him the cruet, without kissing his hand.30 He then takes the water
cruet in his right hand, wipes it if necessary, and kisses it (or the spoon,
if it be used). He receives back the wine cruet in his left hand, and hands
the water cruet to the priest after the sign of the cross has been made over it.
The server then kisses the wine cruet and replaces it on the tray; receives
back the water cruet, takes it in his right hand, kisses it, and places it on
33 R. VI, I.

I

34 Sec p. 192.
35 Not after the reading of the Passion in Holy Week.
« Cf. S.R.C. 4057*.
3T The server genuflects at the middle only when he is obliged to pass it.
3»In some places it is customary for the server to fold the chalice veil. If he does,
he folds it lengthways twice (making four folds), not turning out the lining, and places
it at the back of the altar outside but close beside the corporal.
” R. VII, 4; SRC. 41931

359

the towel. He then takes the wine cruet (on the tray), bows his head to
the celebrant, turns by his right and (see I, § 4) departs, and replaces the
tray on the credence. Returning to the corner of the altar with the finger
bowl, he takes the towel between the third and little fingers of his right
hand (or he may place it across his left arm or he may leave it on the altar)
and the water cruet between the thumb and first two fingers.
16. When the celebrant arrives the server bows his head and pours some
water, slowly and with care, over the priest’s fingers, until he receives a
signal to stop. The celebrant then takes the towel, dries his fingers and
hands the towel to the server. He bows again and returns with the bowl,
water cruet, and towel to the credence. There he replaces the stoppers in
the cruets, or covers them with the finger towel, to prevent dust or flies
getting in, and, taking the bell, goes to his place at the foot of the altar on
the Epistle side.40
17. When the celebrant says Orate, fratres, the server does not begin the
reply (Suscipiat) at once, but waits until the priest has fully turned back
to the altar. Then, without bowing, the server says the response. Should
the priest say Orate, fratres before the server has returned to his place, the
latter replies Suscipiat, etc., without kneeling.
18. He makes the responses to the short invitations to prayer which
precede the Preface, bowing at Gratias agamus, etc. At the Sanctus, bowed
somewhat, he rings the bell'* gently three separate times (by custom). He
signs himself at Benedictus, etc. (see I, § 9).

The Canon
19. At the end of the Memento of the Living the server lights the Ele­
vation candle at the Epistle side of the sanctuary, where this is customary.*1
It remains lighted until after the Communion of the priest and people.
20. At Hanc igitur — when the celebrant spreads his hands over the host
and chalice — the server rings the warning bell once for the Consecration.43
21. Then he rises and, taking the bell, goes, without genuflecting, to
the top step or to the footpace where he kneels a little to the right of the
priest. When the celebrant bends down to say the words of consecration
the server bows moderately, When the priest genuflects the server rings
the bell, and then takes the end of the chasuble in his left hand and,
without kissing it, raises it44 when the celebrant raises the Sacred Host,
At the same time the server again rings the bell and, looking up at the
There arc various correct ways of serving the cruets (the rubrics do not go into
details) and one recognized way is given in the text.
« R. VII, 8
« R M . n. 530.
43 Cf. S R C. 4377.
<«R. VIII, 6. Unless the chasuble be of very ample proportions he should raise it
only very little.

f

360

THE SERVING OF MASS BY ONE SERVER

THE SERVING OF LOW MASS

Host, says silently “with faith, piety, and love” the words “My Lord and
my God.”45*47He drops the chasuble immediately and as the priest genu­
flects he again bows, and rings the bell for the third time.45 He remains
bowed down during the consecration of the wine, and then acts at the
Elevation of the Chalice as he did that of the Host.
22. After the Elevation, the server rises, and taking the bell with him,
turns to his left (see I, § 4) and goes down to the floor. He turns by his
right and goes to his place at the Epistle side, where he again kneels on
the lowest step.
23. In due time he answers Amen at the end of the Canon, Sed libera
nos a malo at the conclusion of the Pater noster, and Et cum spiritu tuo
when the celebrant says Pax Domini, etc.
24. He bows his head at Agnus Dei and strikes his breast when the
celebrant does, but he docs not do this at Nobis quoque peccatoribus,"
nor at Domine, non sum dignus (which, when said the first time, concerns
the celebrant alone); nor docs he any longer ring the bell at these words.
He bows also while the priest receives the Sacred Host.

The Communion
25. If there is anyone for Communion, the server, just after Agnus Dei
is finished, rings the bell (once) as a signal to the communicants to approach
the altar.48 Shortly afterwards, he goes to the Epistle corner, having taken
the Communion plate with him if there is anyone for Communion, and
then kneels on the lowest step at the Epistle side. He bows during the
celebrant’s Communion. But if there is no one to communicate he takes
the cruets from the credence and stands with them (or places them on the
comer of the altar) at the Epistle corner before the lowest step. This
indicates to the priest that there is no one for Communion.
26. If he himself is to communicate he now goes up to the top step,
carrying with him the Communion plate, and kneels on the edge of the
footpace. This he will do even if he be not a cleric and even if he be not
in cassock and surplice.4* By reason of his ministry the server ordinarily
receives Holy Communion before all others.50
27. When the celebrant, holding a Sacred Particle, says Ecce Agnus
Dei the server looks at the Sacred Host, and if he is himself going to receive,
strikes his breast at each Domine, non sum dignus.
28. Having received Holy Communion, he goes down on the Epistle
side, and takes the Communion plate to the first of the communicants.
45 Indulgence, seven years each time.
4e He may ring three separate times or continuously until the priest has placed the
Host on the corporal (R. VIII 6).
47 Cf. S.R.C. 3535s.
40 S R C. 4271s.
ι
4*M« R. X. 6.
50 S.R.C. 1074, 4328.

361

If he is to hold it during the distribution of Holy Communion,51 he walks
at the right of the celebrant, preceding him, along the Communion rail
and with his right hand holds the plate horizontally under the chin of each
communicant. At the end of the distribution he may hand the plate to
the priest or he may take it back to the altar and, having genuflected
if the priest is carrying the Blessed Sacrament, place it on the altar at
the celebrant’s right or hand it to him. When the plate has been purified
the server will remove it from the altar and replace it face down on the
credence.
29. If the server is not to hold the plate, he remains kneeling on the
lowest step at the Epistle side during the distribution of Holy Communion.

The Ablutions
30. When the celebrant has closed the tabernacle door after replacing
the ciborium, the server rises and goes to the credence for the cruets. He
takes the two cruets (on their tray, if there is one) and, carrying them
to the altar,5’ places them on the comer of the table to his right. He
takes the wine cruet in his right hand,55 keeping his left laid flat on his
breast.
31. When the celebrant holds out the chalice, the server draws near
to him, bows his head, pours in wine carefully until he receives a signal
to stop, bows again, turns by his right, and returns to his place on the
top step at the Epistle corner.
32. When the celebrant comes for the second ablution he will rest the
chalice on the table of the altar (unless the server is too small), and the
server, after bowing, pours a little wine over his fingers. He then replaces
the wine cruet on the tray (not on the altar, to avoid staining the cloth),
takes the water cruet in his right hand, and pours in water, steadily but
not too quickly, over the priest’s fingers until he receives a signal to stop.
He then bows again, replaces the water cruet on the tray, and takes the
cruets to the credence.
33. Next he crosses in piano to the Gospel comer of the altar, genu­
flecting as he passes the middle, goes up the side steps to the altar, and
takes the Missal stand. He turns by his right, goes down obliquely to the
middle, genuflects, goes up obliquely to the Epistle comer, and places the
Missal stand on the altar, parallel to the edge.54 He then turns by his
right, goes down on the Epistle side, extinguishes the Elevation candle,
5X See p. 317, n. 135.
e
If there is no one for Communion and the Precious Blood is still
he genuflects before going up the steps (S.R.C. 3975*), and he bows
celebrant drinks the Contents of the chalice.
55 He does not kiss the cruets at cither ablution, since he docs not
the celebrant.
54 R. XI, 1.

,
.
in the chalice
low while the
hand them to

362

THE SERVING OF LOW MASS

if it had been lighted, and goes to kneel on the lowest step at the Gospel
side of the altar,53 genuflecting as he passes the middle.

The Conclusion of Mass

34. The server makes the responses Et cum spiritu tuo and Amen at
the conclusion of the first and last of the Postcommunion prayers. To he,
missa est (or Benedicamus Domino if a liturgical procession follows the
Mass30) he answers Deo gratias.**
35. At the Blessing he bows his head, makes the sign of the cross, and
answers Amen. He then rises, answers Et cum spiritu tuo, makes the small
signs of the cross on his forehead, lips, and breast when the celebrant
does so and answers Gloria tibi, Domine. Then he crosses to the Epistle
side,38 stands there facing towards the celebrant, genuflects at Et Verbum,
and at the conclusion of the Gospel answers Deo gratias.
36. If, however, there is a proper last Gospel to be read,39 the celebrant
does not close the Missal after saying the Postcommunion prayers. Im­
mediately, then, after replying to Ite the server rises, genuflects in the
middle, goes up obliquely00 to the altar, takes the Missal stand, turns
by his left, goes down obliquely, genuflects, goes up obliquely to the
Gospel comer, and places the Missal stand at an angle there, as he had
done for the first Gospel. He then turns by his left (see I, § 4), goes down
to the second step below the footpace, turns, and kneels for the Blessing.’1
He stands and makes the responses and the small signs of the cross. Going
down to the floor he waits at the Gospel side until the Gospel is over. He
then retransfers the Missal to the Epistle corner of the altar.
37. During the Gospel or immediately after it, the server gets the prayer
card from the credence if it be needed.
38. During the recitation of the Leonine prayers, the server kneels be­
side the celebrant, preferably in piano. He answers the prayers audibly and
distinctly, says the Hail, Holy Queen with the priest (beginning “Mother
of mercy”), and clearly answers Amen at the end of each of the two
prayers that follow.
39. When the prayers are finished the server replaces the card on the
credence, takes the biretta, and goes to the altar for the Missal. Standing at55
*57
55 Ibid. It is preferable that the server should not move the chalice veil.
” Then the fast Gospel is omitted.
57 Alleluia, Alleluia, is added to Ite and the response on Easter Sunday and during
its octave (to Saturday inclusive).
»’R. XII, 1.
»’ This occurs now only at the Mass(cs) on Palm Sunday at which the palms arc
not blessed (R.M., n. 509).
«° This time only, to avoid delaying the priest.
01 Should the priest turn around to give the Blessing while the server is crossing
with the Missal, he kneels on the lowest step to receive the blessing, answers Amen.
and then proceeds on his way.

THE SERVING OF MASS BY ONE SERVER

363

the celebrant’s right, he genuflects at the foot of the altar when the priest
bows or genuflects, hands him his biretta and precedes him to the sacristy.'1
40. In the sacristy he stands behind the priest, a little to his left, and
bows with him to the crucifix or chief image of the sacristy.
41. He may aid the priest to unvest, receiving each vestment from
him and putting it on the vesting bench. He kisses the cross on the stole,
maniple, and amice, as he did when helping the priest to vest. (See II, § 3.)
42. In the absence of the sacristan, the server extinguishes the candles
(See I, § 12). He removes the bookstand and altar cards, replaces the altar
cover, and takes the cruets and finger bowl to the sacristy.
43. He then resumes his usual garments and, after a short prayer before
the Blessed Sacrament, departs.

Appendix A
THE SERVING OF A REQUIEM LOW MASS
The server at a requiem low Mass acts as at any other low Mass except
for the following points:
o) The psalm ludica is omitted and so, immediately after Introibo
and its response Ad Deum, etc., the celebrant makes the sign of the cross
and says Adiutorium, etc.
b) The server does not make the sign of the cross at the beginning
of the Introit.
c) He docs not kiss the cruets at the Offertory, and the water is not
blessed by the celebrant.
d) The server does not strike his breast at Agnus Dei.
Instead of Ite, missa est, the priest faces the altar and says Requiescant in pace, to which the server answers Amen.

Appendix B

THE SERVING OF LOW MASS CELEBRATED BEFORE
THE BLESSED SACRAMENT EXPOSED
The following points must be noted in serving a low Mass at an altar
where the Blessed Sacrament is exposed:03
a) The server will take the celebrant’s biretta (if he is wearing it),
without kissing it, when they come in sight of the Blessed Sacrament.
Λ) On arriving at the altar and before departing at the end of Mass
the server makes, with the celebrant, a double genuflection.04 During Mass
*’ Should this be behind the altar, he goes there by the Epistle side (S.R.C. 3029”).
«Cf. p. 338.
“Seep. 197.

364

THE SERVING OF LOW MASS

he makes a single genuflection, even when crossing the centre of the altar.*1
A double genuflection is made during Mass only if he leaves the sanctuary.
c) At the Offertory and at the ablutions, the server, before going up
with the cruets, makes a single genuflection at the foot of the altar. He
does the same when he comes down after having served the cruets, before
going to the credence.6* He does not kiss the cruets at the Offertory.
d) The celebrant will come down to one of the steps or in piano to
wash his fingers at the Lavabo; the server will stand facing him.
e) After Mass, the celebrant will receive his biretta from the server
when they are out of sight of the Blessed Sacrament.

Appendix C

EMBER (QUARTER TENSE) DAYS, Etc.
On (a) Ember (Quarter Tense) Wednesdays, (b) Ember Saturdays (at
a nonconventual low Mass),®7 (c) the Wednesday of the fourth week of
Lent and that of Holy Week, an extra prayer and lesson are said after the
Kyrie eleison and before Dominus vobiscum. He answers Deo gratias to this
first lesson,®’ but does not go to move the Missal until he has answered
Deo gratias to the second lesson (the one that comes after Dominus
vobiscum).
« S.R.C. 3426«.
«° S.R.C. 3975».
*’ R.M., n. 468. There are six lessons in a low conventual Mass on the Saturdays.
·· R.M., n. 467.

Chapter XXII

MASS WITHOUT A SERVER

1. As the Mass is essentially a public act, which affects the entire
Church, and as the prayers and ritual actions demand an assistant to the
celebrant, the celebration of Mass is forbidden unless there is a server —
qui gerit personam totius populi Catholici, says St. Thomas Aquinas’
— who will “serve and answer.”*1 2The
* server is to serve at the altar1 and,
as no woman is allowed to serve at the altar, the server must be of the
male sex.4 *Although
*
he is supposed to be a cleric, in practice, servers who
arc not clerics are permitted. He is also to reply1 and so must know the
Latin responses.
2. Apart from papal induit (which is very difficult to obtain nowadays
and has this clause attached to it, dummodo aliquis fidelis Sacro assistat),
it is forbidden to celebrate Mass without someone who can, at least,
either serve or make the replies. Only in case of real necessity4 may
a priest say Mass when there is no one who can and may serve or who can
at least reply,7 e.g.: («) to consecrate a Host to give Viaticum, (ά) to say
Mass on a Sunday or holyday of obligation so that others — or even he
1 Summa Theologica, III, Q. 83, art. 5 (ad 12).
2 C.J.C. 813, 5 1 (cf. De Defectibus, X, 1). "It is our desire and command — as it is
indeed the command of Holy Mother Church — that out of reverence for the dignity
of this august Sacrifice no priest should go to the altar without a server to assist and
answer the Mass, according to the prescription of Canon 813" (Mediator Dei, 97, 102);
Cf. also Instruction of the Sacred Congregation of the Sacraments to Ordinaries. Octo­
ber 1. 1949.
’ Ritus in many places indicates what this service is, e.g., to remove the book
(VI, 1; XI. 1), to serve the cruets (VII, 4; X, 5), to ring the bell (VII, 8; VUI, 6).
‘ C.J.C. 813, § 2.
‘Ritus, III, 6; VI, 1, 2; VII, 7, etc.
* This is the usual teaching of moral theologians but not all of them hold such a
strict view (cf. The Priest, July, 1961, p. 598).
7 A less grave cause is required should there be some male person who can serve
at the altar, but does not know the responses.

365

366

THE SERVING OF LOW MASS

himself — may fulfil the duty of assisting at Mass. The theologians allow
a priest to continue Mass should his server depart after Mass has begun
and there is no one to take his place even for the responses. This has been
confirmed by the Instruction of the Sacred Congregation of the Sacraments
of October 1, 1949 (§2, d). If only an untrained server be, on occasion,
available, he should be used, since he will be capable, at least, of carrying
out some of the chief ceremonies, e.g., handing the cruets, transferring the
Missal, ringing the bell.8
The Rite When There Is No Server
3. The celebrant must himself see to the lighting of the candles and
to the preparation of the cruets. These should be placed on a table or
stand quite close to the Epistle corner of the altar, or if this is not possible,
on the altar itself at the Epistle corner. The stoppers of the cruets may
be removed for greater convenience, and it would be convenient before­
hand to pour some water into the finger bowl, in which the celebrant can
dip his fingers at the Lavabo. The Communion plate shoutd be left near
the Communion rail, within reach of the first communicant; and the Missal
placed on the Missal stand at the Epistle corner.
4. The celebrant is to make all the responses himself9 but (a) he says
the Confiteor once only,10 omitting the words vobis, fratres, and vos, fratres
and saying at the end Misereatur nostri; (6) in the reply to Orate, fratres,
he says de manibus meis.
5. In moving the Missal,’1 he does not genuflect12 when passing the
middle, even if the Blessed Sacrament is present, but bows his head to
the cross.”
6. At the ablutions, the celebrant may pour the wine over the index
finger and thumb of the left hand only, then the water over the same
fingers; and then, having changed the water cruet to the left hand, over
the fingers of the right hand. Or, having poured the wine and water over
the index finger and thumb of the left hand, and put away the cruets, he
may purify the index finger and thumb of the right hand by dipping them
into the wine and water which is in the chalice.”"
» Instruction of the Congregation of the Sacraments § 3.
0 Cf. Ritus rc. Kyrie, IV, 2; and rc. Orate, fratres, VII, 7.
10 S.R.C. 3368’.
11 This R. VI, 1, 2 supposes him to do, before the first Gospel even when there is
a server.
» S.R.C. 3975’.
13 R. VI, 1.
13« Little provision has hitherto been made in the rubrics for the rite of the cele­
bration of Mass without a server. It is to be hoped that this will soon be remedied.
If no one is present (and there arc cases when this can happen) it does not seem
appropriate to turn around and address Dominus vobiscum to nobody and absurd
to give the blessing in this case.

MASS WITHOUT A SERVER

367

IV/icn a Woman May Say the Responses

7. The Code of Canon Law (canon 813, § 2) and the Instruction of
the Sacred Congregation of the Sacraments (§5) now allow a woman to
make the responses when, for a just cause, no man is available, on con­
dition that she answers from a distance and does not come near the altar.
Formerly Mass was thus permitted only in case of necessity;” now it is
allowed for a just cause, and so a priest may celebrate Mass simply out
of devotion, when only a woman is available to answer.”
In this case, as the Confiteor is no longer said before Communion within
Mass, the priest must arrange with the woman who answers to give a
signal (e.g., one ringing of the bell) if there is anyone for Communion
and the Communion plate must be left near the Communion tabic within
reach of the communicants.
'‘S.R.C. 2745«, 4015«.
11 It is an abuse for one server to serve two Masses at the same time. It is not
lawful to make it a regular practice (e.g., in convents) never to have a male server,
but only a woman to answer. The rubrics and the Code of Canon Law require a
male, ordinarily, to serve and answer; and it is difficult to see how there could be
a "just cause" for making a practice of having no server (De Defectibus, X, I ).

Appendix A

BINATION (DUPLICATION)

I. General Remarks
1. Except on Christmas Day and All Souls’ Day, when any priest may
celebrate Mass three times, or on Easter Sunday when two Masses may be
said if one of them is the Easter vigil Mass,1 a priest may not say more
than one Mass on any day, unless he has the faculty to binate either by
apostolic induit or from the local Ordinary.’· This faculty may be granted
by the Ordinary only when, in his prudent judgement, because of the want
of priests, a notable number of people (the theologians say twenty, at least)
would miss Mass on a Sunday or holyday of obligation?
2. Of the faculty of binating obtained from the Ordinary several points
should be noted: (a) it is local, not personal, that is, it is given to a
certain church or public or semipublic oratory, because of the need of
the faithful to have Mass, and so even a visiting priest may use it, if he
supplies Masses for the local clergy; (6) it ceases, if there is another
priest (c.g., a visitor) able and willing to celebrate at a fixed hour; (c) it
may not be presumed (in a church to which it is not, ordinarily, granted),
but must be sought from the Ordinary, except in case of urgent necessity
(c.g., one of the priests of a parish becomes ill unexpectedly on a Saturday
night or Sunday morning, and there is no time for recourse to the
Ordinary).
Stipend for a Second Mass
3. If a priest celebrates two Masses and has to apply the ministerial
fruits of one’ of them ex titulo iustitiae (e.g., because it is the Missa pro
1 Instr. SR.C. November 16, 1955, n. 20. A priest who celebrates the midnight Mass
on Easter eve may on Easter Sunday say Mass again (without any special faculty),
and may even binate or trinate if he has the special faculty for this (O.H.S., 1, Instr.,
5 20).
’* C.J.C. Canon 806, 5 1.
2 Ibid., 5 2.
» Which one makes no matter.

371

APPENDICES
populo, which he is bound to say because of his office; or because he has
accepted a stipend for the celebration), he may not — except on Christmas
Day — accept a stipend for the other Mass. He may, however, satisfy
by the Mass which he is not bound to celebrate in justice, an obligation
to say Mass arising, for example, from charity, from a promise, from a
vow, or from the order of a superior. And while he may not accept a
stipend for the application of the ministerial fruits of this Mass, he may,
on occasion, accept payment for some extrinsic reason such as being obliged
to sing the Mass, or to travel an unusual distance to say it, or to celebrate
at a later hour than usual.4

Fast Broken in Error
4. According to the Instruction of the Holy Office (§8), attached to
the Apostolic Constitution Christus Dominus (January 6, 1953), if a priest
who is to say a second or third Mass should, by inadvertence, take wine’
at the ablutions (water no longer breaks the fast) he may still celebrate
a Mass subsequently (R. XIV, a, c).
The Liturgical Rules for the Celebration of a Second Mass
5. The rules for the celebration of more than one Mass in the same
church used to be found in special rubrics given before the Communio of
the first Mass on Christmas Day and on All Souls’ Day, and after the
Offertory verse of the second Mass on those days. They are now given
as modified by the Constitution Christus Dominus — in the 1952 tedition
----of the Roman Ritual (V, v) and in the 1962 Missal, in a new section
(XIV) of the Ritus Celebrandi.

Π. Two Masses in Different Churches
Masses With an Interval Between
1. If a priest has more than one Mass to celebrate with an interval
between them, in the earlier Mass(es) he is to take the two ablutions as
usual (using wine and water). But if the second (or third) Mass follows
sooner than three hours, he takes the ablutions in water only, which does
not break the fast. Should he have, through inadvertence, taken wine in the
ablution(s), he may nonetheless say the following Mass(es) (and this
even before three hours elapse) if it is necessary.
« C.J.C. 824, 5 2. This exception applies also to the second and third Masses on
All Souls’ Day (Commission for the Authentic Interpretation of the Code, December
13, 1923).
s To prevent the celebrant drinking the first ablution by accident, it is a good thing
to prepare in the wine cruet only sufficient wine for the Offertory, and at this to
empty completely the wine cruet into the chalice.

BINATION

373

Masses on Christmas Day and November 2
2. If a priest celebrates two or three Masses, without a break, i.e.,
without leaving the altar, the rubrics of the Missal for those two days are
to be observed, and the ablutions, even in water, may not be taken at the
first and second Masses.0 Accordingly, a small bowl containing a little water
to wash the celebrant’s fingers and a finger towel are prepared beforehand
on the altar,’ and the server is warned that there will be no ablutions until
the third Mass. The bread for the extra Masses should be at hand.
3. At the consumption of the Precious Blood, the celebrant should
drain the chalice as completely as possible, and especially take care that
there arc no Drops of the Precious Blood near the lip to be touched by
the pall, when it is placed on the chalice, unpurified, on the corporal; he
covers it with the pall and then, with joined hands, he silently recites, at
the middle, the prayer Quod ore sumpsimus.
4. Next he washes the thumb and index finger of each hand in the
purifying bowl* and dries them with the purificator or the finger towel.*
While doing so he recites the prayer Corpus mum, etc.
Veiling the Chalice
5. He leaves the chalice on the corporal and, without wiping it, ar­
ranges it as usual, i.e., with the purificator across the top (but not pushed
into the cup, because of the presence of drops of the Precious Blood), the
paten with a host for the subsequent Mass (taken from a box left on the
altar or presented by the server), the pall, and the chalice veil. He places
the veiled chalice towards the back of the altar, on the corporal.
6. While an unpurified chalice receives certain marks of respect,10 the
celebrant is not to genuflect to it, during the rest of the Mass, even though
it may obviously contain drops of the Precious Blood.11
7. After the first and second Masses the Leonine prayers are omitted.
The Offertory of the Second and Third Masses
8. At the Oflcrtory of the second and third Masses, the celebrant un­
veils the chalice and places it a little towards the Epistle side on the
corporal, and taking the paten offers the bread as usual. Then, leaving the
unpurified chalice on the corporal and without wiping it with the purificator,
the priest raises it slightly and carefully pours in the wine and water with
« Christus Dominus, § 7.
’ If there is a permanent purifying bowl on the altar, this will, of course do.
“Cf. S.R.C. 3764«.
’ He docs not dry bis lips, because he has not drunk the purification following
the consumption of the Precious Blood.
10 E.g., it must be placed always on a corporal and may be touched only by a
cleric in major orders vested in surplice.
>> Cf. S.R.C. 1772’.

374

APPENDICES

the usual prayer. He does not wipe the inside of the chalice, but at once
offers it, saying Offerimus, etc.
9. If there is an interval between the Masses on Christmas Day or
November 2, the celebrant takes both ablutions in water at the first (second)
Mass; in wine and water if the interval between the Masses is at least
three hours.

Bination on Palm Sunday
10. If a priest has to celebrate two or three Masses on the Second
Sunday of the Passion he is not obliged to repeat the Passion, but may
read, in the usual way (i.e., preceded by Dominus vobiscum, Sequentia....
Gloria tibi, Domine, and at the end Laus tibi, Christe) the short Gospel
provided in O.H.S., Palm Sunday, § 11.

Appendix B

THE FIRST MASS OF A NEWLY
ORDAINED PRIEST

I. Low Mass
1. The altar will be prepared as for a great feast. Six candles may be
used. The chalice may be left beforehand on the credence*
1 and the
assistant priest will bring it to the altar at the Offertory. In this case,
the Missal, too, will be placed beforehand, open, on the Missal stand at
the Epistle corner of the altar. A book containing the Veni Creator and
Te Deum, with the versiclcs and prayer that follow each, is prepared on
the credence.
2. It is permitted, and very advisable, that, at his first Mass, the cele­
brant should have an assistant priest.2 He will wear a cassock and sur­
plice (he may wear the rochet if he has the right to do so, but covered
by a surplice). His business is to stand by the celebrant (at the 1
on whichever side of the altar it may be, but not between the celebrant
and the middle of the altar) to watch over his actions. He should interfere
as little as possible with the celebrant, intervening only when necessary
and as unobtrusively as possible. He precedes the celebrant to the altar
(or walks at his left, a little in front); presents the book for the Veni
Creator before, and the Te Deum after Mass, if these take place. He
kneels behind the celebrant, on his right, for the preparatory' prayers;
kneels on the footpace, close to the celebrant, at the Elevation; holds
1 So sonic authors. Cf. the directions of M.R. for the functions with which it deals.
» See p. 529.
1 While the use of a stole (of the colour of the vestments), cither all through Mass
or from the Consecration to the Communion, is allowed, if it is the custom (S.R.C.
3515T), it is more conformable to liturgical law not to use one.

375

376

FIRST MASS OF A NEWLY ORDAINED PRIEST

APPENDICES

the Communion plate if the celebrant distributes Holy Communion; and
kneels for the Blessing.
3. Two servers may serve this Mass.
4. The hymn to the Holy Spirit, Veni Creator, may be recited or sung
before this Mass (before the Asperges, if this takes place, on a Sunday).
The celebrant, kneeling, intones it; all remain kneeling for the first strophe
and then stand. At the end of the hymn all kneel. The celebrant sings,
or recites, the versiclc Emitte; and then stands while he sings the prayer,
Deus, qui corda fidelium. This is sung to the second ferial or scmifestal
tone4 and with the short conclusion.
5. After Mass the Leonine prayers may be omitted5 and the Te Deum
may be sung (or recited). The celebrant, standing, intones it. All kneel
while the one verse, Te, ergo, quaesumus is sung. The celebrant kneels
while he chants the versiclcs® Benedicamus Patrem, etc., Benedictus es,
etc., Domine, exaudi, etc.; and stands while he chants Dominus vobiscum
and the prayer, Deus cuius misericordiae (to the scmifestal tone and with
the short conclusion).

II. Solemn Mass
1. If the first Mass is a solemn Mass, the use of a cope7 by the assistant
priest is tolerated.5 His ceremonies arc described on p. 529.
2. In a sung Mass, without deacon and subdeacon, the assistant priest
may not wear a cope; when the celebrant sits, the assistant priest may sit
at the sedilia on his left.

Indulgences
3. The celebrant and his relatives to the third degree, who are present
at his first Mass, can gain a plenary indulgence (on the usual conditions
of Confession, Holy Commmunion, and prayers for the Pope's intentions);
all others who arc present can gain an indulgence of seven years.®
The Newly Ordained Priest’s Blessing
4. After his Mass, on his return to the sacristy, the celebrant may
bless the assistant priest and the servers, using the form Benedictio Dei
omnipotentis, etc. Others should be blessed with the same form after the
celebrant has taken off the Mass vestments.10 The custom of kissing a
newly ordained priest’s hands, which have been recently anointed, after
« See p. 443 (cf. 396).
’S.R.C. 2956’.
’Seep. 121.
’S.R.C. 3564’.
’The custom of having two laymen (at a solemn Mass), who stand in the sanctuary
at a first Mass, and pour perfumed water over the celebrant’s hands (at the Lavabo
only, however) is tolerated (S.R.C. 42571).
B Leo XIII, January 16, 1886; S. Penitentiary, March 18, 1932.
«°Cf. S.R.C. 4257».

377

having received his blessing (not, however, before receiving Holy Com­
munion from him), is a laudable one.11

The Ordination Masses
5. The Masses of the Holy Ghost, of the Blessed Virgin Mary, and
for the dead, the celebration of which the ordaining bishop imposes on
a newly ordained priest are votive Masses of IV class, and may be said only
when such Masses are permitted.12 The Mass for the dead will be the
Missa Quotidiana. The celebrant applies the fruits of these Masses as he
wishes (it is the quality of the Masses, not their application, that is pre­
scribed in the Pontifical), and may accept an offering for their application.
11 There is an indulgence of 100 days for doing so (S. Penitentiary, December 29,
1934). Cf. the usage of the Franciscan Order (Caeremoniale Romano-Seraphicum,
p 284).
” See p. 75.

MASS CELEBRATED BY A DISABLED PRIEST

3Ί9

3. If in the faculty the words dummodo Orator non sit omnino caecus
occur, and meantime the petitioner becomes entirely blind, he must re­
frain from celebrating Mass, until he has petitioned for a new induit
from the Sacred Congregation of the Sacraments; and, having obtained it,
he is bound sub gravi to have the assistance of another priest,5 even though
this obligation is not expressly mentioned in the induit.*

Appendix C

Rules Concerning

MASS CELEBRATED BY A DISABLED PRIEST

I. The Mass of a Sick Priest or One With Defective Sight
The following Instruction for a priest with very defective sight was
issued by S.R.C. on January 12, 1921,1 and a corrected version on December
15, 1957 and April 15, 1961.

Introductory Remarks
1. A priest who cannot without great fatigue or damage to health
celebrate Mass according to the current calendar because of (a) illness or
old age, (6) sight so defective (temporarily or habitually) that he can
read only very large print, can obtain from the Holy Sec,2 if his bishop
has not the faculty from Rome,3 a dispensation to celebrate, in accordance
with the rules which arc explained in detail further on, cither a votive Mass
or that Mass of the dead which is called the “daily” Mass.
2. The conditions which arc attached to this privilege are not conditions
of mere ritual correctness, but arc binding in conscience.4
‘S.R.C. 4363. The Instruction is also printed in the Roman Ritual, V, vi. The
amended version of S.R.C. 4363, of 1957, extended the privileges of a priest with
defective sight to a sacerdos infirmus, i.e., one who may enjoy good sight but be in
such poor health that to celebrate Mass in accordance with the Office of the day
would prove a grave burden. Λ translation of the Instruction will be found in the
Canon Law Digest, V. under Canon 818.
’I.e., from the Congregation of Sacred Rites.
Nuncios and apostolic delegates can usually grant the faculty. Ordinarily certain
conditions are added to the faculty: (o) provided the priest be not totally blind; (b)
that he docs not recite from memory but uses a book; (c) that he celebrate in a private
oratory, or, if in a public church, at an hour when the church is less frequented, and
with the aid of another priest, insofar as this may be necessary. If the priest be a parish
priest, the faculty is given with the onus remaining on him of explaining the Gospel
on the days of obligation.
‘S.R.C. 4363, I, 2.
378

the

Votive Mass of Our Lady

What Votive Mass May Be Said
A priest who is dispensed may celebrate:
a) the Mass Salve, sancta Parens from the Common of B.V.M. at any
season of the year,
or (h) the Votive Mass of B.V.M. assigned for the season,
or (c) any other Mass that may be permitted as a votive Mass in ac­
cordance with R.M., nn. 306-316.
B'/irn the Votive Mass Is to Be Said

4. The votive Mass may be said at any time of the year/ it must
however, be said on every day on which Masses of the dead are not allowed
according to the calendar of the church in which the priest of failing sight
celebrates. This rule does not, however, affect the other privileges regarding
Masses of the dead, which are set forth below.
5. On the last three days of Holy Week (Triduum Sacrum), the priest
must abstain altogether from the celebration of Mass.
6. On Christmas day he may say three Masses.
The Rite of the Mass
If the infirm priest celebrates in private, he may always use white vest­
ments; but if he celebrates in a church or oratory (public or semipublic) he
should use vestments of the color of the votive Mass he says or of the
Office of the day.
The hymn Gloria in excelsis Deo may always be said except the
vestments be violet. Normally there will be only one prayer. It is lawful,
however, to add such other prayers as are prescribed or allowed by the
rubrics. The Creed is to be said whenever it should be said in the Mass of
5 Or of a deacon.
•The priest who assists, when necessary, wears a surplice and a white stole (or a
violet one, if the vestments be black from the Consecration to the Communion in­
clusive. He may do all that the deacon does in solemn Mass (putting in the wine
and water, etc.) and he may lay his hand on the foot of the chalice when the celebrant
makes the signs of the cross over it. He may aid the celebrant to begin the different
prayers, and especially sec that no Fragmenu of the Sacred Host remain on the paten
or corporal.
’ Even on the most solemn feasts.

380

MASS CELEBRATED BY A DISABLED PRIEST

APPENDICES

the occurring day, and whenever the Mass is celebrated as a Votive Mass
of I class. In any votive Mass the common Preface is said, except in a Mass
of B.V.M., when her Preface is used (always with the clause Et te in
Veneratione). If the Mass be sung, the correct tones should be used in
accordance with R.M., nn. 515, 516.

Rules Concerning the Mass of the Dead
1. A Mass of the dead may be celebrated whenever the rubrics so
permit. The formulary of the “Daily Mass” may always be used, even if
the Mass be of I, II, or III class.
2. In the “Daily Mass” only one prayer, Fidelium, is said. A more suit­
able one may, however, be chosen. If the Mass be a low Mass of IV class,
another prayer may be added (p. 114).
3. On All Souls’ Day the infirm priest may celebrate three Masses, and
use for each one the “Daily Mass” formulary.
4. An infirm priest is never bound to say Dies irae; should he sing a
Mass of I class, he need not say the Sequence but the choir should sing it.

II. The Mass of a Priest Who Lacks the Right Arm
The following Instruction was issued by the S.R.C. on January 28, 1920,
for the celebration of Mass by a priest who has lost his right arm, and
has obtained a dispensation from the Holy See to say Mass:

Before Mass
1. The chalice is prepared beforehand and placed on the altar on the
corporal; the Missal is also placed on the altar and opened at the proper
place. On the Epistle side of the altar is a vessel containing water and a
finger towel for the purification of the assisting priest’s fingers.
2. If it is necessary to vest at the altar, it is done at the Gospel comer,
the celebrant standing on the footpace. From there he goes down to begin
Mass in the usual way.
3. It will be convenient to mark with some suitable instrument (usually
done with the edge of the paten) beforehand, the line of the fractio on
the host so that at the proper time it can be more easily divided.
4. The amice is kissed as usual, and it is placed on the head, etc., with
the help of the assistants.
5. The right sleeve of the alb (unless the priest has an artificial arm)
is fastened at the cincture.
6. The maniple is put on the left arm closer to the elbow than ordi­
narily, so that it may not be even in the least in the way during the
sacred action.

At

the

381

Mass

General Rules
1. Another priest is always to assist the celebrant (when he is available),
in addition to the usual server.
2. The assisting priest will stand on the left of the celebrant:
At the Confession (unless there is a server),
At the Gospel, etc.,
At the Secrets, etc.,
To wipe and rearrange the chalice, and at the last Gospel.
He will stand on the celebrant’s right:
At the Introit, etc.,
At the Offertory, etc
At Qui pridie, etc.,
At the Communion, etc.,
And at the prayers after Mass,
3. The celebrant is to make the cross with his left hand on himself,
as well as over or towards things or persons, in the usual Latin manner,
i.e., tracing the transverse line from left to right.
4. The celebrant is to keep his hand laid flat under his breast (the
index finger and thumb joined after the Consecration) whenever he ought,
were he not disabled, to hold his hands joined before his breast or on
the edge of the altar. However, if with an artificial right hand he can
observe the rubric becomingly, he does so.
5. Whenever the rubric orders the hands to be extended after they
have been joined, the celebrant will make the gesture with the left hand
a pectore ad pectus, i.e., moving it from the centre of the breast to the left
until it is in a line with the left shoulder. He will also raise the hand when
this is prescribed, e.g., at Te igitur. At the prayers, Preface, etc., he will
hold his hand as the rubric indicates.
6. The assisting priest will, ordinarily, tum the leaves of the Missal;
if, however, there is a server in surplice, he may stand at the Missal after
the Elevation and turn the pages, at least as a precautionary measure,
namely, if the celebrant cannot easily do it.
7. The assisting priest is to wear a stole10 from the beginning of the
Canon to the Communion inclusive.
8. Whenever the celebrant uncovers and covers the chalice the assist­
ing priest, for greater safety, will place the fingers of his right hand on the
foot of the chalice. And he will do the same at the signs of the cross at the
words Per ipsum, etc.
io Of the colour of the vestments (but violet, if the vestments arc black).

382

APPENDICES

Special Rales
1. While the celebrant kisses the text of the holy Gospel, he will lay
his left hand on the Missal, which the assisting priest will hold up.
2. At the Offertory the assisting priest will unveil the chalice, and do
all that is done by a chaplain in the Mass of a bishop11 and by the
ministers in solemn Mass. He will not, however, kiss the· celebrant’s hand12
when handing him the paten and chalice. Afterwards he places the paten
under the corporal.
3. At the words Qui pridie quam pateretur the celebrant (the assisting
priest helping with his right hand — which is the way he always helps
in what follows) takes the host saying accepit panem in sanctas ac venera­
biles manus suas, and at once (as the rubric directs at the consecration
of the chalice) lays it down again, or leaves it in the hand of the assisting
priest so that he (the celebrant) may make the sign of the cross over it
saying benedixit. Then taking it up once more he continues the Mass.
4. The pall is always taken from and replaced on the chalice by the
assisting priest; the celebrant meantime places the fingers of his left hand
on the foot of the chalice.
5. Before the words Per ipsum, etc., the assisting priest helps the cele­
brant to take up the Host, and afterwards purifies and dries his own
fingers in the purifying bowl which was left beforehand on the Epistle side
of the altar.
6. At the words omnis honor et gloria, the assistant raises the chalice,
the celebrant still holding the Host over it.
7. After the Pater noster, the assisting priest deals with the paten as
the chaplain does at a bishop’s Mass or the deacon in solemn Mass, ex­
cepting that he docs not kiss the celebrant’s hand.13
8. The celebrant, with the aid of the assistant, slips the paten under
the Host.
9. Similarly, the breaking of the Host over the paten is done with the
aid of the assisting priest: the breaking off of the small Particle to be put
into the chalice may be done by the celebrant, the assistant holding and
bending the upper part of the half of the Host.
10. At the words Panem caelestem accipiam the celebrant does not take
up the Host in his hand, which he will have to use presently to strike
his breast.
11. At the words Domine, non sum dignus, etc., the Host will remain
on the paten. At Its reception, the assistant will help the celebrant,
placing one part of It over the other, and then with his right hand he
» Cf. p. 347.
11 I.e., should he have an artificial right hand.
” I.e., should he have an artificial right hand.

MASS CELEBRATED BY A DISABLED PRIEST

holds the paten under the celebrant’s chin. Afterwards the assistant purifies
and dries his fingers.
12. Having collected the Fragments, the celebrant will gather them with
his fingers to the edge of the paten (lying) on the corporal, and then,
while the assistant raises the paten with his right hand over the chalice,
and holds its foot with his left, he will put them into the chalice.
13. The assisting priest, at the Communion and at the drinking of the
purification, will hold the paten with his right hand under the celebrant’s
chin.
14. To receive the ablution for his fingers the celebrant places the chalice
on the altar at the Epistle comer.
15. Finally the assistant will wipe the chalice and arrange it, as usual,
in the middle of the altar.

III. The Mass of a Priest Who Lacks the Left Arm
On the same date (January 28, 1920) the S.R.C. issued a similar In­
struction for a priest who has lost his left arm and who has received a
papal dispensation to say Mass.

Before Mass
The six general rules are the same as those given on page 381 except
for the following particulars: (a) the purifying vessel for the assisting
priest is put at the Gospel side of the altar; (6) the left sleeve of the alb
is fastened at the cincture (unless the celebrant has an artificial arm);
(c) the maniple is worn on the right arm close to the elbow.

At

the

Mass

General Rules
1. Besides the usual server another priest, when one is available, should
always assist the celebrant.
2. This assisting priest will stand at the left of the celebrant;
At the Confession (unless there is a server),
At the Gospel, etc.,
At the Secrets, etc.,
At Da propitius pacem, etc.,
And at the last Gospel;
and he will stand at the celebrant's right:
At the Introit, etc.,
At the Offertory, etc.,

384

APPENDICES

At Libera, nos, etc.,
At the Communion, etc.,
And at the prayers after Mass.
3. The celebrant is to keep his hand laid flat under his breast (the
index finger and thumb joined after the Consecration) whenever he should,
were he not disabled, hold his hands joined before his breast or on the
edge of the altar. If, however, with an artificial left hand he can becomingly
observe the rubric, he should do so.
4. Whenever the rubric orders the hands to be extended after they
have been joined the celebrant will make the gesture with the right hand
a pectore ad pectus, i.e., moving it from the centre of the breast to the right
until it is in a line with the right shoulder, and will also raise the hand,
when this is prescribed, e.g., at Te igitur. At the prayers, Preface, etc., he
will hold his hand as the rubric indicates.
5. At the Gospel comer, the pages of the Missal will be turned by the
assisting priest; or at least he will help in this.
6. The assisting priest wears a stole14 from the beginning of the Canon
to the Communion inclusively.
7. Whenever the celebrant uncovers or covers the chalice the assisting
priest, for greater safety, will lay the fingers of his left hand on the foot
of the chalice; and he will do the same at the signs of the cross at the
words Per ipsum, etc.
Special Rules
1. While the celebrant kisses the text of the holy Gospel, he will place
his hand on the Missal, which the assisting priest will raise.
2. At the Offertory the assistant will unveil the chalice, and do all that
is done by a chaplain at a bishop’s Mass,15 and by the ministers at solemn
Mass.
3. At the words Qui pridie the celebrant (aided by the left hand of
the assisting priest) will take up the host saying accepit panem in sanctas
et venerabiles manus suas, and at once (as the rubric directs at the con­
secration of the chalice) he will lay it down again (or leave it in the
hand of the assistant), that he may make over it the sign of the cross,
saying benedixit. Then he takes it up once more and continues the Mass.
4. Before the words Per ipsum, etc., the assistant will help the cele­
brant to take up the Host; and afterwards purify and dry his own fingers.
5. At the words omnis honor et gloria the assisting priest raises the
chalice, while the celebrant, in accordance with the rubric, still holds
the Host.
14 Of the colour of the Mass (violet, when the vestments arc black).
>» Cf. p. 347.

MASS CELEBRATED BY A DISABLED PRIEST

385

6. After Pater noster the assistant will deal with the paten as the chap­
lain does at a bishop’s Mass,1" and the deacon at solemn Mass, and return
again to the celebrant’s left.
7. The assistant will aid the celebrant while he slips the paten under
the Sacred Host.
8. Similarly, the fraction of the Sacred Host over the chalice will be
done with the help of the assisting priest.
9. At the words Panem caelestem accipiam the celebrant does not take
the Host in his hand, which he will have to use immediately afterwards to
strike his breast.
10. At the words Domine, non sum dignus the Host is to remain on
the paten. At the receiving of the Sacred Host the assistant aids the cele­
brant, laying one part of It over the other, and then holds the paten under
the celebrant’s chin. Afterwards he will wash and dry his fingers.
11. Having collected the Fragments, the celebrant will gather them with
his finger to the edge of the paten (lying) on the corporal and then, while
the assistant raises the paten with his left hand over the chalice and with
his right holds its foot, will put them into the chalice.
12. The assistant, at the Communion and at the drinking of the purifi­
cation will hold the paten, with his left hand, under the celebrant’s chin.
13. To receive the ablution for his fingers the celebrant will place the
chalice on the altar at the Epistle comer.
14. Finally, the assistant will wipe the chalice and arrange it, as usual,
in the centre of the altar.

IV. The Mass of a Lame Priest
A priest who is so lame as to become irregularis ex dejectu can usually
obtain permission to say Mass, and to say it sitting, if necessary. A secular
priest obtains this dispensation from the Sacred Congregation of the Sacra­
ments, and a Religious from the Sacred Congregation of Religious. The con­
ditions usually attached to this dispensation are: (a) that he celebrate
in a private chapel and (ό) that, so far as possible, he should stand during
the Canon of the Mass, or at least from the Consecration to the consumption
of the Sacred Species.
Naturally the priest would be seated before the middle of the altar,
and he would replace each genuflection by a bow made as deeply as
possible.
«•Cf. p. 350.

BOOK

III:: THE

RITE

OF

SOLEMN MASS AND SUNG MASS

PART I. THE BLESSING AND
SPRINKLING OF HOLY WATER

Chapter I

THE BLESSING OF HOLY WATER1

1. The Rubric I, vi, 2 in The Ceremonial of Bishops directs that the
supply of blessed water be renewed at least each week, that it may be
always fresh and clean, and in sufficient quantity for the needs of the
faithful. The rubric of the Missal directs that the blessing be done, ordi­
narily, on Sunday2 before the principal Mass. The Roman Ritual also
supposes the water to be blessed on Sunday, and adds “and whenever it
is needed.”
2. On Easter Sunday, however, the water is not blessed. For the
Asperges and other uses, some of the water, blessed in the baptismal font
on Easter Eve and drawn off from this before the holy oils were added,
is used. If there is no baptismal font, holy water must not be blessed during
the Holy Saturday ceremonies, but it may be blessed privately in the
sacristy, using the ordinary blessing of the Missal or Ritual.’
3. The blessing may be done by the celebrant of the principal Mass.
It will then be done immediately before the Mass and the priest will
wear all the Mass vestments except the maniple and chasuble. Or it may
be done by another priest vested in surplice and violet stole* at any time
that is convenient before the principal Mass.
‘This is dealt with in the Missal (after the requiem Masses and prayers for the
dead); in R R. IX, ii, and in C.E. I, xv, 14; II, xxxi, 3. The prayers of blessing have
been changed slightly in the Missal of 1962.
’Cf. S.R.S. 1322’.
’ S.R.C. 3271.
4 RR. IX, ii, 1.
389

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BLESSING AND SPRINKLING OF HOLY WATER

4. In preparation for the blessing a vessel (or vessels) of water is pre­
pared on a small table in the sacristy,* some salt on a plate,* a towel to
wipe the priest’s fingers after handling the salt, and the Missal or Ritual.
5. When the celebrant of the solemn Mass blesses the water, he wears
the amice, alb, cincture, and the stole5
*7*9 of the colour of the Mass, worn
crossed* as at Mass. He docs not, ordinarily, put on the cope until he has
blessed the water. The deacon and subdeacon, vested for Mass but without
the maniple, assist at the blessing, answering the prayers.
6. It is not necessary that fresh salt be exorcized and blessed each time
water is blessed. If salt is used which has previously been exorcized and
blessed,0 the celebrant having recited Adiutorium (while making the sign
of the cross), at once begins the exorcism of the water.
7. When making the prescribed sign of the cross while putting the
salt into the water, authors generally direct the celebrant to hold the
salt between the thumb and index finger of his right hand. He may,
however, let it slide from the plate into the water while making the
cross with the plate.1011When there are several vessels of water, the forms
of exorcism and the prayers of blessing arc said only once over all, but
the salt must be put once into each vessel and the words prescribed for this
action must be repeated.
8. After the blessing the aspersory-bearer puts some of the newly blessed
water into the aspersory in preparation for the Asperges; and the celebrant
puts on the cope.11
5 R.R., for the blessing unconnected with Mass, says "in the church or sacristy."
a The amount to depend on the quantity of water to be blessed.
’Cf. S.R.C. 2951’.
"S.R.C. 1637s.
9 S.R.C. 2218s.
1,1 In the amended rite of 1962 the salt is put in once only, making only one sign
of the cross.
11 In smaller churches, if a cope of the colour of the day is not available, the cele­
brant will perform the ceremony in alb and stole (R.M., n. 137; S.R.C. 3697s). In
such a case the deacon and subdeacon will not put on the dalmatic and tunide until
the celebrant dons the chasuble for Mass.

i

Chapter Π

THE ASPERGES

1. The Asperges ceremony may take place only once in the same
church on the same day, and only on Sunday,1 before the principal Mass.
2. It is obligatory in cathedral and collegiate churches,1 ordinarily
before the conventual Mass;’ but it is not of precept in other churches
and oratories unless it is enjoined by diocesan or synodal law, as is the
case in England. It may take place even before a low Mass and, if the
services of singers are not available, the antiphon and prayers may be
merely recited.
3. The ceremony must be performed by the celebrant of the Mass, and
by no one else.4
4. On Candlemas Day when it falls on a Sunday, the Asperges takes
place before the blessing of candles.4
5. In preparation for the Asperges, the chasuble and maniple of the
celebrant, and the maniples of the deacon and subdeacon, are left on the
sedilia. The book or card with the prayers after the sprinkling is made
ready on the credence.

The Ceremony
6. When the celebrant, after the blessing of the water, has put on
the cope, he and the deacon and subdeacon take their birettas. When the
master of ceremonies (M.C.) gives the signal, they bow to the crucifix or
chief image of the sacristy and put on their birettas.
1 Rubrics of Missal, M.R. and C.E. and cf. S.R.C. 1322s, 32681. The Asperges is
omitted on the Second Sunday of the Passion before the blessing of palms (O.H.S.).
’S.R.C. 4051·.
'S.R.C. 3268'.
•Rubrics of Missal, R.R., C.E. and several decrees of S.R.C., e.g., 2684", 3039’.
’Cf. M R. I, ii, J 1, n. 7.
391

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BLESSING AND SPRINKLING OF HOLY WATER

7. A procession is then formed: first the aspersory-bcarcr (generally
the thurifer), who carries the aspersory, not at his side, but at the height
of his waist, in his right hand, the left laid flat on his breast. Then come
the acolytes, walking abreast, carrying their lighted candles (the outside
hand of each at the knob of the candlestick, the inner hand under its
foot). Next come the clergy, then the M.C. At the end of the procession
comes the celebrant, with hands joined, walking between the deacon and
subdeacon,0 who hold the edges of the cope.’
8. At the entrance to the church no holy water* is taken because of
the Asperges which is to follow at once.

Arrival at the Altar
9. On arriving at the altar, the aspersory-bcarer goes to the right­
hand comer at the foot of the altar (so as to be immediately on the right
of the deacon), the acolytes go one to the right-, the other to the left­
hand comer, the M.C. to the left (so as to be immediately on the left
of the subdeacon). The celebrant, with the deacon and subdeacon, stands
in the middle. The deacon takes the celebrant’s biretta, kissing first the
celebrant’s hand and then the biretta, and at the same time the M.C.
takes the subdeacon’s biretta (without kisses). When the Blessed Sacrament
is present, all genuflect in piano; otherwise the celebrant makes a deep
bow to the cross, while all others genuflect in piano.9
10. If other clergy come to the altar in the procession, the aspersoiybearer and acolytes genuflect on arriving at the altar and go, the former
to his place at the foot of the altar on the right, the latter to their re­
spective comers at each side of the altar, where they stand facing each
other until the celebrant arrives. They turn to the altar and genuflect when
the celebrant makes his genuflection or bows to it.
On arrival in the sanctuary, the celebrant, deacon, and subdeacon go
directly to the foot of the altar without saluting the clergy as they pass.
11. If, however, the clergy are in choir when the sacred ministers arrive,
then on coming to the entrance to the choir, the aspersory-bcarcr passes
to the right, followed by the first acolyte; the second acolyte and the M.C.
go to the left, and all stand in a line with the sacred ministers at the
entrance to the choir. The deacon takes the celebrant’s biretta (with the
usual kisses), the M.C. the subdeacon’s. All then bow to the clergy in
choir, saluting first those on the Gospel side, and then those on the Epistle
side. After the salutation all proceed in a straight line to the foot of the
« C.E. I, xv, 14; II, xxxi, 3; S.R.C. 2482s.
7 C.E. II, xxxi, 4. They turn in the orphrey somewhat, so that too much of the
lining is not exposed.
■ See Glossary, p. 609.
» If the deacon and subdeacon are canons and in their own church, they, like the
celebrant, make only a deep bow.

THE ASPERGES

393

altar. The M.C. takes the celebrant’s and deacon’s birettas from the
deacon and all make the genuflection or bow as described in the preceding
paragraph.

Sprinkling the Altar
12. After the reverence to the altar, the celebrant, deacon, subdeacon,
and aspersory-bcarcr kneel on the lowest step, even in Eastertide. The M.C.
takes the birettas to the bench; the acolytes place their candlesticks on the
credence and kneel in front of it.
13. The deacon takes the aspergillum, filled with holy water, and hands
it to the celebrant. He holds it in the middle in such a way that the celebrant
can grasp the end of the handle without difficulty, and in handing it to
him10 kisses first the aspergillum and then the celebrant’s hand.
14. The celebrant, keeping his left hand laid on his breast, sprinkles
the front of the altar three times, i.e., in the middle, to his left, and to his
right, meanwhile11 intoning the antiphon Asperges me (Vidi aquam in
Eastertide).12 The choir continues with it.
15. He sprinkles himself, by touching his forehead with the asper­
gillum;1314
* then rising he sprinkles the deacon and subdeacon,1* who, still
15
kneeling, bow and make the sign of the cross when sprinkled. The deacon,
subdeacon, and all the others at the altar rise; and if there are no clergy
present, the celebrant sprinkles, with one sprinkling, the M.C., aspersorybearer, and acolytes, before going to sprinkle the people. The celebrant
then returns the aspergillum to the deacon,13 who gives it to the aspersorybcarcr. The celebrant bows low to the altar, or genuflects if the Blessed
Sacrament is present,1* while the deacon and subdeacon genuflect on the
step, M.C. and aspersory-bcarcr genuflect in piano, and they all go to sprinkle
the clergy and people.
Sprinkling the Clergy
16. If there are clergy in choir the sacred ministers, preceded by the
M.C. and the aspersory-bcarcr,17 go to the side of the choir on which the
10 C.E. I. xviii, 16.
11 C.E. II, xxx, 1; xxxi, 3.
12 If he needs the book for this, the deacon and subdeacon hold it before him (cf.
C.E. II, xxxi, 3), and then he sprinkles immediately after he has finished the intonation.
13 If he prefers, he may, as some authors suggest, trace a small cross with it on
his forehead.
e
14 He sprinkles each with one sprinkling and he must not hand them the aspergillum
to touch (S R C. 20132).
15 He may keep it if the distance to the clergy or people is short.
If there arc but few clergy and they are quite close to the altar, the celebrant may
sprinkle them without leaving the foot of the altar. He turns to them and stands a little
towards the Gospel side. In this case he makes no reverence to the altar, cither before
or after the sprinkling (S.R.C. 4198*).
it He remains near the deacon, so that from time to time he may replenish the
aspergillum.

«

394

BLESSING AND SPRINKLING OF HOLY WATER

person of highest rank is sitting.18*
21Should the choir be behind the altar,
20
they will go to it by the Epistle side and return by the Gospel side.”
17. Having arrived at the side of the choir where the person of highest
rank is, the celebrant and those with him bow to the clergy. The cele­
brant receives the aspergillum from the deacon, with the usual kisses.
If there is present a bishop, who is not the Ordinary of the diocese, the
celebrant sprinkles him30 once, making a deep bow before and after the
sprinkling. Prelates and canons are sprinkled31 each in turn,” beginning
with the one of highest rank. The celebrant salutes each with a bow of
the head before and after. The rest of the clergy, if few in number, may
be sprinkled individually, with a common bow to all on the same side
of the choir before and after the sprinkling; if they are numerous, they
arc sprinkled in a body.23 The celebrant may do this either by a triple
sprinkling, in the middle, to his left, and to his right, or he may move
from one end of the choir to the other, sprinkling as he goes. The bows
preceding and following the sprinkling arc given to all in common.
18. None of the clergy is to receive the holy water by touching the
aspergillum,24 but all are to be sprinkled by the celebrant.25*
19. After sprinkling the clergy of one rank (e.g., prelates and canons)
on one side, the celebrant and his attendants make the proper reverence
to the altar as they pass the middle and go to sprinkle those of the same
rank on the other side. He remains on that side to sprinkle the clergy
of the next order (e.g., beneficiaries or simple priests), and then returns
to the side where he had commenced, to finish the sprinkling of the clergy
of this lower rank. The bows are made before and after the sprinkling as
explained previously.
20. The clergy in choir stand38 during the ceremony of the Asperges.
Each receives the sprinkling uncovered, and with bowed head, and makes
(by custom) the sign of the cross.27*29

Sprinkling the People
21. Having finished the sprinkling of the clergy3* the celebrant and
his attendants go to sprinkle the people. This is usually done from the
18 Ordinarily, this will be the Gospel side. Cf. S.R.C. 305925 and sec p. 425.
>»Cf. S.R.C. 2867».
20 S.R.C. 893s.
21 With one downward (S.R.C. 4159”) movement of the aspergillum.
«S.R.C. 1180”, 2013«.
23 S.R.C. 2013«.
-Ml
24 This is reserved to the Bishop of the place or his superiors.
29 Several decrees of S.R.C. e.g., 2013, 3055, 4100=.
=u C.E. II, xxxi, 4. During the Asperges the clergy who form the (singing) choir are
not bound to turn to the altar; the others in the sanctuary are bound only if it is the
custom (S.R.C. 3029» and cf. p. 450).
23 Cf. C.E. II, xxxi, 3.
29 Re., the sprinkling of the acolytes, see p. 395, and note 35.

THE ASPERGES

395

entrance of the sanctuary.3* The celebrant bows to the people, then
sprinkles them in the form of a cross (i.e., in the middle, to his left, and
to his right) and bows again. When sprinkled the people should bow and
make the sign of the cross.
22. In some churches it is customary to go through the church to
sprinkle the people, and this usage may be observed.’0 If the priest goes
down the middle of the church and returns the same way, he ought to
sprinkle the people on each side alternately on his way down and return
with hands joined, since to sprinkle people on the back, unseen by them,
is unbecoming and should be avoided when possible.
If the church is large, the celebrant may pass around it, beginning
on the Epistle side31 and returning on the Gospel side, sprinkling the
people on each side as he proceeds. Should he pass the high altar, while
going around, he bows unless the Blessed Sacrament be present, when
he genuflects. In cither case the ministers all genuflect.
23. During the sprinkling the celebrant no longer recites the psalm
Miserere with the sacred ministers.32 Should there be no choir, the cele­
brant says the antiphon in full, the first verse of Miserere (or Confitemini),
Gloria Patri, and repeats the antiphon.
24. During the sprinkling, the choir sings (from the intonation) the anti­
phon Asperges me, or in Eastertide Vidi aquam. It sings only the first verse
of the Miserere, then the Gloria Patri, after which the antiphon is repeated.33
The psalm Confitemini replaces the Miserere in Eastertide. The Gloria Patri
is omitted on the two Sundays of Passiontide.
25. When the choir sings Gloria Patri, the celebrant may interrupt the
sprinkling, and with those who accompany him, bow towards the altar.34

Return to the Altar
26. When he returns to the altar, the celebrant sprinkles the M.C.,
aspersory-bearer, and acolytes, if he had not done so previously.” He
gives the aspergillum to the deacon, who receives it with the usual
kisses. All make the proper reverences to the altar and stand facing it
before the lowest step.38 The aspersory-bearer puts away the aspersorium.
«S.R.C. 2013«, 3114=, 3621«.
30 S.R.C. 3114=.
31 S.R.C. 2867», 3114s.
32 Missal and R.R.
33 S.R.C. 34029· °.
»« S.R.C. 3722s.
,
. V1 u
,
. .
V1
33 If the clergy arc in choir the correct time to sprinkle the acolytes is after the clergy
have been sprinkled (cf. C.E. II. xxxi. 3) and before the people. But if the choir is
large, so that the celebrant would have to return some distance to the altar to sprinkle
the servers, some authors suggest that he may do so when he has returned from the
sprinkling of the people. Should the clergy be in choir behind the altar and the people
in front of it, naturally the celebrant will sprinkle the servers on his way from the choir
to the body of the church.
” Cf. S.R.C. 1122.

BLESSING AND SPRINKLING OF HOLY WATER

27. When the choir has finished the repetition of the antiphon, the
celebrant, with joined hands, sings the versicles37 and prayer, to the second
ferial tone38 (d'l at the end of the prayer and of the conclusion). The
book is held before him by the deacon and subdeacon.30
28. At the conclusion of the prayer, the celebrant bows to the cross
(or genuflects on the step,40 if the Blessed Sacrament is present), the
deacon and subdeacon genuflect on the step, the M.C. in piano, and all
go to the bench.41 There the celebrant assisted by the M.C. takes off the
cope and puts on the maniple and chasuble; while the deacon and sub­
deacon put on the maniple, each assisted by an acolyte. Then the sacred
ministers preceded by the M.C., return to the foot of the altar, make the
proper reverences, and begin Mass.
37 Alleluia is added to the first one in Eastertide.
38 See p. 443.
38 C.E. II, xxxi, 3.
«ο S.R.C. 41983.
41 C.E. II, xxxi, 3 and cf. 3697». If the Blessed Sacrament is not exposed nor the
bishop present (S.R.C. 20273, 31 IO4), the celebrant may put on the chasuble at the
foot of the altar (provided he docs not take it from the altar, which is the privilege of
a bishop). Or he may retire behind the altar to change his vestments (S.R.C. 3108»·).
The more correct and more convenient method, however, is to change at the sedilia at
the Epistle comer of the altar.

PART II. THE GENERAL CEREMONIES
OF SOLEMN MASS

Chapter III

GENERAL RULES

I. What Solemn Mass Is
The rubrics of the Missal recognize two kinds of high Mass: (a)
solemn Mass, described in paragraphs added to each chapter of the Ritus
Servandus; (h) the Missa Cantata, or “sung” Mass, without deacon and
subdeacon, and which is referred to in one place only in the old Ritus,
i.e., VI, 8,1 but in the new one it is mentioned also in TV, 8; VII, 10;
VIII, 8; and XI, 3.
A solemn Mass is a Mass celebrated with a deacon and subdeacon2
and other ministers,3 with music,4 incense,3 the kiss of peace, and other
ceremonies prescribed by the rubrics of the Missal and of the Ceremonial
of Bishops.
The rite of solemn Mass may not be followed’ if the Mass is not sung,7
or if incense is not used,8 or if there arc no other ministers besides the
» Instr., n. 3, divides Mass into Missa in Cantu (high Mass) and Missa lecta (low
Mass). There are two species of high Mass, i.e., solemn and sung (or Cantata).
3 Cf. S.R.C. 3697»®.
«S.R.C. 3104’. At least three, a thurifer and two acolytes, are mentioned in the
Ritus.
«Cf. S.R.C. 3031».
3 S.R.C. 3039®
. ,
,
’In this matter the rubrics are to be strictly observed — S.R.C. 1711«, 3096«; cf.
2521, 35767.
7 S.R.C. 3031».
3 S.R.C. 3039«, 4054«.

397

398

GENERAL CEREMONIES OF SOLEMN MASS

deacon and subdeacon,” or if there is a deacon but no subdeacon.*
10
The rubrics of the Missal dealing with solemn Mass arc not detailed.
According to Gavantus (who was present at the Congregation that dealt
with the revision of the Missal under Clement VIII, 1604) this is because
the rubrics of the Ceremonial of Bishops11 deal sufficiently with the rite,
and because “it did not seem opportune to treat of small points (minutiora)
in the Missal.”12 Hence, many of the details of solemn Mass must be
sought in the rubrics of the Ceremonial, which though chiefly intended
for pontifical functions and for functions in cathedral and collegiate churches,
is of obligation in all churches and oratories when solemn functions such
as solemn Mass are celebrated.13

GENERAL RULES

subdeacon, cither may take the part of the subdeacon. Some rubricians
the priest should act as deacon because of his greater dignity; others
the deacon should do so since it is his special office.’0 The question
not been authoritatively decided.
4. At a solemn Mass not celebrated by a bishop, an assistant priest is
allowed only for certain prelates of high rank’1 (who are not, however,
bishops), such as protonotaries apostolic “supernumerarii”; and then only
when they celebrate pontifically, and not in the presence of the bishop of
the diocese or of a prelate superior to him in rank.”
5. Only the celebrant, deacon, and subdeacon may wear vestments.”
All others wear cassock and surplice;’4 even the M.C., if he is a canon or
prelate, must not wear his robes.’4

and
say
say
has

II. The Ministers at Solemn Mass
1. The rubrics of the Missal require, then, for solemn Mass a deacon
and a subdeacon,1415
*two acolytes, a thurifer, and torchbearers.13 The Missal
makes no mention of a master of ceremonies, but the Ceremonial speaks
of him and supposes at least two such ministers for an important function.
A second M.C. is not necessary on ordinary occasions, but if there is one
his duty will be, under the direction of the first M.C. to look after the
deacon, subdeacon, and acolytes.1® The first M.C. directs the function in
general, and in particular looks after the celebrant.
2. Only a priest may act as a substitute for a deacon but a cleric in
minor orders or at least tonsured may, for a reasonable cause,11 act as
substitute for a subdeacon.18*He may wear the alb and tunicle, but not the
maniple. During the Mass he may do all that a subdeacon does except:
(a) wipe the chalice and pour in the water at the Offertory; (b) touch the
chalice again after having brought it to the altar, until after the ablutions;
(c) uncover and cover the chalice during Mass; (d) wipe the chalice after
the ablutions, although he may arrange and veil it, and carry it to the
credence.10
3. If a priest and a deacon are available to fulfil the office of deacon
"S.R.C. 3104’.
10 A semisolemn rite, with deacon and no subdeacon, is allowed in Holy Week
(S.R.C., February 1, 1957, 5 3).
” Which had been issued by the same pope, shortly before, in 1600.
” Gavantus, Commentary, Part II, title II, 9 5.
”Cf. S.R.C. 937«, 1666, 2888’, 3839’.
’«Cf. S.R.C. 2952, 3104’.
15 Two, four, or six according to the dignity of the feast or the solemnity of the
occasion. R. VIII, 8; cf. S.R.C. 4054’.
’•“Acolyte" is a general term for altar server and, in C.E., it includes the thurifer
(e.g., I, xxiii, 1, 18).
’’S.R.C. 4181. Formerly real necessity was required (S.R.C 2002” 3832’)
” S.R.C. 2002”, 2525’, 2965«, 3525’, 3832’, and 41 « I
’’S.R.C. 4181’.

III. General Rules for Solemn Mass
The Celebrant
1. General Observations:
1. Apart from the special ceremonies which are noted further on, and
from the singing of certain parts of the Mass, the celebration of solemn
Mass differs little from that of low Mass. There are very few differences
in the Canon of the Mass. The celebrant, however, must keep in mind that
he is no longer acting alone, but with the deacon and subdeacon, and he
should recite the prayers which they say together at a moderate pace to
enable them to recite them with him. Above all, he must perform his own
part of the ceremony with due regard to his assistants. Thus when coming
to the altar from the sedilia, he should not make his reverence until the
subdeacon is in his place at the celebrant’s left. Or again, he should so
present his hand to the deacon for the prescribed kisses that they can
given in a becoming and dignified manner.
2. The Voice in High Mass:
λ) In high Mass the celebrant intones the Gloria in excelsis and the
Creed, when these arc said. He sings in full:’· (i) Dominus vobiscum and
the prayers before the Epistle; (ii) Dominus vobiscum and Oremus before
the Offertory; (iii) The concluding words of the last Secret, the introductory
dialogue to the Preface, and the Preface; (iv) The concluding words of
the Canon (Per omnia saecula saeculorum), the introduction to the Pater
noster, and the prayer itself; (v) Per omnia saecula, etc., and Pax Domini;
C f C E I xxvi 2 4.
n C.J.C. 812; S.R.C.’2271, 2867», 2933, 3057, 3262”, 3408’, 3442’.
” E c , the archbishop of the province, a nuncio apostolic, a cardinal. S.R.C. 4154”.
-■’C.E. 1. XV, 13; cf S.R.C. 1711«.
« CE. I, v, 4; S.R.C. 3398’.
’« C.E. 1, xi. 1. Cf. p. 406.
” R.M., n. 513.

20

400

GENERAL RULES

GENERAL CEREMONIES OF SOLEMN MASS

(vi)· Dominus vobiscum, before and after the Postcommunion prayer(s), and
the prayer itself.
Z>) The celebrant says aloud the formulas for the Communion of the
people (Ecce, Domine non sum), the form for Communion and the words
of the Blessing.”
c) In a suitable voice, i.e., a subdued one, he says those parts to which
the sacred ministers answer27
28* (i.e., the prayers of preparation, Kyrie eleison,
and Orate, fratres) and those parts that he recites with them (i.e., Gloria,
Creed, Sanctus, and Agnus Dei).
d) He says silently (secreto) all other parts said aloud at low Mass”
(i.e., Introit, Gradual, Alleluia verse, Tract, Sequence, Offertory antiphon,
Nobis quoque peccatoribus, Donline non sum dignus before his own Com­
munion, the Communion antiphon, the last Gospel.30*
3. Bows and Genuflections:
a) When the Blessed Sacrament is not present the celebrant salutes
the cross of the altar with a deep bow of the body: (i) not only on arrival”
and before departure at the end of Mass,32 but also whenever he passes the
middle of the altar, as at the incensation;33 (ii) on departing from the middle
to go to a place outside the immediate ambit of the altar, for instance, to
the sedilia, or to the pulpit, and on returning from such a place.34*
b) When the Blessed Sacrament is present in the tabernacle (or a
relic of the Passion is exposed above the altar for veneration),3’ the cele­
brant genuflects whenever he would make a deep bow if It were not there.3’
But while the genuflection on arrival and before departure to the sacristy is
made in piano, all other genuflections made at the foot of the altar during
Mass are made on the lowest step.37
c) If a text occurs in which, whether read or sung, a genuflection is
to be made,38 the celebrant makes the genuflection, not when he reads the
text, but later when it is sung30 by one of the ministers or by the choir.
An exception to this rule occurs in the Creed, when the celebrant, with
the deacon and subdeacon, docs genuflect at the words Et incarnatus est,
etc., in reciting the prayer at the altar.
d) When saluted by the deacon or subdeacon, if they pass him40
27 R.M., n. 513 c.
” R M., n. 513 d.
«R.M., n. 513 e.
30 The preceding Dominus vobiscum and final words in the subdued voice that the
subdeacon may answer.
33 R. II. 2; III, I.
« R. XII, 6.
33 R IV, 4.
34 While rubricians so direct the celebrant when he is at the foot of the altar, for the
most part they prescribe a bow of the head only when he is on the footpace (sec p.
«S.R.C. 2722».
3« Cf.R. IV, 6.
33 S.R.C. 2682”.

38 E g., in the Gradual or Tract.
30 R.M., n. 518 a; cf. S.R.C. 4057«.
40 Cf. C.E. I, «dii, 20.

401

while he is seated, the celebrant may, if it is the custom, respond, either
by slightly bowing his head or by raising his biretta.41
4. Sitting: The celebrant, may, if he wishes, sit at the sedilia42 during
the singing of the Kyrie eleison, the Gloria in excelsis, and the Creed; and
also during the chanting of the Gradual or Tract, or Lessons,43 if this is
protracted. H" sits for the Epistle44 and during the sermon. While sitting
he should not stretch out nor cross his legs.
5. The Celebrant's Hands:
a) Whenever the celebrant genuflects at the altar, he lays his hands
on the table. Between the consecration of the Sacred Host and the ablu­
tions they must be placed on the corporal; at other times, outside it. When
he genuflects while incensing, he lays his left hand on the altar.
b) If he is turned towards the altar when blessing anything there (e.g.,
the water at the Offertory) he lays his left hand on the table;45 otherwise,
as in blessing incense, he lays it on his breast.
c) When seated his hands are laid palm downward on his knees, either
over or under the chasuble.44
d) If for any reason the celebrant has to wait a little time at the altar,
as he will if he docs not sit during the singing of the Gloria, or while the
chalice is being brought to the altar at the Offertory, he may either keep
his hands joined, or lay them palm downward on the table.

The Deacon and Subdeacon
1. Their Office:
a) The rite of ordination of a deacon shows that he is intended as
the immediate minister of the priest, and his cooperator in the offering of
Sacrifice; while the rite of ordination of a subdeacon marks him out as
the immediate helper of the deacon at the altar. Hence the deacon and
subdeacon stand by the celebrant at the altar, they recite certain prayers
with him, and they minister to him, the deacon immediately, the subdeacon
mediately (immediately, only if the deacon is impeded).
b) In general the deacon and subdeacon must take care, in joint ac­
tions, to act together, the deacon taking the initiative. During Mass they
must avoid, as far as possible, turning their backs directly towards the altar
or towards the celebrant, as is likely to happen when they are leaving the
middle of the altar on the footpace to descend on either side or by the
“Cf. SRC. 34345.
43 S.R.C. 3104’; cf. C.E. I, ix, 1; xii, 22.
43 S R C. 9'.
44 M«!, R. VI, 4.
43 R. HI, 5; C.E. 1, xix, 3. So these rubrics should be interpreted (cf. p. 415, n. 54).
40 Some authors say “over,” because the bishop lays his hands over his gremial veil
(C.E. 1, xix, 2); others say "under,” so as not to soil the chasuble, for a priest-celebrant
has no gremial.

GENERAL CEREMONIES OF SOLEMN MASS

front steps. Whenever they pass the celebrant they bow to him.*’ When
unoccupied the normal place of the deacon is behind the celebrant, on the
top step,48 or lower down if there are a great number of steps. The sub­
deacon’s place is behind the deacon, in piano, or on a step, if there are many
of them. When changing places they should not move backwards or side­
ways, but turn fully in the direction in which they arc to move. They
walk erect, with heads up and hands joined before the breast.
2. Presenting Objects: Whenever the deacon, even though he be a
canon,4’ presents anything to the celebrant, he first kisses the object and
then the back of the celebrant’s hand. When he receives anything from the
celebrant, he kisses his hand first and then the object.30 These ceremonial
kisses, however, are omitted in requiem Masses,31 on Good Friday,5’ and
in the presence of the Blessed Sacrament exposed, or if the Bishop is at the
throne.ea
3. Genuflections:
a) When the ministers (the deacon and subdeacon) arc standing beside
the celebrant they always genuflect with him.33 In genuflecting at the altar
the celebrant alone is allowed to place his hands on it.
b) When genuflecting at the altar, only the first genuflection on arriv­
ing and the last before departing are made in piano; all others are made
on the step. 54
c) If the deacon and subdeacon are canons ministering in their own
church, they do not genuflect to the cross of the altar, but like the celebrant
make a deep bow only.38
d) During Mass, whether the Blessed Sacrament be present or not,M
the deacon and subdeacon genuflect at the middle, either at the foot of
the steps, or on the footpace beside the celebrant, whenever: (i) they
arrive at the middle from any place outside the immediate ambit of the
altar,37 for example, on coming from the credence, the sedilia, or the ambo;
(ii) they pass the middle, as at the inccnsation of the altar,88 or after the
ablutions; (iii) they leave the middle to go to any place outside the immediate
ambit of the altar.
«Cf. C.E. I. xviii, 13.
48 Cf R

IV 7

«S.R.C. 1835,2578s.
50 R. IV, 4, etc.; C.E. I, xviii, 16.
»> R. XIII, 2; C.E., I, xviii, 16; II, xi, 5 (cf. pp. 536, 555).
’’S.R.C. 4193’.
C.E, I, xviii, 16; S.R.C. 3059’.
« R.M., n. 519.
’« Cf. S.R.C. 2682«.
55 C.E. I, xviii, 3.
50 R. IV, 7; S.R.C. 379211, 4048‘. Hence, whether the celebrant genuflects or only
bows.
37 By the altar here is meant the structure itself, together with the footpace and the
steps (front or side).
’· R. IV, 7.

GENERAL RULES

403

They do not, therefore, genuflect: (i) When going from the footpace
to the foot of the steps at the middle or vice versa/* for they do not leave
the immediate ambit of the altar. Thus, for example, the deacon and
subdeacon do not genuflect before going up to the footpace to recite the
Gloria or Creed, (ii) Before departing from the altar to a place outside
its immediate ambit when they do not leave from the middle, or on arrival
at the altar from a place outside its ambit, when they do not arrive
at the middle. Hence when the sacred ministers go to the sedilia at the
Kyrie or during a Sequence, they do not genuflect before leaving the altar,
as they leave from the Epistle corner, and not from the middle/0 similarly
they do not genuflect if they return per breviorem from the sedilia.
e) But when the Blessed Sacrament is on the table of the altar (i.e.,
between the Consecration of the Mass and the ablutions), then the deacon
and subdeacon genuflect: (i) before leaving and on arriving,·1 when going
from one side of the altar to the other (e.g., when the deacon leaves the
left of the celebrant at Per quem haec omnia and goes to his right, he
genuflects before leaving and on arriving, but he does not genuflect when
passing the middle); (ii) before leaving (but not on arriving), when going
from one side of the celebrant to the middle (e.g., the deacon at the begin­
ning of the Pater noster™), or from the middle to one side of the celebrant''
(e.g., the deacon and subdeacon at Et dimitte nobif').
4. The Hands of the Deacon and Subdeacon:
a) They are held joined before their breast65 when not occupied.
When, however, the deacon and subdeacon sit, their hands are laid, palms
downward, the fingers close together, on their knees, on or under the
dalmatic or tunicle. When one hand is occupied, the other is laid flat under
the breast.
b) Their hands must never be laid on the altar when they genuflect, or
when kissing the altar (e.g., when the deacon kisses die altar before re­
ceiving the Pax).
5. Actions With the Celebrant:
a) In general the deacon and subdeacon are to conform to the cele­
brant, and act with him in reciting prayers, in bowing, and in genuflecting.
b) This means that when the celebrant, while singing or reading aloud,'·*
40 Except the subdeacon when he arrives, at the Offertory at the foot of the steps
with the paten R, VII, 9: S.R.C. 4027.
«»cf. M.R. VI, ii, 5 3, n. 4.
81 If, however, a genuflection is to be made almost immediately after arrival
because the chalice is to be uncovered, it suffices to genuflect once only (i.e., with the
celebrant, when the pall has been removed).
« R. IX. 4.
The rules given in § 3 about genuflections are based on the rubrics of the Missal
and the Ceremonial and on S.R.C. 2682‘T, 4027, 4048‘; R.M., 517 b.
«· R. X. 8.
85 Cf. R. II. 5; and sec p. 186.
80 Not. therefore, during the Secrets or Canon.

f

404

GENERAL CEREMONIES OF SOLEMN MASS

makes the sign of the cross, or when he bows, as at the Holy Name or at
the name of the saint of the day, or when he strikes his breast the deacon
and subdeacon, if unoccupied,07 do the same.08
c) The deacon and subdeacon reply to the celebrant whenever the
choir does not do so (e.g., at the opening prayers, at the Kyrie, at Orate,
fratres). They do not reply when the choir fulfils that office.
Goins to the Sedilia
d) Whenever the sacred ministers leave from the Epistle comer to
go to the sedilia, as they do at the singing of a Sequence, they make no
reverence to the cross before leaving. When they leave from the middle,
however, as at the end of the recitation of the Gloria or Creed, the cele­
brant bows low00 or, if the Blessed Sacrament is present, genuflects. In
either case the deacon and subdeacon genuflect and each turns towards
the celebrant and accompanies him.*
70 The deacon remains for the time
at his left, so as to be at his right at the sedilia. They descend by the
shortest way, which is ordinarily by the side steps. If, however, the sedilia
should (incorrectly) be placed in front of the altar, they descend by the
front steps and make the reverence at the foot of the steps instead of on
the footpace. On arriving at the sedilia the celebrant, turning by his left,
at once sits, while the deacon and subdeacon raise the back of his chasuble
and arrange it over the back of the scat. The deacon receives the cele­
brant’s biretta from the M.C. or from an acolyte and hands it to him
with the usual kisses. The celebrant covers at once. The deacon and sub­
deacon take their birettas from the sedilia or receive them from the
acolytes. They bow slightly to each other — as if inviting each other to
sit71 — and scat themselves; u'hcn seated they put on their birettas. When
they sit the acolytes may, if it is feasible, arrange the back part of the
dalmatic and tuniclc over the back of the sedilia.72
e) While seated the sacred ministers conform to the rules for the clergy
in choir in regard to uncovering and bowing at certain texts,73 whether these
07 The subdeacon when holding the paten is occupied and so, e.g., at Benedictus, does
not sign himself.
09 S.R.C. 40575. Not, however, at Nobis quoque and Domine non sum dignus (cf.
S.R.C. 3535’).
00 See p. 400 (cf. p. 204 ).
I
70 Some authors direct the ministers to descend units post alium, but the majority of
rubricians say that they come down together. The rubrics do not settle the question.
71 Cf. C.E. I, viii, 3. There is no reason why they should first bow to the celebrant,
but if it is the custom it may be observed, and the celebrant may respond by a slight
bow of his head, or by raising his biretta (S.R.C. 3434'-).
72 Should the sacred ministers have to go to the sedilia per longiorem, by the front
steps, they make their reverence at the foot of the altar, bow to the clergy, first on the
Gospel side, then on the Epistle side, and go to the sedilia. If the sacred ministers arc
not yet seated when the verses of the Gloria in excelsis at which a bow should be made
are sung, they turn at the sedilia, and bow towards the altar
73 S.R.C. 1563», 268413, 3457s.

GENERAL RULES

405

texts be sung by the choir, or only played on the organ7* while the words
arc recited aloud.75 When the M.C. signals to the sacred ministers to
uncover, they take off their birettas together, place them on the right knee,7*
and bow their heads. When the words are finished they put on their birettas
together.

Returning From the Sedilia
f) On the signal from the M.C. to return to the altar, the deacon and
subdeacon uncover, rise, and place their birettas on the sedilia. When this
is done the celebrant uncovers and gives his biretta to the deacon, allow­
ing him to kiss his hand. The deacon then kisses the biretta and gives it
to the M.C., and the celebrant rises. The return to the altar is made by
way of the front steps.77 They proceed in a line, the celebrant between the
deacon and subdeacon, and as they approach the altar, they stop near
the clergy on the Epistle side, and bow to them. Then they proceed a little,
drawing nearer to the clergy on the Gospel side, stop once more, and bow
to these.78 Then they go to the foot of the altar, where the celebrant —
when the subdeacon is in his place — makes the proper reverence, and the
deacon and subdeacon genuflect on the lowest step. The celebrant goes up
to the middle, while the deacon and subdeacon take their places behind him.

Bows to the Choir
1. The bows made by the sacred ministers to the clergy in choir are
either bows of simple ceremonial politeness made on entering or leaving
the choir, or on returning to the altar from the sedilia, or bows which are
considered part of the solemnity of solemn Mass, inherent in the rite, such
as that made by the deacon before and after incensing, or that made by
the subdeacon after he has given the Pax to anyone in choir.
2. At a solemn requiem Mass the salutations to the choir are made as
at other times, but in solemn iMass celebrated in presence of the Blessed
Sacrament exposed or before a greater prelate,70 the bows of mere cere­
monial politeness arc omitted, but not the others. This holds true also when
the choir is formed of seminarians only.80
” S.R.C. 3457».
78 C.E. I, xxviii, 6.
7e Some authors add “with the opening turned towards them" (not to soil the
vestments).
·' Unless they arc returning to the Epistle corner e.g., after a Tract), they then go
per breviorem.
78 Cf. C.E. I, xviii, 13. If there are no clergy present, some rubricians direct the sacred
ministers to return from the sedilia unus post alium (the celebrant being last). Should
the sedilia be placed in front of the clergy on the Epistle side instead of in a line with
them and nearer the altar, the sacred ministers go to the middle of the choir, bow to
both sides of the choir (beginning with that of higher dignity, see p. 425) and then
go to the foot of the altar.
70 Such as the Bishop of the diocese or the zXrchbishop of the province.
80 Because of the difference in rank between the sacred ministers and the choir.

I

406

GENERAL CEREMONIES OF SOLEMN MASS

3. If the clergy are already in choir when the sacred ministers arrive,
the latter salute the clergy on arrival in the choir. They salute them also
when departing at the end of Mass, if the clergy remain in choir.
4. If in such a ease the sacred ministers enter through the choir, they
salute the clergy first and then reverence to the altar; but if they approach
the altar from behind or from cither side, they first reverence to the altar
and then turn and bow to the choir, beginning on the side of greater
dignity.’1 At the end of Mass, no matttcr by what way the sacred ministers
leave, the reverence is made first to the altar and then to the clergy, if
these remain in choir.

The Master of Ceremonies
1. Though the office of M.C. is an important one, no mention is made
of it in the rubrics of the Missal. Throughout the Ceremonial of Bishops,
however, the M.C. is mentioned from time to time, and an entire chapter
(I, v) is devoted to him — to his qualities, general duties, and privileges.
2. The Ceremonial supposes the chief M.C. to be a priest, and his
assistant to be at least a subdeacon/2
3. The M.C. wears only a surplice over his cassock. If he be a canon he
may not wear his cappa or mozzetta; but if, as a canon, he wears a violet
cassock, he may wear this as M.C.; and if he is entitled to wear a rochet,
he may wear it as M.C., but covered by a surplice.*3 He may not wear a
skullcap.·45
*
4. The Ceremonial assigns few definite ceremonial acts to the M.C.*'
He is to direct the entire function with particular attention to the cele­
brant, whom he is to assist, and, when necessary, direct. He must
know the duties of each one who takes part in the Mass, and sec that all
carry out their parts. The M.C. has, ordinarily, no fixed place; he must be
free to move about as the efficient control and direction of the ceremony
require. Usually, he precedes the sacred ministers in the procession to and
from a ccremony.‘e During the ceremony he has often to lead (ducere), or
to accompany (comitari), someone to perform a ceremonial act. Thus he
accompanies the subdeacon when he goes to sing the Epistle, he leads the
deacon and others to the place where the Gospel is to be sung. In these
and similar cases he usually walks at the left and a little in advance of the
sacred minister.
·' Sec p. 425.
>■ If, in smaller churches, a layman acts as M.C he is to be regarded as one of the
servers. He may direct the other servers; and he assists, but should not direct the
sacred ministers.
” Cf. C.E. I, v, 4; S.R.C. 3022*. 3165», 3398', 3840'.
5. R.C. 2308
*·■’ Even when C.E. directs the M.C. to do something, quite often it is an act to be
done bv someone else, and by the M.C. only if this other cannot or docs not act
(eg., CE. I, ix, 5; xxiii, 18; II, viii, 64, 66).
Cf. C.E. II, iii, 1; S.R.C. 25785.

GENERAL RULES

407

5. The M.C. should give directions in a low tone, or, when possible, by
a slight gesture alone. While he must be definite and firm in his control of
a ceremony, he should also, as the Ceremonial suggests, be patient, modest,
and tactful.*7* In the actual course of a ceremony, slight mistakes should
be overlooked; if, however, errors concern something important they must
be corrected as quietly and as imperceptibly as possible.·· In his move­
ments and in his general direction of a ceremony the M.C. should be quiet,
crave, and unaffected, so as to inspire “devotion and reverence.”·*
6. He invites a sacred minister or others to do something by bowing
to them, the bow being greater or less according to the rank of the person.
7. The Ceremonial supposes the M.C. to direct, when necessary, the
clergy' in choir, unless there is a special director of the choir. It supposes
him also to direct the congregation,90 so that all may stand, sit, kneel, bow,
etc., correctly.
8. When not engaged in any particular duty the M.C. may sit during a
ceremony.91 His ordinary place is near the celebrant. When it is necessary
to give a direction he stands. Thus, for example, he rises to direct the
sacred ministers to bow at certain words during the Gloria or Creed.
9. The direction of the M.C. is especially necessary when several persons
have to perform some act together. Hence, he should give a signal when
the sacred ministers, and others, are to reverence together to the altar.
He directs the ministers as to the proper order of bowing to the clergy
in choir.
10. In preparation for a ceremony, especially one that does not occur
often, the M.C. must train the servers who are to take part in it. Not only
should they know what to do, but also how to do it under the particular
circumstances in which the ceremony is to take place.9’
11. The M.C. must sec, too, to the material preparations for the cere­
mony, giving directions to the sacristan, and himself seeing beforehand that
everything is duly prepared at the altar, at the credence, and in the sacristy.
The M.C. at Solemn Mass
1. In general the M.C. (unless he be a canon, ministering in rochet and
surplice in his own church) is to genuflect, even when the Blessed Sacra­
ment is not present, and always in piano, on arrival at and before depar­
ture from the altar, and whenever he passes the middle during the function.”
«Cf. C.E. I. v, 3. 5.
"When feasible the M.C. will himself supply any omission that may arise through
the fault of a server.
’"C.E. I. v, 3.
t0 Ibid., 7.
’» Cf. S R C. 279, 350, 2578’, 2332'".
»’ E.g., according to the shape and size of the sanctuary'; the approach to it, whether
from the nave or from behind the altar or from one of the sides.
« Cf C.E. I. xviii, 3; S R C. 4048‘.

408

GENERAL CEREMONIES OF SOLEMN MASS

2. If he passes before the celebrant when the latter is seated, he bows
to him. When handing him any object he kisses the object and then the
celebrant’s hand; when he receives any object directly from him he kisses
the celebrant’s hand and then the object04 (except at requiem functions
and on Good Friday05).
3. When not occupied, he will find it convenient to stand in piano on
the Episde side, where he can see and be seen by the sacred ministers
and others.
4. Briefly, his duties” are: (a) To arrange the procession to and from
the altar; (b) to see to the birettas of the sacred ministers at the begin­
ning and end of Mass; (c) to attend the celebrant at the Missal, at the
Epistle comer or in the middle of the altar, when he is not assisted by the
deacon or assistant priest; 07 (</) to recite the general prayers (the open­
ing prayers, the Kyrie, Gloria, Creed, Sanctus, Agnus Dei), with the
deacon and subdeacon, when he is not otherwise engaged while they arc
said; (e) to accompany the subdeacon for the chanting of the Epistle
and when giving the Pax; and to conduct the deacon for the singing of
the Gospel; (/) to lead the sacred ministers to and from the sedilia, if
they sit during any part of the Mass; (g) to remove from the altar, and
afterwards replace the Missal at the time of the inccnsation of the altar.

The Acolytes”
1. In general their office (as the ordination of an acolyte shows) is to
minister to the deacon and subdeacon, and through them to the celebrant.
Their dress is a cassock (normally black in colour), and surplice (or cotta)
without lace. They may not wear an alb (except by monastic privilege),
and may never wear gloves (the privilege of a bishop at certain functions).
2. Their place, therefore, is near but not at the altar (they go up to it
only when it is necessary) and so, when not occupied, they stay at the
credence, on which are placed the candles, the cruets, etc., which are
connected with their office.
3. During a function, even when the Blessed Sacrament is not present,”
they genuflect, always in piano, whenever they arrive in, or depart from,
the sanctuary, and whenever they pass the middle of the altar.’00
4. They keep their hands joined before the breast both when moving
about in the sanctuary, and, if standing, while the celebrant sings or recites
’· C.E. I, xviii, 16.
«'■ And in presence of the Blessed Sacrament exposed (p. 555) and when the Bishop
is present at the throne.
»· In the description of the ceremonies of solemn Mass and in the résumé of them,
directions are given for the M.C. simply as a reminder and for the benefit of in­
experienced M C.
Sec p. 529 sqq.
oo cf. S.R.C. 3792“
<” Among them is classed the thurifer by C.E.
100 cf. S.R.C 4193*

GENERAL RULES

409

aloud, or whenever they themselves arc the subject of some action, e.g.,
when being sprinkled or incensed. Otherwise, they may, if they prefer,
keep their hands folded, the right over the left, and held before their
breast. When one hand is occupied (it will be, generally, the right), the
other is to be laid flat under the breast, the thumb and fingers kept close
together.
5. When the sacred ministers sit, the acolytes may sit101*on the steps of
the altar, without, however, turning their backs to the cross or to the
celebrant. It is more suitable to have a bench provided for them.

The Torchbearers
1. The rubrics of the Missal’02 speak of the acolytes at solemn Mass light­
ing at least two extra candles, at the end of the Preface, but the rubrics of
the Ceremoniale speak of torches being carried at the low Mass of a
bishop’03 and a pontifical Mass.’04 For the latter, four, six, or at most eight
torches are mentioned. Accordingly, for an ordinary solemn Mass two
suffice;’03 four would be appropriate for the greater feasts, and six for an
exceptionally solemn occasion.
2. The torchbearers may sit, when not engaged in their office, in places
prepared for them on cither the Gospel or Epistle side of the altar.’04 They
then observe the choir ceremonies. Their torches are prepared either in the
sacristy or (if this be too far away from the altar) near the credence or
behind the altar.
3. Ordinarily the torchbearers hold their torches only from the Sanctus
until after the Elevation of the chalice, but (a) if Holy Communion is to
be distributed, they remain until after Communion (i.e., until the taber­
nacle door is shut, or until the Particles which remain are consumed by
the celebrant); (b) at certain ferial Masses and at requiem Masses when
the clergy in choir remain kneeling until the end of the Canon,10’ they
remain until after the consumption of the Precious Blood.108
4. They walk in procession in pairs, and carry the torch in the outer
hand (i.e., the one who walks on the right carries it in the right hand, the
other in the left). The other hand is laid flat under the breast, the thumb
and lingers held close together.
S.R.C. 2515».
102 R. VIII, 8.
103 C.E. I, xxix, 6. 7.
io« C.E. II, viii, 68. 71; xi 7.
»os In case of necessity the two acolytes of the Mass may act as torchbearers. Mean­
time the M .C. replaces them in ringing the bell, etc.
10« If they arc seminarians they will, ordinarily, sit in choir with the inferior clergy.
10’R.M . n. 521 c.
io» R. VIII. 8. Sec pp. 451, 501; for a requiem Mass, sec p. 539.

IÎ ‘

Chapter IV

INCENSATION

I. The Use of Incense
1. The use of incense, a perfume burned in God’s honour, is an essen­
tial part of the rite of solemn Mass.1 Incense is used in solemn Mass to
add solemnity and splendour to the rite, and because of its symbolism.
In general, it is used as a mark of respect and honour,2 and it is a symbol
of the offering of sacrifice,3 of adoration,4 and of prayer.5
The rubrics prescribe incensation of the cross, of the altar, and of
the celebrant, after the Prayers of Preparation;0 incensing of the book
of the Gospels before, and of the celebrant after, the singing of the
Gospel;7 and, at the Offertory, incensation of the oblata, the cross, the
altar, the celebrant, and of all others who take part in the Mass.’ The
altar is incensed (a) to honour it because it represents Christ, and is
sacred by its consecration, by the inclusion in it of relics of the saints,
and by the daily offering on it of the Sacrifice; (b) to recall its consecra­
tion, in which incense played an important part; and (c) to renew, as
it were, its sanctification and purification in preparation for the renewal
of the Sacrifice. The cross is incensed as a mark of respect, because it,
too, represents Christ and recalls in a very special way the identity of
the Sacrifice of the Cross and that of the Mass. The Gospel book is inï S.R.C. 2424», 3O39-.
3 It is, e.g., carried before a bishop as he goes in procession to pontificate.
3 By God’s command the Jews offered incense in sacrifice (cf. Ex 30; Lv 2, 31); and
even in pagan rites the use of incense was common.
< Cf. the offering of the Magi to our Lord (Mt 2:11 ).
Cf. Ap 5:8; 8:3 and the prayer used when incensing at the Offertory, Dirigatur
T R. VI. 5.
(Ps 140:2).
• R. VII, 10.
o R. IV, 4.

INCENSATION

411

censed to honour it as representing Christ and His teaching, and to recall
that the chanting of the Gospel spreads abroad, like the incense, the
“fragrance of Christ,”9 in His word. In addition to being consecrated,
and set aside for the Divine Service, and offered with prayer, the oblata
arc also incensed. This is done as a further sign of the purification and
sanctification of these material elements10 which are destined to become
the Body and Blood of Christ and to ascend11 as an “odour of sweetness”
before the throne of God, as did the smoke of the holocausts of the Old
Law. The Celebrant, whether bishop or priest, is incensed as a mark of
respect for his spiritual dignity, and because he stands at the altar as
the representative of Christ, the instrument to offer His Sacrifice. The
clergy, acolytes, and people are incensed as a mark of honour not for
their personal merits, but because they arc all members of the Mystical
Body of Christ, sharing in varying degrees12 in His priesthood and COoperating in His Sacrifice.13
2. Little information about incensing is given in the rubrics of the
Missal. The only detailed instruction they contain has reference to the
incensation of the altar.14 The Caeremoniale Episcoporum deals more
fully with the question, in various places, and especially in Chapter ΧΧΓΤΙ
of Book I, which is entirely devoted to the matter. Its directions apply
not only to pontifical functions, but also, mutatis mutandis, to solemn
functions, in which the celebrant is not a bishop. Thus several times13
it says: Episcopus vel (alius) Celebrans, in its rubrics. The further de­
tails of the ceremony of incensing gradually took more definite shape
in practice, following common usage and the opinion of rubricians, and
were (in part) eventually fixed by decisions of the Congregation of Sacred
Rites. Certain details, especially in reference to the incensation of such
persons as the liturgical choir, remain unfixed, and so there is a good
deal of difference of opinion among rubricians, and some questions are
determined by custom.1’ This is recognized by the Caeremoniale itself11
and in decisions of S.R.C.”
3. In the Roman rite one thurible alone is used at any function, except
in processions of the Blessed Sacrament.19
»Cf. 2 Cor 2:15; Eph 5:2.
10 Cf. the incensing at the consecration of an altar and at the blessing of candles,
ashes, and palms.
11 Cf. the prayer (incensum istud) used at the incensing of the bread and wine.
” And so the number and kind of inccnsations vary.
« Hence, e.g., the vestrum sacrificium of the Orate, fratres; the prayer Unde est
memores.
>· R IV. 4. 5, 6.
« E.g., I. xxiii, 1. 4. 8.
»» The rules which are given in this book are based on the rubrics, on the decisions
of S R.C., on the opinions of the best rubricians, and on universally recognized usage.
” E g , I, xxiii. 30.
«8 E.g., 1579, 1644‘, 2883».
C.E. II, xxxiii, 7; RR· X, v, 3.

*

412

GENERAL CEREMONIES OF SOLEMN MASS

Π. The Handling of a Thurible
Carrying a Thurible
1. The thurible used in the Roman rite consists of a metal bowl sus­
pended on three long chains, and closed by a cover suspended from and
controlled by a fourth chain. The three chains of the bowl end in a disk,
which has on its upper side a large fixed ring as a handle. Through a
hole in the disk the chain of the cover passes. This chain is terminated
by a smaller ring, by which the chain is held and the cover raised or
lowered. Between the disk and the cover all four chains arc encircled by
a loose ring, which can be slipped up and down, and which, when pressed
down to the top of the cover, or over it if the top is pointed, holds it in
place when the thurible is closed.
2. Ordinarily the thurible is carried in the right hand.20 The thumb o(
the thurifer is passed through the large ring of the disk; the middle finger
through the small ring which controls the cover. By manipulating this
finger the cover can be raised a little or lowered at will. This is the rule
which is given in the Caeremoniale for the carrying of the thurible. In
practice, however, it is found too difficult and, by recognized usage, the
thurible may be carried by clasping the chains with the entire hand just
under the disk. The incense boat with its spoon is carried in the left hand
and held close to the breast.21
3. When incense is to be put in, the thurible is passed into the left
hand, so that the right may be free to transfer the boat22 and to regulate
the cover of the thurible.
4. The thurifer, when going to incense an object or a person, carries
the thurible in both hands. The left, holding the chains just beneath the
disk, is laid on the breast; the right holds the chains just above the bowl,
which is carried at the side, close to the right thigh.23
5. When not in use the thurible should always be carried somewhat
open, to permit air to reach the charcoal and to keep the cover cool. To
keep tire charcoal burning, it may be swung lightly, from back to front,
held in the right hand only. When, however, incense has once been put
in, the thurible should not be swung by the thurifer until it has been
20 C.E. I, xi, 7. Many rubricians give a rule that when the thurible is "ceremonially"
carried (i.e., after incense has been ceremonially put in) it is carried in the right hand;
otherwise it is carried in the left. But the rule given in the text is closer to the rubrics
and is not without its supporters, e.g., Caeremoniale Komano-Seraphicum, de Herdt,
Vismara, Croegacrt.
21 Ordinarily both hands — the left holding the boat, and the right the disk of the
thurible — should be held at the same height, unless the stature of the thurifer or an
unusual length of chain should require that they be held at different elevations.
22 Cf. C.E. I, xxiii, 1. Whenever possible, in a ceremony, an object should be handled
with the right hand both for the sake of convenience and out of politeness.
21 Some rubricians, however, say it is held ante pectus.

INCENSATION

413

used.2· Thus, after inccnsc has been put in for the Gospel, the thurifer
should not swing the thurible until after the inccnsation of the I k before,
and of the celebrant after, the singing of the Gospel.
Opening a Thurible
6. The thurifer hands the incense boat, partly open,” to the person
at the celebrant’s right (to the deacon, or the M.C. if he assists at the
putting in of incense). He then holds the thurible in his left hand, while
with his right he opens the cover by means of the control chain.” Next,
his left hand, in which he is holding all the chains just below the disk,
he places on his breast. The thumb and index finger sustain the disk, the
other fingers are extended and held close together. With the thumb and
index finger of his right hand he takes hold of the chains above the cover
but close enough to it to be able to control the thurible properly.
7. With the censer held in this manner the thurifer, somewhat bowed,"
presents it, and in doing so raises it to a height that will be convenient
for the celebrant. The thurifer should not hold the thurible too close to
the celebrant, nor should it be held too far away.
8. When incense has been put in and blessed (see III, § 7), the thurifer
steps aside a little, raises his left hand, letting the thurible hang, lowers
the cover — sharply, to make it close down firmly, but without undue
noise — and then pushes down the movable ring which keeps the cover
in place. If the thurible is not to be used at once, as when incense is put
in in preparation for the singing of the Gospel, it should be kept open until
it is needed.
Handing a Thurible
9. When the censer is handed to anyone who is not going to use it,
the thurifer presents it with his right hand and without kissing it.” He
places the disk or its fixed ring in the right hand of the person. When
the thurifer is not carrying the boat, he may present the thurible with
both hands — the disk with his right, and the bowl with his left, to the
right and left hand respectively of the person who takes the thurible.”
10. If the thurible is to be presented to the person who is to use it,
both hands arc needed. The person who presents the thurible takes the
24 Except in processions.
25 C.E. I, xxiii. 1.
20 Having thus raised the cover, the thurifer at once lowers his right hand. It is not
necessary, and it is undesirable, to open the thurible very far. It should be opened just
enough to permit the putting in of incense without difficulty. As the thurible ought,
ordinarily, to be carried open, when the time comes to put in incense it will often be
unnecessary to open it more. It is already adjusted for presentation to the celebrant.
■■ C E. II. iii, 10.
2* Only when presenting it to the celebrant is it kissed.
28 C.E. I, xxiii, 15.

tl

414

GENERAL CEREMONIES OF SOLEMN MASS

disk by the large ring and places it in the left hand of the person who
is to incense, and who receives the chains under the disk. He then” places
the bowl in the recipient’s right hand, holding the chains some distance
above the cover, so that the person who receives if may take hold of the
chains immediately above the top of the cover.33
11. In thus handing the thurible to the celebrant, the one who hands
it first kisses the disk, and then kisses the back of the celebrant’s right
hand as he takes the thurible. In receiving back the thurible, the cclebrant’s right hand is first kissed and then the thurible.32 These ceremonial
kisses arc omitted in requiem Masses,33 in presence of the Blessed Sacrament exposed, on Good Friday,34 and in presence of the Bishop al the
throne.349

Holding the Thurible (to Incense)
12. The person who is about to use the thurible places his left hand —
holding the chains — on his breast, the thumb and index finger sustain­
ing the disk, the other fingers extended, held together, and laid on the
breast. This hand is kept firmly in this position while incensing/1 In his
right hand he holds the thurible as close as possible to the cover, either
clasping the chains between the thumb and the index and second fingers,
or passing the chains between these two fingers. It is necessary to hold
the thurible close to the cover, or it will be difficult to control the move­
ment of the bowl and there is danger of entangling it in the chains. If
the bowl hangs too far away from the right hand it will be possible to
incense “neither conveniently, nor safely, nor gracefully.”3®

III. Putting in Incense
1. The thurifer stands while incense is being put in,37 but kneels when
it is put in by the Bishop of the diocese or by his superior1’ celebrating
or presiding at a solemn Mass. Even in this case, however, he stands if
the Blessed Sacrament is exposed.”
-.’J
The two actions should, for greater convenience, be separated, and the bowl
should not be passed to the person who is to incense until he has first taken the disk.
31 The rubrics (C.E. I, vii, 2; ix, I; xxiii, 4) suggest this order. There is another good
way also to hand the thurible, i.e., first to place the bowl in the right hand of the
person who is to incense, and then to swing one’s right hand across and place the
disk in his left.
32 R. VI. 4; C.E. I. xviii, 16.
33 R. XIII, 2; C.E. I, xviii, 16; II, xi, 5; cf. p. 513.
34 S.R.C. 41933.
«•C.E. I, xviii, 16; S.R.C. 30592.
33 C.E. I, xxiii, 8.
34 C.E. I, xxiii. 4.
32 Cf. S.R.C. 2027*.
'
33 Æe, the prelates of Religious Orders, see S.R.C 419819
39 S.R.C. 4198«*.

INCENSATION

415

2. When the celebrant is not a bishop, incense is put in at the altar,
not at the sedilia.40
3. When incense is put in “solemnly” — i.e by the celebrant or by
a presiding greater prelate41 — and not “privately,”42 it is always blessed,
even at requiem Masses.45 It is not blessed, however, if the Blessed Sacra­
ment alone is to be incensed.44 If, however, the Blessed Sacrament and
the altar arc to be incensed, as in a solemn Mass celebrated before the
Blessed Sacrament exposed, the incense is blessed.
4. The form of the blessing is always Ab illo benedicaris in cuius
honore cremaberis. Amen,*3 except at the Offertory of Mass, when the
longer form Per intercessionem beati Michaelis Archangeli, etc., is used.4·
5. The person assisting at the celebrant’s right,47 bows slightly4’ to­
wards him, and presents the incense boat with the usual ceremonial kiss
of the spoon and of the celebrant’s hand. At once he asks the blessing,
saying in the medium voice Benedicite, Pater Reverende.**
6. The celebrant turns towards the Epistle comer, lays his left hand
fiat against his breast, and takes the spoon with his right hand — first
presenting the hand to be kissed. Three distinct times30 he takes incense31
and puts it into the thurible, saying at the same timer13 Ab illo bene­
dicaris (at the first spoonful), in cuius honore (at the second) cremaberis.
Amen (at the third).
7. The celebrant returns the spoon, presents his right hand to be
kissed, joins his hands for a moment,33 and, having placed his left hand
on his breast,34 makes the sign of the cross over the incense in the thurible.
40 Cf. S.R.C. 1122, 4054«.
41 Sec Glossary, p. 612.
·- As, c.g., it is put in by the M.C., or by an acolyte before the incensation at the
Elevation. (. f. R. VIII, 8; C.E. 1, xxiii, 18.
43 R. XIII. 2; C.E. 1, xxiii, 15.
41 Eg., before the Procession on Maundy Thursday and Corpus Christi, or at
Benediction. C.E. I. xxiii. 18.
43 R IV, 4; C.E. I, xxiii, 1.
41 R. VII, 10; C.E. I, xxiii, 10.
4: Usually the deacon, or at a sung Mass, the M.C.; for the Bishop at his throne, the
assistant priest.
4’ R. IV, 4.
49 For a bishop or a regular prelate entitled to be addressed Reverendissime the
form is Benedicite. Pater Reverendissime (C.E. I, xxiii, 1, 10); for a cardinal Benedicite,
Eminentissime ct Reverendissime Pater.
30 R. IV, 4; C.E. 1, xxiii, 1. Some authors suggest that the incense be put in in the
form of a cross, i.e., in the centre to the celebrant’s left, then to his right.
31 The celebrant should put in a sufficient quantity of incense. It is absurd to see a
censer being used from which no smoke is issuing.
32 Interim (R. IV, 4; C.E. I, xxiii, 1, 2); and so is to be interpreted the direction
of Ordo Missae (in loco) (S.R.C. 2515”).
33 Because he is about to bless; R. VII, 5.
34 The direction of R III, 5 and C.E. I, xix, 3, that when the celebrant blesses ad
altare he places his left hand on it. means when he is standing at the altar and facing
it, and can thus conveniently do so (cf. C.E. I, xix, 3 where the rule is primarily given
in connection with the oblata).

GENERAL CEREMONIES OF SOLEMN MASS

8. The words of the blessing at the Offertory are to be divided1’ as
follows: Per intercessionem beati Michaelis Archangeli, at the first spoonful;
stands a dextris altaris incensi, at the second; et omnium electorum suorum,
at the third. While handing back the spoon the celebrant continues incensum
istud dignetur Dominus, joins his hands, and at the word benedicere, makes
the sign of the cross, and then finishes the form, with hands joined.

IV. The Act of Incensing
The Double Swing
1. With the bowl in his right hand close to his right thigh” the per­
son who is to incense makes the correct reverence.” Then keeping the
left hand firmly on his breast,58 he raises the right to the height of his
face, and swings the thruible in an outward and slightly ascending movo­
ment towards the object or person that is being incensed.” He then with­
draws it to die point whence he had started the swing, and, after the
slightest pause, swings it out again, and again withdraws it, this time
bringing it down to before his waist. The entire action, from the moment
he raises the thurible from his side (or from his waist) to before his
face until he replaces it before his waist00 is called a “swing” (ductus).*'
If two “swings” arc to be given this entire action is repeated twice; if
three swings (as, e.g., in incensing the Blessed Sacrament) it is repeated
three times. Between each swing the thurible is lowered to before the
waist, but at the end of the final swing it is brought to the side and there
held while the reverence that follows the act of inccnsation is made.
The movements of the thurible arc to be gentle and deliberate, not
hasty, violent, or jerky. The rubrics use the terms ducere and reducere
(retrahere) thuribulum.**
The Single Swing
2. In incensing an altar, or persons who are incensed collectively, or
objects like candles, ashes, palms, the single or simple swing is used. After
the bow (or genuflection) the thurible is raised to the height of the breast,
swung out towards the object or person, and then lowered. In other
words the act of inccnsation is a simple ictus. This act may be repeated
continuously a number of times as in incensing the altar, or a group of
persons in choir transeundo,*3 or it may be done in three swings in the*
39
83 According to the opinion of rubricians.
88 Some care must be taken not to burn the vestments.
Genuflection, bow, sec p. 420.
88 C.E. I, xxiii, 8.
39 This is an ictus
«° Or replaces it at his side, when the act of inccnsation is completed.
«» Cf. S.R.C. 3110".
«» E.g., C.E. I, xxiii, 4.
01 C.E. I, xxiii, 32.

INCENSATION

417

form of a cross, i.e., straight in front, to the left (of the person incensing),
and to the right, as when incensing things like ashes, or incensing the
congregation.
3. In both kinds of inccnsation: (a) there should be a slight pause
between each ictus, and a more defined pause between each ductus, to
distinguish them clearly from one another;*4 (6) it is unnecessary to make
noise by clanking the bowl of the thurible against the chains.
Note on the Double and Single Swing
4. Neither the rubrics of the Missal nor of the Caeremoniale make
any mention of different kinds of swings. Indeed the Missal*’ uses triplici
ductu and duplici ductu in speaking of the inccnsation of the altar, when
the single (simple) swing is used; and the Caeremoniale** uses triplici
ductu of the inccnsation of the altar and that of the cross or celebrant
alike, though the altar is incensed with single swings,*’ the cross and
celebrant with double ones. The description in the rubrics of the incensation
of the Gospel book'· and of candles or ashes** are identical. Nor is the
distinction between double and single swings found in such classical
rubricians of the seventeenth and eighteenth centuries as Gavanti, Merati,
Catalani.
Perhaps a basis for the distinction may be found in the rubrics in two
small points: (a) the altar is to be incensed as the celebrant moves, his
feet and hand are to move together;’0 this obviously, suggests the single
and not the double swing, for he could not make a double swing dum
procedit as the rubric directs;” (6) when there are many ecclesiastical
personages present in choir, the inferior clergy are to be incensed trans­
eundo'12 or as the classical rubricians say sine mora, partly to mark
distinctions of rank and partly because the lengthy incensation must be
brought to a close to enable the Mass to continue. This, too, seems to suggest
the use of the more speedy single swing.
The distinction between the two kinds of swings arose, it would seem
in practice.” It received its first official recognition in 1862, when S.R.C.’4
replied in the affirmative to this query: Itane intelligendus est ductus
duplex thuribili, quo Diaconus in choro incensore debet singulos Cano84 “Thuribulum ... competenti mora reducat” (C.E. I, xxiii, 8).
85 R IV, 4.
40 Rubrics in loco.
88 C.E. I, xxiii, 4, 5, 7.
” C.E. I, xxiii. 8.
«’S.R.C. 4057».
”R· IV, 4.
·’ R. VI, 5.
” C.E. I, xxiii. 32.
’s Obviously the single swing is easier for things or persons that are on the same level
as the person who incenses (e.g.. the altar), or on a lower level (eg. palms, the
congregation); while the thurible is naturally raised high when its movement is to be
directed to something (e.g., the Blessed Sacrament, the cross) or someone who is on
a higher level than the person who incenses. Symbolically, too. the double swing, being
higher and more prolonged, is more suitable for things or persons of greater dignity.
74 3110".

418

GENERAL CEREMONIES OF SOLEMN MASS

nicos, ut unusquisque ductus debeat perfici duplici ictu. In 1899 came
the query. Thurificatio SS"'1 Sacramenti, estne facienda duplici ictu in
triplici ductu, etiam intra Missam Solemnem . . . and the answer was
“yes,”7» with a reference to the reply of 1862. Finally, in 1900 the S.R.C?
decided that the double swing, defined in the two queries just referred to,
was to be used for the incensation of the altar cross, sacred images, the
book of the Gospels, the bishop, the celebrant, the ministers, beneficiaries,
and “all others of the choir or altar,” except those who are not incensed
singly. In the same decree, in reply to the query as to whether the double
swing should be used in incensing the altar and in the solemn blessing of
candles, ashes, and palms, S.R.C. answered “No.””

V. The Use of the Double and Single Swing
The double swing is used in incensing:7" (a) the Blessed Sacrament;
(b) the cross of the altar; (c) the book of the Gospels; (d) relics;
(e) sacred images; (/) any person who is incensed individually.
The single (simple) swing is used in incensing: (a) the altar; (b) things
solemnly blessed with the use of incense (e.g., candles, ashes, palms); (c)
persons who arc incensed collectively.’0

VI. The Number of Swings
In general the number of (double) swings that will be used in in­
censing any object or person will depend on the dignity of the thing or
person.’0
a) Three (double) swings are used in incensing:
(i) The Blessed Sacrament,"1
(ii) The cross of the altar,*2*
(iii) The book of the Gospels,”
(iv) A relic of the Sacred Passion,’4*
(v) An image of Christ,”
(vi) A cardinal everywhere,
(vii) A nuncio or a bishop visitor apostolic” in the place of his
jurisdiction,
’» S.R.C. 4048”.
74 D. 40572.
j ■
77 Which the Index of the Decrees thus summarizes non praescribuntur ductus duplici
ictu — 40572.
78 C.E. I. xxiii, 32; S.R.C. 2535, 4048®, 40572.
7® Cf. S.R.C. 40572.
” C.E. I, ix, 2; R. VI, 5.
80 C.E. I, xxiii, 31.
84 Cf. S.R.C. 32017.
87 C.E. I, xxiii, 18, 32; S.R.C. 4048®.
"'■S.R.C. 3288.
82 C.E. I, xxiii, 32; R. IV, 4.
84 C.E. I, xxiii, 32 (cf. xiii, 11).

INCENSATION

419

(viii) An archbishop in his province (except in the presence of a
cardinal),
(ix) A bishop in his diocese (except in the presence of a cardinal47),
(x) An extern bishop, an assistant bishop, an abbot — if the Bishop
of the diocese or his superior is not present,*·
(xi) The celebrant (except when there is someone of higher rank
present, to whom three swings are due”).
ô) Two (double) swings are used in incensing:
(i) The relics of the saints,®0
(ii) An image of our Lady or of a saint,*’
(iii) An archbishop, a bishop, an abbot, or the celebrant — when
he may not receive three swings (see viii to xi above),
(iv) A prelate inferior to a bishop,
(v) Dignitaries and canons (except in presence of a cardinal’2),
(vi) The superior of the church (outside cathedral and collegiate
churches),
(vii) The sacred ministers, i.e., the assistant priest, deacon, sub­
deacon in vestments.
c) One double swing is used in incensing:
(i) Dignitaries and canons in presence of a cardinal,
(ii) Priests (if not too numerous) when they are incensed in­
dividually.

Priests in choir in presence of a cardinal,” or when there are so many
of them that it would take too long to incense them individually are in­
censed collectively, with single swings. Those inferior to priests (e.g.,
seminarians) are incensed collectively,” i.e., with single swings. The thurifer
either («) makes one bow to them all (on each side of the choir) and
incenses them by walking before them continually incensing with single
swings; or (b) standing in the middle of the choir (facing one side) he
bows to the middle, to his left, and to his right, and incenses in the
same way, with a single swing towards the middle, another towards his left,
and a third towards his right.
fhe congregation is always incensed in this manner with three single
swings.

VII. Reverences Before and After Incensing
«) The celebrant, when incensing the Blessed Sacrament, always
” Ibid.
»»Cf. S.R.C. 2447», 2883'.
»» C.E. I, xxiii. 32.
Cf. C E. I. xxiii, 6; R. IV, 5.

S.R.C.
C.E. I,
C.E. I,
S.R.C.

2535.
xxiii, 32.
xxiii, 32.
2791«.

420

GENERAL CEREMONIES OF SOLEMN MASS

kneels.04 Both before and after the incensing he makes a moderate bow*
b) A genuflection is made before and after incensing: (i) a relic of the
Passion,0T (ii) the Bishop of the diocese, or his superior.
c) A deep bow is made before and after incensing the altar cross,“
but a genuflection is made if the Blessed Sacrament be present in the
tabernacle.00
d) A bow of the head is made to the book of the Gospels, to a relic
of the saints, or to an image.
e) To persons lower than the Bishop a bow is made, greater or less
according to the rank of the person who incenses and of the person who is
incensed.
The rule given by Caeremoniale'00 is “if the one who incenses is of equal
dignity with, or greater dignity than, the person who is incensed, they bow
the head to one another mutually before and after the inccnsation; but if
the person who incenses is of lesser rank, he salutes his superiors by bow­
ing his head deeply before and after, while the person who is incensed
makes either a slight bow or none at all according to the degree of dif­
ference in rank; and the person who incenses’01 makes only a slight bow,
or none at all, according to their rank, in incensing those who are inferior
to canons.”

Vin. The Incensation of the Altar’02
In Missa solemni sacerdos facta Confessione ascendit cum ministris ad me­
dium altaris: ubi dicto Oramus te, Domine, ct osculato altari, ponit incensum
in thuribulum, ministrante diacono naviculam, et thuriferario thuribulum; dia­
conus, parum inclinatus versus celebrantem, dicit: Benedicite, Pater reverende,
et osculatur cochlear, ct manum celebrantis ante et post. Celebrans ter incensum
ponit in thuribulum, dicens interim: Ab illo benedicaris, etc., et deposito coch­
leari producens manu dextera signum cnicis super thus in thuribulo, illud bene­
dicit. Postea diaconus dimissa navicula accipit thuribulum, ct dat celebranti,
osculata prius catenularum summitate, ct manu illius dextera: qui, facta Cnici
profunda reverentia, eam ter inccnsat, nihil dicens: et facta iterum Cnici reve­
rentia, incensat altare, ter ducens thuribulum aequali distantia, prout distri­
buuntur candelabra, a medio cius usque ad latus Epistolae: ubi demissa manu,
thurificat illius postremam partem inferiorem, mox superiorem, bis ducto thuri­
bulo: et conversus ad altare, elevans manum inccnsat cius planitiem, seu mensam
es C.E. I, xxiii, 18.
9,1 A bow of the head and a slight bow of the shoulders, which in kneeling is equiva­
lent to a low bow of the body. (S.R.C. 4179*.)
97 Cf. S.R.C. 2390·’, 2722-, 32O17, 3966. In ease (ii) if the person who incenses is a
canon ministering in his own church, he bows low only.
BB R. IV, 4; C.E. I, xxiii, 4.
»· R. IV. 6.
100 I, xxiii, 20.
101 Who, in this direction of the Caeremoniale, is supposed to be a canon
102 R. IV, 4-7 (cf. VII, 10); C.E. I, xxiii, 4, 5, 8, 11,

INCENSATION

2^1,
<

λA

-

O H.

------„

29*

«9

in parte anteriori, ter ducens thuribulum usque ad medium: ubi facta Cruci
reverentia, procedendo thurificat aliud latus altaris triplici ductu usque ad latus
Evangclii: et pariter inccnsata inferiori ct superiori parte ipsius lateris Evangclii
duplici ductu, adhuc stans ibidem, elevat thuribulum, et ter inccnsat superiorem
tabulae partem versus medium altaris, ut fecit in latere Epistolae: deinde manu
aliquantulum demissa, inccnsat anteriorem eius partem, seu frontem, ter ducens
thuribulum. dum procedit a latere Evangclii usque ad medium altaris, et facta
Cruci reverentia, inccnsat similiter triplici ductu reliquam partem anteriorem
usque ad latus Epistolae: ubi reddito ipsi diacono, ab eo ipse solus incensatur.103
Diaconus ct subdiaconus hinc inde assistunt celebranti cum inccnsat, ct cum
transeunt ante Crucem, semper genuflectunt?04

1. The celebrant, with the thurible held at his side, makes a deep bow
to the cross,105 or, if the Blessed Sacrament is present in the tabernacle/00
103 R. IV, 4.
104 R. IV, 7.

105 R. IV. 4; C.E. I. xxiii, 4.
100 R. IV, 6.

422

INCENSATION

GENERAL CEREMONIES OF SOLEMN MASS

or a relic of the Passion exposed over the altar for veneration,’0’ he genu­
flects. He then incenses the cross with three double swings, saying nothing.
He repeats the reverence when the incensation is completed.
2. Next he incenses with three single swings the inner part of the table
of the altar,*os on the Epistle side. The swings are made at equal intervals
between the middle and the right-hand corner of the altar.10’ The celebrant
takes a step forward at each incensation, beginning with his left foot, moving
his foot and his right arm together.”0
3. Standing at the Epistle comer he lowers his hand below the level of
the table of the altar, and incenses the side of the altar with two single
swings. With the first he incenses the lower part of the side, with the second,
the upper part, nearer to the level of the table.
4. Then turning towards the middle of the altar he begins the incensa­
tion of the front part of the table, incensing it with three single swings at
equal intervals between the Epistle corner and the middle. During this in­
censation he takes three steps, beginning this time with the right foot, and
proceeding as described in § 2 supra.
5. At the middle he faces the cross, holds the thurible momentarily
at his side, and makes the proper reverence. Then he proceeds to incense
the inner part of the table on the Gospel side, just as he incensed the
Epistle side.
6. Standing at the Gospel comer he incenses the side of the altar, below
and above, with two single swings, as at the Epistle corner.
7. Still standing at the Gospel corner,”· but facing towards the middle
and, without moving,”2 he raises the thurible and incenses the front part of
the table, beginning at the corner quite close to himself and stretching out
his arm to do the incensation of the parts which arc farther from him.
8. Then lowering his hand he begins the incensation of the front part of
the structure of the altar, doing this with three single swings, equally dis­
tributed towards the frontal, and moving forward one step with each (be­
ginning with the left foot), as he did in incensing the table.
9. At the middle he again faces the cross, holds the thurible at his side,
and makes the proper reverence.
>or Cf. S.R.C. 2722*.
’* ?
108 But not the retable nor the gradine nor the candlesticks. It is this incensation that
replaces the incensation at the back that can be done when the celebrant can go
around the altar (sec 5 12, infra).
,oa Ordinarily there are three candlesticks placed at equal intervals and they sene
as a guide; but should they be more or less in number the number of incensations will
always be three (C.E. I, xxiii, 6; R. IV, 5).
110 C.E. I. xxiii, 8. It is this incensation that is dropped when the altar can be
incensed at the back.
“» R. IV, 4.
“J If the altar be a very long one he may move forward a little; if he does, he should
return to the Gospel corner before beginning the incensation of the front of the altar.

423

10. He continues the incensation, finishing that of the front part of the
altar on the Epistle side with three single swings.
11. Then he hands the thurible to the deacon (or other assistant), giving
him time and opportunity to kiss his right hand as he does so.
12. Incensation of the altar around which the celebrant can conveniently
walk; having incensed the cross, and any relics or images on the altar, the
celebrant incenses the table on the Epistle side with the usual three swings
(Nos. 8, 9, 10 of the illustration, p. 421), and the side with the usual two
(Nos. 11 and 12); then he walks around the back of the altar and as he
walks incenses it with six swings (Nos. 13, 14, 15, 16, 17, 18); then the
usual two at the Gospel corner (Nos. 19, 20); then the table of the altar
on the Gospel side (Nos. 21, 22, 23); he finishes as usual by incensing
the front of the altar (Nos. 24-29). In other words, only three incensations
at each side (instead of six) are made over the table itself.”1

Remarks on the Incensation of the Altar
13. The Caeremoniale"* remarks that while incensing the altar the cele­
brant is to act graviter et decore (slowly, reverently, and gracefully), and
is not to move his person or head while moving the thurible. He is to move
his right hand and arm commode ac tractim, tn a becoming manner and
slowly.
14. No words are used at the first incensation of the altar at Mass. At
the second incensation, at the Offertory, there is an accompanying prayer
(sec p. 493).
15. The simple swings which arc used in the incensation of the table
and front of the altar arc straight swings. Only at the incensation of the
oblata at the Offertory is a circular movement ordered. The thurible is held
fairly close to the tabic of the altar. In incensing the side of the altar, a
straight swing is the better also, but a semicircular one for each of the two
swings is permissible (from right to left on the Epistle side; from left to
right on the Gospel comer).
16. The deacon and subdeacon assist the celebrant at the incensation.
sustaining his arm,”5 the deacon with the left hand,”" the subdeacon with
the right. When he makes a deep bow to the cross they genuflect, even when
the Blessed Sacrament is not present,”’ unless they be canons officiating
in their own church, when they bow only.
Incensation of Relics or Images on the Altar
Si veto in altari fuerint reliquiae, scu imagines Sanctorum, inccnsata Cmcc,
ct facta ei reverentia, antequam discedat a medio altaris, primum inccnsat eas
113

113

1962 Missal (illustration). Cf. S.R.C. 3413.__
""CE. I. ix, 1; X, 2.
I. xxiii. 8.
>’■ R. IV. 7; S.R.C. 3792“.
C.E. I, ix, 1; X, 2.

9

424

GENERAL CEREMONIES OF SOLEMN MASS

quae a dexteris sunt, idcst a parte Evangelii prope Crucem, bis ducens thuribu·
lum, et iterum facta Cnici reverentia, similiter incensat bis alias, quoc sunt a
sinistris, hoc est a parte Epistolae: deinde prosequitur inccnsationcin altaris
ut supra, ter duccns thuribulum in unoquoque latere, etiamsi in co essent plura
reliquiae, vel imagines, seu etiam plura, vel pauciora candelabra.”*
Si in altari fuerit tabernaculum sanctissimi Sacramenti, accepto thuribulo,
antequam incipiat inccnsationcm, gcnuflectit, quod item facit quotiescumque
transit ante medium altaris.118
119

17. If there are relics120 exposed on the altar™ for veneration, or images
of saints122123
* on the altar, the celebrant, after making the proper reverence
following the incensing of the cross, incenses them with two double111
swings, whatever the number of reliquaries or images be. To do this he
docs not leave the middle of the altar, nor, because of the presence of
the cross before him, does he make the usual bows before and after the
inccnsation. He first incenses the relies or images on the Gospel side,
beginning with the ones nearest the cross, makes the proper reverence to
the cross, and then incenses those on the Epistle side, beginning again
with those nearest the cross.121 After that, without any further reverence
to the cross, he begins the inccnsation of the table of the altar.
Incensation of Relics or Images Over the Altar
18. A relic of the True Cross that is exposed for veneration over the
altar in the middle, is incensed at the same time as the altar cross, with three
double swings.129 The celebrant stands while incensing it and the cross,
but genuflects before and after the inccnsation, even when the Blessed
Sacrament is not in the tabernacle.120 Any other relic of the Passion ex­
posed in the same way is likewise incensed with three double) swings,
with a genuflection before and after,127128
immediately after the inccnsation
of the altar cross.
118 R. IV, 5.
119 R. IV, 6.
130 They arc usually in reliquaries and placed between the candlesticks (C.E. I,
xii, 12).
121 In altari, says the rubric, R. IV, 5 and C.E. I, xxiii, 6, not near it, nor on
the table.
123 These usually take the form of busts made of silver or other suitable material
(C.E. I, xii, 12); sometimes they contain relies; but whether they do or do not they are
to be incensed (S.R.C. 2375’).
123 From the wording of the rubric bis ducens thuribulum (which might mean two
single swings, or one double one or even two double ones) it is impossible to tell whether
double or single swings should be used. Many authors arc not more explicit, and some
seem to suggest that the swings for the altar and relies arc the same (i.e., single). But the
general rule (cf. S.R.C. 40572) is that double swings arc used in the inccnsation of
images, a fortiori of relies; and so it would seem that the images and relies on the altar
arc incensed with double swings. Martinucci, De Amicis, Fortescue, Vismara, Hébert,
Vavasscur, Baldeschi say so explicitly.
12‘ If relies or images be on one side only, naturally the incensation on the other
side is omitted.
135 S.R.C. 4026».
128 Cf. S.R.C. 23242, 3201T.
w cf. S.R.C. 3966.

INCENSATION

425

19. An image of Christ which is placed, for the occasion, over the altar
for special veneration’28 is to be incensed with three double swings, im­
mediately after the reverence following the incensation of the cross. How­
ever, no bow is made to it before or after. In similar circumstances an
image of our Blessed Lady, or a relic’2’ or an image of a saint, is honoured
with two130 double swings.

IX. The Incensation of the Choir
General Rules

1. The inccnsation of the clergy in choir is to be begun by the inccn­
sation of the person of highest rank on the “higher” (dignior) side of
the choir.'31 In greater churches the higher side is that on which the
Hebdomadarian’32 sits. If he is absent from the choir, the higher side is
that on which the person of highest rank present sits.’’1 If there is no
person of rank higher than others, and in lesser churches where there is
no Chapter, the higher side is the Gospel side.
2. When in greater churches there arc different “orders” (or divisions)
of the clergy, they form four distinct groups’14 for ceremonial purposes:
(a) the sacred ministers and others who minister with, and directly assist,
the celebrant (bishop or priest); (b) the dignitaries and canons; (c) the
beneficiaries and chaplains of the church and other priests (secular or
regular); (d) seminarians, and even lay persons, assisting in choir in cassock
and surplice.
3. In greater churches the incensation begins with those of the highest
order,13S on the higher side. These usually occupy the higher stalls at the
back of the choir on each side, those of highest rank being nearest the
altar. Those of the same order on the opposite side are incensed next.
Members of the second order on this same side are then incensed, and
after them those of this order on the opposite side, i.e., that on which
the inccnsation had begun. Then those of the third order on that side,
and finally the remainder of the order on the opposite side.”8*
114
,:s E g , an image of the Infant Jesus at Christmastidc.
«•Cf. S R C. 1322».
”°Cf. S.R.C. 4057».
«’S.R.C. 851, 3216.
«» Sec Glossary. p. 609. Cf. C.E. 11, vi, 12; S.R.C. 973, 1664’, 2960’.
’«S.R.C. 3059»».
114 Cf. C.E. I. xviii, 7. The Cacremoniale adds another group, after the canons, i.e.,
magistrates and lay noblemen Regarding these, see pp 428 and 430 and Ceremonies
of the Roman Rite Described, "Civil Dignitaries at Mass.”
«» Ordinarily, when there is no extern bishop present, the highest order in choir are
the dignitaries and canons, who are regarded as forming one single group.
«•Cf. S.R.C. 235», 851, 1144, 1339. 1481, 1664, 1773».

426

GENERAL CEREMONIES OF SOLEMN MASS

4. No member of the clergy (nor server) is to be incensed except he
be in choir dress”7 or vested.
5. The person who incenses is always uncovered”’ and, except when
incensing the Blessed Sacrament,”0 he stands. The person who is incensed
always stands”0 uncovered;”1 not even the skullcap may be worn.”7 By
usage, he holds his biretta with both hands before his breast. The Pope
alone is incensed sitting.
6. A person in choir who is about to be incensed, bows beforehand
(on the approach of the person who is to incense him) to the person —
ecclesiastical or lay — who is to receive incense immediately after him,
when that person is near, capitis num modeste invitet ad thurificationem
prius capiendam.1*3
7. As a general rule the person who incenses and the person who is
incensed (except the Bishop or a Legate, who blesses instead”*) bow to
each other before and after (sec VII, e, supra').
8. In greater churches all in choir stand,”1 while prelates and canons
are being incensed. Then the prelates and canons may sit while others
arc being incensed. In general, when there are several orders of clergy in
choir, those belonging to the order that is being incensed, and those of a
lower order, stand; all others may sit.
Who Incenses the Choir?

9. In general at a solemn Mass the deacon of the Mass incenses the
choir.”’ At a pontifical Mass the deacon (a canon) incenses the prelates,
dignitaries, and canons, and others down as far as prelates di mantellone
included (see § 10, r)—alios de choro says Caeremoniale, I, xxiii, 24.
The lower clergy are incensed by the thurifer. But if the Bishop only
presides at Mass, or is not present at all, the deacon (not a canon) incenses
all who are in choir, qui et ceteros omnes thurifteat,3*1
Order and Number of Incensations

10. In greater churches,”’ the order of the incensation is as follows:”’
a) The celebrant, whether bishop or priest, is incensed first no matter
”7Cf. S.R.C. 1650=.
»««C.E. I, xxiii, 18.
138 Cf. C.E. I, xxiii, 12; S.R.C. 1650«.
140 Ibid., 16, 17.
■
141 If he be of a lower rank than a bishop. For a bishop is sometimes incensed with
his mitre on. Cf. C.E I, xxiii, 16.
142 S.R.C. 1258', 1324.
C.E. I. xxiii, 20.
'“Ibid., 21.
442 Ibid., 19.
149 R. VII, 10; C.E. I. ix, 5; xxiii. 24, 26; SR.C. 248’ (cf. 2175)
C.E. I, xxiii, 26. Cf. R. VII, 10; S.R.C. 701.
,4»The rubrics for incensation in monastic rites arc sightly different
449 The number in parentheses that follows the name of each person denotes the
number of double swings that he is to receive.

_

Λ

x.

I

INCENSATION

427

who is present (3; but 2 in presence of someone of higher rank presiding at
the throne, i.e., a cardinal, the nuncio in the place of his nunciature, the Arch­
bishop in his province, the Bishop in his diocese’”);
/>) A cardinal, legate or not, everywhere (3);
c) An apostolic nuncio (or legate), even if not a bishop’5* in the
place of his nunciature (3); a bishop apostolic visitor (3);
d) The archbishop of the province (3; 2 in presence of a cardinal);’”
The Bishop of the diocese (3; 2 in presence of a cardinal);’”
/) The assistant priest and the assistant deacons’” (2 each);
g) Extern archbishops, who rank according to the date of their appointaient (3 each; 2 in presence of a cardinal, of the Archbishop of the
province, or of the Bishop of the diocese’”);
/i) Extern bishops (the same rule). If a titular bishop who is a mem­
ber of the Chapter sits with the Chapter, he is incensed with the canons
(A, infra) receiving two double swings like them;
/) Protonotarics de numero participantium™' (2 each);
/) The vicar capitular, sede vacante (2); the vicar-general’” (2;
1 in presence of a cardinal);
A) The dignitaries and canons of the Cathedral Chapter’” (2 each;
1 in presence of a cardinal);
I) Canons of collegiate churches, present as a Chapter”· (2 each;*00
1 in presence of a cardinal);
m) Mitred abbots’0’ (same rule);
n) Protonotaries supernumerarii and ad instar participantium™· (same
rule);
o) Supcriors general of Religious Orders (same rule);
P) Domestic prelates, if not canons or if not in canonical dress and
with their Chapter (same rule);
q) Titular protonotarics,*° if not canons or if not in canonical dress
and with their Chapter (same rule);
150 C.E. I, xxiii, 32.
”’ C.J.C. 269, § 2.
153 C.E. I. xxiii, 32.
153 Ibid. He receives three in presence of his metropolitan (unless the latter is
cardinal).
164 Cf. C.E. I, xxiii, 27. These form one body with the Bishop when assisting him at
the throne, whether he presides paratus or in cappa and so are incensed before extern
bishops and other prelates who may be in choir.
153 Cf. S.R.C. 24472. 28835, and 4355«, 4361«.
««C.E. I, xxiii, 29; S.R.C. 4154«.
137 C.J.C. 370; S.R.C. 1086:, 4154««; S. Congregation of the Council. May 17. 1919.
158 C.J.C. 408; C.E. I. xxiii. 32; II. ni. 12; S.R.C. 156«. 805, 17733, 3110«®. Where
the prebends are distinct, the presbytcral canons are first incensed, then (he diaconal
ones, and lastly the subdiaconal ones.
150 S.R.C. 1664·.
««S.R.C. 15132, but cf. 156«, 2046, 3643.
C.E. I. xxiii. 29; S.R.C. 156.
162 Cf. S.R.C. 4154«
««.
"'Ibid.. §66.

428

GENERAL CEREMONIES OF SOLEMN MASS

r) Prelates di mantellone (e.g., papal chamberlains) if not canons, or
if not in canonical dress and with their Chapter (same rule);
s) Beneficiaries,”4 cathedral chaplains, etc. (1 each);
t) All other priests in choir (1 each);”5 in presence of a cardinal, or
if the clergy be numerous, the beneficiaries and other priests are incensed
collectively”8 (see VI, c);
u) Seminarists, who are always incensed collectively.”’
11. In smaller churches (parish churches, the churches of Regulars) the
order is this:
a) An outside bishop (3);
b) Other (lesser) prelates (2 each);
c) The rector of the church (2, by custom);
d) All other priests (1 each);
e) Assistants or servers present in choir dress are incensed collectively
(see VI, c).
12. The inccnsation of lay persons of high rank is treated of in Caere­
moniale, I, xxiii, 25, 30, 31, 32. Many decrees of S.R.C. also deal with
the question.”8 Briefly the rules are these: (a) A king is incensed before
the Bishop (presiding); a president, viceroy, or governor of a state, im­
mediately after the Bishop and his immediate assistants at the throne (i.e.,
the A. P. and the two assistant deacons).”® Each of these is incensed
by the deacon, with three double swings, (ό) High officials (e.g., a minis­
ter of state) arc incensed after the canons of the church, if these are vested;
before them, if they arc in choir dress. Officials of the next rank (e.g., a
lord mayor) are incensed after prelates and canons, but before the rest
of the clergy.*
170 Each of these is incensed by the deacon, with two double
swings.171 (c) Lesser officials arc incensed after all the clergy in choir.
Each of them is incensed by the thurifer,172173
with two double swings.1”
All these laymen (except a king) receive one swing less in the presence
of a cardinal.
”4 Cf. S.R.C. 3003s.
”s S.R.C. 1264s.
”« C.E. I, xxiii, 32.
”7 S.R.C. 2791«.
188 See index Generalis, Vol. V of the decrees, under Thurificatlo.
”® C.E. I, xxiii. 30, 32.
170 Ibid, and S.R.C. 281, 1078, 2132®.
iri C.E. I xxiii 32.
Ibid. and SR.C.’497, 1187, 1192, 1290s, 1898, 2175, 3264s.
173 Sec Ceremonies of the Roman Rite Described, (1962) p. 188.

Chapter V

THE KISS OF PEACE1

1. The Pax or kiss of peace is the ceremonial embrace and kiss, in sign
of fraternal charity, which is given during solemn Mass to all the clergy2
present and to those engaged in the service of the altar.
2. It is given at every solemn Mass, even in the presence of the Blessed
Sacrament exposed,3 4except in Masses for the dead,* and on Maundy
Thursday and on the Easter Vigil.®
3. The person who is to receive the Pax stands8 with joined hands, and
when the person who is to give it presents himself, bows slightly or more
deeply according to the difference in rank between him and the person
who gives the kiss.7 This latter never bows before giving the Pax;8 but
after giving it he bows according to the difference in rank between him and
the person to whom he has given the kiss.
4. The person who gives the Pax leans forward and lays both hands
on the shoulders of the other. The one who receives the Pax also bends
forward and clasps the arms of the giver, holding them at the elbows.®
At the same time they approach the left cheek to one another,10 so that
1 R X, 8; C.E. I, xxiv; II, viii, 75.
*Cf. S.R.C. 100, 3591.
5 Special rubric in loco.
’S.R.C. 3792’.
·C.E. I, xxiv, 7.
’ R. XIII, 1.
’Cf. C.E. re. inccnsation, I, xxiii. 20.
* No matter what the rank of the person who is to receive the kiss. C.E. 1, xxiv, 5 (cf.
S.R.C. 32811 ). Quia, says C.E. I, xxix, 8, ante non habetur consideratio ipsius ministri
deferentis, sed Racis, quae a Sacrificio altaris ad illum defertur. The person who
brings the kiss of peace represents Christ (cf. Callcwaert and Vismara).
“S.R.C. 29157 (in which S.R.C. approves formally of the teaching of Gavantus).
Many rubricians say that if the Pax is given to a “greater” prelate (see p. 612), the
person who gives it docs not lay his hands on the shoulders of the prelate but on his
arms. There is no mention of this in the rubrics. If it be an established custom it may
be followed in accordance with C.E. I, xxiv, 12.
” Sinistris genis sibi invicem appropinquantibus, rays R. X, 8; appropinquat
(Presbyter assistens) sinistram genam suam sinistrae Celebrantis, ita ut se invicem leviter
tangant, is the rubric of C.E. II, viii, 75.

429

430

GENERAL CEREMONIES OF SOLEMN MASS

they almost touch.11 While thus embracing each other the person who gives
the Pax says Pax tecum, and the other replies Et cum spiritu tuo. They
then resume the erect position, and with joined hands bow to each other.
5. The order to be followed in giving the Pax in choir is, in general,
the order that was followed in incensing the choir12*
11375(sec p. 426), unless
another order is established by legitimate custom.” In cathedral churches
where the canons arc divided into three orders, the Pax will be given —
on each side of the choir, if each order is divided — to the first canon
(dignitary) of each order.” Where the prebends are not distinct, it is
given to the first canon or dignitary only on each side of the choir. It is
also given to the first of the lower orders (the priests, or seminarists) in
accordance with the rubric of the Missal.” Those who receive the Pax
pass it on to their immediate neighbour.”
6. In a pontifical Mass the assistant priest gives the Pax to all those
who had been incensed by the deacon, and the M.C. or an acolyte gives
it to all others.” In an ordinary solemn Mass it is the subdeacon who gives
the Pax to those in choir.”

The Pax-Brede
Ί. To “greater” prelates19 present at low Mass,20* to the clergy in a
sung Mass, and to lay persons of high rank present at solemn Mass·-1 or
low Mass2223the kiss of peace is conveyed by means of the instrumentum
pacis or pax-brede.”
8. (a) At a pontifical Mass the brede is kissed by the A.P.24 (immedi­
ately after having received the Pax from the celebrant) and is carried
(i) by him to those who had been incensed by the deacon (p. 426),
(ii) by a M.C. or a server to others who are to receive the Pax.”
11 So the rubricians interpret leviter tangant of C.E. — a moral, not a physical touch.
And C.E. I, vii, 5 says of the celebrating bishop: qui sinistram genam suam cum
sinistra ipsius presbyteri assistentis approximans. The older rubric of the Missal was
altered from sibi invicem approximantibus to sinsitris genis sibi, etc. (Vavasscur·
Stercky, I, 140).
12C.B. I, xxiv, 3; S.R.C. 1370.
13 C.E. I, xxiv, 12.
Ibid., 6.
15 R. X, 8.
18 C.E. I, xxiv, 6.
17 ,bid- 7·
"
” R. X, 8. Some rubricians say that he should give it only to those who had been
incensed by the deacon; and that others should receive it from the M.C. or an acolyte
Legitimate custom may be followed (C.E. I, xxiv, 12).
lu See Glossary, p. 612.
20 C.E. I, xxix 8; xxx, 2.
>
« C.E. I, xxiv, 6. The rubric says magistratus, et Barones ac nobiles. Cf. S.R.C. 269
18301, 3780®. Sec Ceremonies of the Roman Rite Described (1962), p. 188
22 C.E. I, xxix. 8 speaks of Princeps.
23 Sec Glossary, n. 611.
24 C.E. I, xxiv, 6.
23 C.E. I, xxiv. 7; S.R.C. 3780®.

THE KISS OF PEACE

b) At a solemn Mass coram Episcopo, the brede is kissed by the A.P.
after he has given the Pax to the subdeacon, and it is carried (i) by the
subdeacon to all who had been incensed by the deacon (p. 426), (ii)
by a M.C. or a server to all the rest.
c) At a solemn Mass, not coram Episcopo, the brede is kissed by the
deacon, after having given the Pax to the subdeacon, and is carried by the
latter to those who arc to receive the kiss of peace.
9. In low Mass the server (or chaplain, in the Mass of a bishop),
after the prayer Domine !esu Christe, qui dixisti, kneels at the right of
the celebrant and presents the pax-brede to him. The celebrant kisses it,
saying Par tecum, to which the server replies Et cum spiritu tuo. The server
than presents the pax-brede to the prelate or layman (who remains kneeling)
to be kissed, saying Pax tecum™ (see p. 351).
10. When the kiss of peace has to be given to a number of persons, it
should come to an end before the celebrant sings Dominus vobiscum pre­
ceding the Postcommunion prayer.
- R. X, 3; C.E. I, xxix, 8; xxx. 2. The first assistant chaplain would present the brede
to a prelate or layman of very high rank.

Chapter VI

THE MUSIC OF SOLEMN OR HIGH MASS'

I. Sacred Music
1. Music is a complementary part of the sacred Liturgy and partic­
ipates in its general scope, which is the glory of God and the sanctification
of the faithful. Its principal office is to clothe with suitable melody the
liturgical text, thereby adding to its beauty and solemnity.
2. Sacred music should possess in the highest degree the qualities which
are proper to the sacred liturgy. It must be, above all, holy — excluding
all that is unseemly or profane2 — it must be truly artistic, that it may
influence and elevate the minds of those who hear it; and it must be
universal in character, suited to the many peoples that make up the Church
of Christ?
3. The official traditional music of the Western Church is plainsong.
It is known also as Gregorian chant. The official text, which must be used
for the Mass in the Roman rite, is that of the Vatican Gradual? Plainsong
is exclusively prescribed for certain parts of the Mass, i.c., for all the
1 I he subject is dealt with in C.E., especially I. xxvii and xxviii; in the Mom Proprio
of Pius X (1903) Inter pastoralis officii sollicitudines (which the Pope terms "the
Juridical Code of Sacred Music"); in the Constitution Divini Cultus of Pius XI, 1928;
in Mediator Dei of Pius Xll (1947) especially §§ 191 sqq [203 sqq.]; C.J.C. 1264 and
various decisions of S.R.C.; Encyc., Musicae Sacrae Disciplina. December 25, 1955;
Instructio de Musica Sacra (1958); Variationes in cantu in Missali, Kyriali, Graduait,
et Antiphonali ( 1961 ); Officium Hebdomadae Sanctae (1959).
*Cf. C.J.C. 1264, 5 1.
’Cf. M.P. 55 l, 2.
«i
« The typical edition was issued in 1908. [S.R.C. 4203, 4217]. Editions derived from
the Vatican Gradual and furnished with rhythmic signs arc permitted (S.R.C. 4263,
4345); Instr, n. 59; and transcriptions of the text into modern musical notation arc also
allowed, provided that the order of the notes and of the neums is in no way altered
(S.R.C. 4166’, 4345»).

432

THE MUSIC OF SOLEMN OR HIGH MASS

433

chants of the sacred ministers. It is the supreme model for all church
music.’
Classical polyphony (e.g., the works of Palestrina), and such modem
compositions as conform to the standards’ which the Church requires for
sacred music, arc also permitted.’ The Code of Canon Law, confirming
the legislation of Pius X, bans from the church all music of an unsuitable
character and orders that the laws regarding sacred music be observed?

II. The Liturgical Text
1. Latin is the official language of the Roman rite and to sing anything
in the vernacular during “solemn liturgical functions,” such as solemn
Mass, is forbidden.” Much more so is it forbidden to sing during solemn
Mass translations of the common or variable parts of the Mass.10
2. As the liturgical text is the important thing, and not the music
which must be subservient to the text, it must always be sung in full at
least recto tono (monotoned).11 No liturgical text may be omitted in the
course of the Mass. It must be sung or recited in full as it is found in
the Missal, without alteration or inversion of words, without undue repeti­
tion,” without breaking syllables and always in a manner intelligible to
the faithful.13
3. At the Offertory, after the antiphon has been sung, a short motet,
in Latin, in keeping with this part of the Mass may be sung. It must not
continue beyond the Secret. After the Communion antiphon a Latin motet
suitable for that part of the Mass may be sung.”

III. The Sung Texts
1. In solemn Mass the parts of the text that are sung by the choir (and
congregation when possible) are (a) from the Ordinary': the Kyrie, Gloria,
Creed, Sanctus, and Agnus Dei; (h) from the Proper: the Introit, the
Gradual with the Alleluia verse or Tract or Sequence, the Offertory and
Communion antiphons.
M.P. § 3; Mediator Dei, §§ 191, 192 (§5 203, 204]: cf. Instr., nn. 5, 16.
·■ E.g., such compositions must have nothing profane nor theatrical about them; they
must observe unity of composition; and their length must be suitable for the sacred
liturgy (cf M.P. ξ§ 22, 23).
7 M.P. 5§ 4, 5; Mediator Dei. §§ 62. 193 [§§ 66. 205]; Instr., nn. 6. 17. 48.
e Canon 1264. § 1; Mediator Dei, § 191 [§ 203].
“M.P. 5 7; SRC. 3230, 34961. 3827*. 3880. 3975’. 3994; Instr., nn. 13, 16.
*» Μ P. § 7; cf. S.R.C. 4235»; Instr., n. 14.
” S R C. 2424-, 3365"; Instr., n. 21.
*- These qualifications concern modern compositions.
” M.P. § 9; Instr., n. 21a.
14 Instr., n. 27 b. c.

* ■

434

i

GENERAL CEREMONIES OF SOLEMN MASS

2. For the Ordinary of the Mass the Graduate (or the excerpt from it
containing the chants of the Ordinary and called the Kyriale) contains
eighteen Masses and also a number of ad libitum chants. While each Mass
has a heading indicating the occasions for which it is suitable,” it is not of
obligation to follow these directions, though, of course, it is very laudable
to do so. Nor is it binding to take all the music of the Ordinary from
the same Mass. A text may be chosen from any of the Masses (includ­
ing the ad libitum chants) so that the Kyrie may be from one Mass, the
Gloria from a different onc.,rt There is one exception, however, to this rule:
on ferias, only the Masses appointed for them (Nos. XVI and XVIII) may
be used.14
*1718
The Organ Supplying an Accompaniment'9
3. When possible the texts of solemn Mass should be sung in full,”
even such long parts as the Gradual20 or Sequence.21 If, however, it happens
that singers cannot be provided, or that they are not sufficiently capable,
the organist is allowed not only to supply music for alternate verses of the
Kyrie, Gloria, Sanctus, and Agnus Dei,22 but also to supply one or more
of the texts of the Proper. In such cases, while the organ plays the melody
of the text in question or another melody, the words of the entire text must
be sung recto tono, i.e., monotoned by one of the choir.2324It is never
permitted to omit completely in solemn Mass any of the texts that should
normally be sung — each must at least be recited audibly recto tono.'·'
This method of supplying a text — alternately with the singers or com­
pletely — is neither prescribed nor recommended. It is merely allowed
when it is customary or because of the lack of trained singers.25 It may not
be used when the organ cannot or may not be played alone26 (see V, §§ 58). It may not, therefore, be resorted to in a solemn requiem Mass; hence
the texts of this Mass must be fully sung. Nor may the organ supply alter­
nate verses of the Creed; this must be entirely sung.27*To sing one or more
of the texts to a psalm tone is permitted,2· in case of necessity.
14 E.g., Tempore Paschali, in Festis Solemnibus, in Festis B. Mariae Virginis, in
Dominicis infra annum.
10 Rubric of the Gradual, after Credo IV (cf. S.R.C. 43032).
37 Ibid.
18 For the music that may be "supplied" by the organ, sec V § 9.
10 S.R.C. 24242, 33657, 3624’», 3994=; cf. 4189»; cf. Instr., n. 21.
20 Cf. S.R.C. 3590.
« Cf. S.R.C. 4054«.
23 Cf. C.E. I, xxviii, 9.
23 C.E. ibid., 6; S.R.C. 29942, 38272; Instr., n. 21c.
24 See note 19
24 Cf. S.R.C. 40673, 4189«.
24 Cf. S R.C. 3108»«.
27 C.E. I, xxviii, 10; SR.C. 1O233, 3108”, 38272.
24 S.R.C. 3697'; Instr., n. 21c.

THE MUSIC OF SOLEMN OR HIGH MASS

IV. The Singers
1. Singers at solemn Mass have a real liturgical office;” they aid, and
sometimes entirely replace, the clergy in the music of the liturgy. Church
music is essentially choral, and hence, while solo singing is not entirely
excluded, it must never predominate to the extent that the greater part of
the liturgical chant is executed in this way. The solo should be treated
simply as a theme which should be closely incorporated with the fabric of
the entire choral composition.30
2. In a large church three distinct bodies will normally take part in the
liturgical music: (a) the clergy31 in choir and the entire congregation, who
will sing at least the responses and usually also the Ordinary of the Mass;
(ά) the schola cantorum, or special choir of trained singers, either clerics or
laymen, which will execute the more difficult parts of the Mass (i.e., the
Proper) or sing polyphonic compositions; (c) the chanters — one, two, or
even four on great solemnities” — who intone musical texts or sing parts
alternately with the special choir or with the congregation.
3. The liturgy always supposes that the clergy sing in the more solemn
functions, and the liturgical ideal is that the entire congregation should join
in the singing, thereby taking that “active part in the holy mysteries and
in the public and solemn prayer of the Church which is the first and in­
dispensable source of the true Christian spirit.”31 St. Pius X, Pius XI,34
and Pius XII13 have strongly urged that every effort must be made to induce
those present at the Holy Sacrifice to sing the Mass.*'
4. Laymen” and boys may form (with or without the clergy) the special
choir, which will be needed where the more difficult parts of the Mass are
fully sung. Dressed in cassock and surplice,3· they may even be admitted
into the sanctuary3® during the liturgical Offices. The purpose of the special
choir is not to replace the congregation, but to aid and encourage in every
possible way the general singing and to replace the clergy and people only
2’ Instr. 93c.
’"Cf. M.P. § 12. /\ solo by a woman alone is not allowed (S.R.C., July 10. 1959,
ad 4).
31 Assuming that the clergy do not form the schola.
32 R.S. I.
33 Pius X (M.P.)
34 In his Apostolic Constitution Divini Cultus Sanctitatem (1928).
35 Instr., nn. 24 sqq.
’ Not only that they should not be "merely detached and silent spectators" (Pius XI).
nor merely sing at Mass, but that they should sing the text of the Mass (Instr., nn.
I

S)

Non-Catholics may not be admitted into the choir (Holy Office, July 7, 1863;
May 1. 1889).
5 14. They may not wear copes (S.R.C. 3248*). In the proccsston to and
from the sanctuary they precede the elerçy.
10 If they sing in a special tribune in the church, they are to be hidden behind
gratings, if the tribune is too much exposed to the public gaze (M.P. § 14).

f

436

GENERAL CEREMONIES OF SOLEMN MASS

for the more difficult pieces, which the general body could not sing properly.
It is not permitted, however, that all the singing for a liturgical function
be done by one chanter or one woman only.40
Women in Church Choirs
5. In strictly liturgical functions, and so for solemn Mass, (a) women
are never allowed to form part of the liturgical choir,“ either within or
outside42 the sanctuary; (b) where a schola cantorum is not available
women may form part of a “mixed” choir, in the body of the church,41 and
separated from the men singers;44 (c) they may also form an exclusively
female choir,45 or, of course, may sing as part of the general congregation
and may even alternate with the singing of the special choir (i.e., in those
parts of the Mass which may be sung by the congregation). They may not
sing solos in church at a liturgical function.40
6. Religious (women), however, in accordance with their constitutions
and liturgical law, and with the permission of the Ordinary of the place
where their convent is, arc allowed17 to sing in their own churches or ora­
tories.48 If their church or oratory be open to the public, they must sing
from a place in which they cannot be seen.40

V. The Organ
1. Although the music proper to the church is purely vocal, so that
the ideal is to sing it unaccompanied, the use of the organ (which should
be blessed),50 or in smaller churches of a harmonium, is also permitted.”
While the organ is used to add beauty and solemnity, to sustain the chant,
and sometimes even to supply for it (sec III, § 3), its music must be
regarded as incidental and entirely subordinated to the sung liturgical text.
40 S.R.C. July 10, 1959, ad 3.
■ O
41 Singers in church have a real liturgical office and so women, as being incapable of
exercising such office, may not be admitted to form part of the choir (M.P. § 13).
42 S.R.C. 3964.
41 Never in the sanctuary (cf. S.R.C., July 10, 1959, ad 2).
44 Instr., n. 100.
48 Ibid.
46 Cf. S.R.C. July 10, 1959, ad 4. It is not forbidden to have a woman organist.
47 And their pupils with them.
48 C.J.C. 1264, §2.
49 C.J.C. 1264, §2.
50 Instr., n. 62. The blessing is found in Roman Ritual, IX, viii, 2.
51 M.P. §15; Divini Cuhus (Pius XI), § VIII; Instr , n. 63. In private replies to dif­
ferent queries (1938, 1939, 1943, 1949) about the use of modern substitutes for the
organ (the auto-organ, the electronic or clcctrotonc pipclcss organ) S.R.C. withheld
its approval, but on July 13, 1949, the Congregation declared that, while the reed
organ is the more suitable for liturgical use, the Ordinary — having heard the views
of the diocesan musical Commission — may, in individual cases, when a pipe organ
cannot be easily got, permit the temporary use of an electronic organ, with such im­
provements as the Commission may suggest for liturgical functions (Instr., n. 64).

THE MUSIC OF SOLEMN OR HIGH MASS

437

2. The organ may not accompany the chant of the sacred ministers
at Mass.52 It may accompany the responses, but it is more correct not to
do so. Otherwise it may accompany both plainsong and polyphonic music.51
As the music of the organ is intended to adorn and enforce the sung text,
the chant must always have the principal place; the organ should merely
sustain and never oppress it.54 The organ accompaniment for plainsong
should be of a kind suited to the special character of that form of sing­
ing'·5 (i.e., modal).
3. While the organ may, ordinarily, be played at moments during a
function when nothing is being sung,50 “it is not permitted to have the chant
preceded by long preludes or interrupted by intermezzo pieces.”57 “The
sound of the organ . . . must be not only governed by the special nature
of the instrument, but must participate in all the qualities proper to sacred
music.”58 The pieces which arc played should be, therefore, of a religious
character, and profane or frivolous music and the production of “effects”5*
must be eschewed.
4. At low Mass, in which the people are not participating by common
prayer or song, the organ or any other instrument may not be played:
(«) from the beginning of Mass to the Offertory; (ό) from the versicles
before the Preface to the end of the Sanctus; (c) where the custom exists,
from the Consecration to Pater noster; (d) from Pater noster to Agnus Dei
inclusive; (e) during the Postcommunion and while the Blessing is be­
ing given.'··0
5. The organ may be played on all Sundays (including Septuagesima,
Sexagesima, and Quinquagesima1) and feast days.8288
*874It may not be played,
85
however, at any liturgical function (except Benediction) in Advent or Lent,
except on Gaudete and Laetare Sundays,61 and at the Chrism Mass on
Maundy Thursday;64 nor on September Ember Days, if the Office and
~:~M P. § 12; S.R.C. 4009; Instr., n. 16b.
» S R C. 4265-, 4287; Instr., nn. 5. 83, 84.
84 M.P. 5 16.
85 "In accompanying, organists should take particular pains not to drown the voices
by a too florid use of the stops, and especially to avoid the abuse of the reed stops.
I his rule should be specially observed in accompanying Gregorian plainchant, and it
•hould also be kept in the case of other approved musical compositions which may be
rendered during the service" (Regulations of the Cardinal-Vicar for Rome. No. 23).
80 Silence from the Consecration to the end of the Canon is best (cf. Instr., n. 29c).
87 M.P. § 17.
88 Μ P. § 18.
80 Hence S.R.C. (4344) forbade the use of “tubular bells." "But here (i.e., in organ
playing]," wrote Pius XI (Divini Cultus, § VIII), “must be avoided that mixture of the
profane with the sacred which, through the fault partly of organ-builders and partly
of certain performers who arc partial to the singularities of modern music, may result
eventually in diverting this magnificent instrument from the purpose for which it
is intended."
1,0 Instr . n. 29.
«» S R C. 2365«; Instr., n. 82.
82 C.E I. xxviii. 1; cf. Instr., n. 83
88 Ibid, § 2 and S.R.C. 1490’, 2245, 2965», 2959», 3576'«; Instr., 83b.
84 Instr., n. 83b.

438

THE MUSIC OF SOLEMN OR HIGH MASS

GENERAL CEREMONIES OF SOLEMN MASS

Mass is of the day;®5 but it is permitted within these seasons on holy days
and holidays"® (except Sundays), on the feasts of the chief local patron, of
the titular and anniversary of the dedication of the church, of the titular
or founder of a Religious Order, or if any extraordinary solemnity occurs.”
6. The organ is not allowed at Offices or Masses for the dead (includ­
ing the Absolution that often follows).®*
7. On the occasions when the use of the organ is not permitted, it
may, if necessary, be played to accompany the singing and sustain the
voices but it must cease to play the moment the singing ceases.®*
8. From immediately after the Gloria in excelsis at the Mass of the
Lord’s Supper on Maundy Thursday evening until the beginning of the
Gloria on Easter Eve,*70 the playing of the organ is entirely forbidden even
to accompany the singing.
The Organ at Solemn Mass
9. Ordinarily, then, apart from the accompaniment, the organ may be
played at solemn Mass:71
a) Before Mass, until the singing of the Introit (or the Asperges)
begins;
b) To supply music72 of (sec 111, § 3) the Asperges antiphon (Asperges
or Vidi aquam)·,
«Λ,
c) To supply music for the repetition of the Introit;
d) Alternately with the choir at the singing of the Kyrie and Gloria;
e) After the Epistle, to supply music for the Gradual,73 etc.;
/) To supply music for the Offertory antiphon;74
g) Alternately with the choir at Sanctus;
Λ) With a “grave and sweet sound” during the Elevation,75* where
custom ary;
i) Alternately with the choir at Agnus Dei;
j) To supply music for the Communion antiphon;7®
ns Instr., n. 81c.
«" Instr.. 83a. Cf. C.E. I, xxviii, 1, 2.
'·· C.E. I. xxviii, 2; Instr., n. 83.
""C.E. I, xxviii, 13; S.R.C. 4243s; Instr., n. 81d. It would seem that before (or after)
such Offices the organ might play suitable music, but it must cease to play alone the
moment the liturgical function begins (i.e., when the procession to the altar appears in
the church) and must not be resumed until this function has completely ended.
n” S.R.C. 4243 ·. 4265, 4287.
70 S.R.C. 3515·, 35357. 4067· (cf C.E I, xxviii, 2); Instr., n. 83b
I, xxviii,
72 If (as explained in III, 5 3) it is not sung for some good reason. In each case
the text must be recited recto tono (Instr., n 21c). The same remark applies to al)
the cases of "supplying” which are mentioned below.
73 Cf. S.R.C. 310814, 4189'. The organ may not supply a verse at which those in
choir should kneel, such as the words P'r/ii, Sancte Spiritus in the Alleluia verse at
Pentecost. Such a verse must be sung (C.E. I, xxviii 6)
74 Cf. S.R.C. 2994-’. 4189'.
'
7 ’ C.E. I, xxviii. 9; cum omni melodia et gravitate (ibid.. II, viii, 70); Instr., n. 27c
7« Cf. S.R.C. 29942, 4189'.

439

k) To reply to Ite, missa est,” or Benedicamus Domino;
l) After Mass;
rn) At intervals in the singing during Mass, if any, but never in such
a way as to delay the celebrant.7·
10. While the organ may accompany the Creed, it may not “supply” any
of the verses of it; this profession of faith must be sung tn full.7’

Instrumental Music in Church
11. “Singing with orchestral accompaniment is not regarded by the
Church as a more perfect form of music or as more suitable for sacred
purposes. Voices rather than instruments ought to be heard in the church:
the voices of the clergy, the choir, and the congregation.
12. The use of any musical instrument in the liturgy must be as perfect
as possible.81 Certain instruments, like the organ, are by their nature and
origin destined for sacred music; others (like bowed instruments) can
easily be adapted for liturgical use, others again are so connected with
profane music as to be entirely unfit for church use.82 All automatic or
mechanical instruments are excluded.’3
13. At liturgical functions — especially on greater days — instruments,
particularly bowed stringed instruments, may now, without special per­
mission, be used, with or without the organ, separately or to accompany
singing.81 The use of instruments is forbidden when the organ is not allowed
(p. 437, V, § 5), and also on Septuagesima, Sexagesima and Quinquagesima
Sundays and the weekdays that follow them.55 And it is allowed on the
great feasts — within the forbidden season — on which the organ is per­
mitted (p. 437, V, § 5).*® As the use of instruments in the liturgy is an
adornment, it should be in keeping with the degree of festivity in the
liturgy of the day.87 While the organ is allowed at certain forbidden times
to sustain the chant at Mass and Vespers, instruments are not then
permitted.88

VI.

The Musical Texts of Solemn Mass’’

1. In choro non sedent qui actu cantant, is the direction of the new
rubrics, n. 524. This is usually interpreted as applying to chanters when
77 Cf. S.R.C. 41891. The organ must be silent during the Blessing, uhich the celebrant
is to give in a clear voice (R. XII, 7), so that he may be heard by the congregation.
78 M.P. 55 22, 23.
78 C.E. I, xxviii. 10; S.R.C. 1023s. 3108’% 3110’» 3827s.
·« Instr., n. 68.
«° Pius XI (Divini Cultus, 5 VII).
« Instr.,
82.
*> Instr., nn. 60a. 65, 68c.
Instr., n. 83a.
*2 Instr., nn. 60b, 70.
BT Instr., n. 80.
8’ Instr., nn. 60c, 71.
Instr., n. 83c.
RPThc directions for singing the different texts of the Mass arc given in De Ritibus
Servandis in Cantu Missae ( = RS.) printed at the beginning of the Roman Gradual.

440

GENERAL CEREMONIES OE SOLEMN MASS

they intone or when they alone sing.*0 In some places, however, all who
sing stand for the shorter musical texts, but sit for the longer ones (e.g.,
for the Gloria or Creed). When a genuflection is to be made during the
text the singers genuflect with the others in choir, if the text is short so
that the genuflection docs not interfere with the singing; otherwise the
singers do not genuflect until they have completed the text.
2. When the celebrant intones the Asperges all the singers continue it.
The chanters1'1 sing the first part of the psalm, to the asterisk, and the
choir02 continues it; the chanters sing Gloria Patri, the choir Sicut erat, and
all repeat the antiphon (Asperges or Vidi aquam), including the opening
words, to the end of the first double bar.
3. As the sacred ministers approach the altar in procession to begin
Mass08 (or if the Asperges precedes the Mass, while the celebrant dons
the chasuble) the chanters begin the Introit, intoning the opening words
up to the asterisk. The choir continues it to the psalm which begins after
the first double bar. The chanters sing the first part of this to the asterisk,
and the choir finishes it. The chanters sing Gloria Patri, and the choir Sicut
erat, and all repeat the first part of the Introit up to the first double bar.
4. The Kyrie, eleison is sung alternately by the two sides of the choir,
or by the chanters and the choir, the chanters intoning it the first time as
far as the asterisk. The last Kyrie is thus sung: if there arc only two parts
to it (i.e., one asterisk), the first part is sung by the chanters or by the first
side of the choir and it is finished (from the asterisk) by all. If there are
three parts,04 the first part is sung by the chanters or by the first side of
the choir, the second part is sung by the second side of the choir, and the
third part is sung by all.
5. When the celebrant intones Gloria in excelsis Deo, one side of the
choir05 takes up the melody and sings it alternately with the other side; or
the chanters sing it alternately with the choir. All sing Amen.
"’(f S.R.C. 2065 (cf. infra, p. 450).
81 R.S. I, directs that there be one chanter on weekdays and feasts of simple rite;
two on other feasts and on Sundays; and four (when possible) may act as chanters on
very great occasions (in solemnitatibus).
92 By choir in this section dealing with the musical texts of the Mass is meant the
general body of singers (clergy, people, and special choir) in contrast to the chanters.
83 If the sacred ministers approach the altar by the longer way, the singing of the
Introit may be prolonged by adding (before Gloria Patri) other verses of the psalm
used in the first verse, repeating after each additional verse (or two verses) —if desired
— the antiphon. On the arrival of the celebrant at the altar Gloria Patri is sung and
the antiphon repeated (Instr., n. 27a).
81 Marked first by one asterisk, and then by a double asterisk, sec, for example, Mass
II, in Festis Solemnibus, in the Kyriale.
'··■- When there is question of dividing a chant between “sides" of the choir, the term
“sides" does not necessarily mean singers on the Gospel or Epistle side of the sanctuary,
but it often means two choirs made up of all those who take any part in the singing
The “side" to first take up the chant is determined in this order: (a) chanters (b) if no
chanters, then the schola or picked choir; (c) if neither chanters nor schola, then those
on the side of the sanctuary where the hebdomadarian sits, or, if there is no hebdoma·
darian, those on the Gospel side.

I HE MUSIC OI

SOLEMN OR HIGH MASS

44]

6. All sing the responses.08
7. The chanter(s) intone the Gradual, to the asterisk, and the choir,
or certain selected members of it (if the Gradual be too difficult for all),
continue it to the end of the first double bar. The chanter(s) sing the first
part of the verse, and the choir finishes it (from the asterisk). Or it may
be sung in the responsorial way, i.e., the chanters sing all the verse and the
choir repeats the first part of the Gradual down to the first double bar.
8. The first Alleluia is sung by the chanter(s) up to the asterisk only,
the choir repeats this and adds the ncum or jubilus, sung to the letter a.
The chanters sing the verse up to the asterisk, the choir finishes it. The
chantcr(s) repeat Alleluia, and this time the choir adds only the neum (i.e.,
from the asterisk to the first double bar).
9. After Septuagesima, when Alleluia is excluded from the liturgy, the
Tract is sung. Its verses arc chanted alternately by the two sides of the
choir, or by the chanters and choir.
10. In Eastertide, when the Gradual is omitted, the first Alleluia is
intoned by the chanters as far as the asterisk. It is repeated and finished
by the choir; the chanters sing the verse to the asterisk and the choir
finishes it. Another Alleluia (to a different melody) follows. It is intoned
by the chanters as far as the asterisk, and the choir finishes it without
repeating the intonation. The chanters sing the first part of the verse as far
as the asterisk, and the choir finishes it. The chanters repeat the intonation
of the (last) Alleluia and the choir finishes it from the asterisk, without
repeating the intonation.
11. The Sequence is sung cither by the two sides of the choir or by the
chanters and the entire choir alternately. The Gradual and Sequence, when
they occur, may not be omitted nor abbreviated,*T but the music may, in
case of necessity, be supplied by the organ accompanying the singing of
the text recto tono (sec III, § 3).
12. The Creed is intoned by the celebrant, and all join in at Patrem
omnipotentem. It is sung by all together or alternately according to custom.
supplied by the organ.*8 All
But it must be sung entirely; no part may
sing Amen.
13. The Offertory antiphon is intoned by the chanter(s) immediately
after the celebrant has sung Oremus, and it is then sung to the end by
all. This is true even if the opening words are repeated, as on the six­
teenth or twenty-third Sunday after Pentecost. In requiem Masses, however,
the verse Hostias is sung by the chanters and the choir then repeats the
words Quant olim, etc.
“•The responses in the Mass must be sung in plainsong. The music for them is
definitely fixed in the Missal and Gradual. They may not be harmonised (Instr., n. 16b).
”Cf. Instr., n. 21; ÉT
~ 3365:, 3920‘, 3956 (the last two decisions regard the
S.R.C
Sequence in a requiem Mass).
C.E- I. xxviii, 10.

442

GENERAL CEREMONIES OF SOLEMN MASS

14. The Offertory antiphon may, like the Introit, be prolonged by sing­
ing verses of its psalm (or, if the antiphon is not taken from a psalm,
from a psalm that is suitable for the occasion) with the repetition of the
antiphon, preceded at the close by Gloria Patri. Or after the antiphon has
been sung a short motet, in Latin, in keeping with this part of the Mass,
may be sung.90 It should not continue beyond the Secret.
15. The Sanctus should be begun without any prelude since the cele­
brant ends the Preface by the words una voce dicentes. The chanter(s)
sings the first Sanctus, the choir sings all the rest to the Benedictus inclu­
sive if sung in plainsong.*
100
16. During the Elevation the singers are silent101102
and adore with every­
one else.
17. After the Elevation the Benedictus is sung, if it is not sung in plain­
song. From the Consecration to the Pater noster silence is desirable.101
18. The Agnus Dei is sung either by the entire choir, with the chanters
intoning each Agnus Dei, or alternately by the two sides of the choir. All
sing the final words dona nobis pacem (or the final word sempiternam in
requiem Masses).
19. When Holy Communion is not distributed, the Communio is intoned
by the chanters and sung, normally (per se), by all during the celebrant’s
Communion.103104
In a requiem Mass the chanters sing the verse, Requiem
aeternam and all then repeat cum sanctis, etc.
20. When Holy Communion is distributed, the Communio is begun while
the celebrant gives Communion. If the distribution continues for a long
time, the choir may prolong the Communio by adding verses of its psalm
(or, when the antiphon is not taken from a psalm, from a suitable psalm)
with a repetition of the antiphon, preceded at the close by Gloria Patri,101
as at the Introit and Offertory.
21. The choir sings the response to he, missa est, or Benedicamus Do­
mino, or Requiescant.

VII. The Music of the Sacred Ministers at Solemn Mass
1. The sacred ministers may sing only the plainsong melodics which
are given in the Missal or in the Gradual, and unaccompanied.10’ The
melodies to be used by the celebrant and the deacon (for Ite, missa est
or what replaces it) vary according to the rite of the Mass and the feast
or season.
Instr., n. 27b.
100 Instr., n. 27d.
'θ' C E. II, viii, 70; R.S. VII; S.R.C. 3827’, 4071»; Instr., n. 27c.
102 Instr., n. 27 d. f.
103 Instr., n. 27c.
104 Instr., n. 27c.
io’ M.P. § 12; S.R.C. 3891, 4009; Instr., n. 16b.

«

THE MUSIC OF SOLEMN OR HIGH MASS

443

The Celebrant’s Chant
2. The celebrant intones the Asperges10* the Gloria in excelsis, and the
Creed, if they occur; he sings the invitations and greetings and he sings
in full the prayers, the Preface, and the Pater noster. The intonation to
be used for the Gloria and Creed should be determined beforehand in
consultation with the choir director.
The Missal (1962) gives the intonation of the Gloria from Masses I,
Π, IV, IX, XI, ΧΠ, and XV. Two intonations are given for the Creed,
the first covers Nos. I, II, and IV. The Cantus ad Libitum (towards the
end of the Missal) gives the intonation of the Gloria for Masses III, V, VI.
VII, VIII, X, XIII, XIV, and three other ad libitum chants. Any of the
melodies for the Creed may be chosen for any Mass.

The Prayers
3. For the singing of prayers there are two tones, the solemn or festal
and the ferial.101 Of the latter there are two kinds: (a) the simple ferial
tone, and (b) the second ferial or semifestai tone.10*
The festal tone has a metrum (d't 1 d'd')t0B on the syllables that precede
the colon which terminates the first part of the prayer; and a flex (a fall of
a semitone, d't) on the syllable that precedes the semicolon that usually
marks the end of the second part of the prayer.*
110 The rest of the prayer
is sung on the reciting note. In the conclusion, on the contrary, the flex
occurs first (after the Filium tuum) and the metrum second (on the words
Sancti Deus)111 and the conclusion terminates on the reciting note.
In the simple ferial tone the prayer is chanted from beginning to end on
the same note (recto tono), there is no inflection, but at the colon, at the
semicolon, and at the end of both the prayer and the conclusion, the note is
prolonged a little and softened.
In the second ferial, or semifestal, tone the prayer is sung on one note,
as in the simple ferial tone, but on the last syllable (on the last syllable
i°« There are in the Gradual two different melodies for the Asperges ceremony: one
(Asperges) for Sundays outside Eastertide, and the other (Vidi Aquam) for the Sundays
at Eastertide. In addition there are two ad libitum chants for use outside Eastertide.
wR.M„ nn. 515, 516.
io» There is also an ad libitum “solemn” tone, which may be used for the prayers of
the Mass (except the Oratio super populum in weekday Masses of Lent) on all occa­
sions, irrespective of rite; and there is an ad libitum “simple" tone which may be used
for the prayer of the Asperges and for the Oratio super populum.
10» For a dactyl d't 1 d'd'd'.
110 If there is no semicolon the flex is made at the first comma that follows the in­
flection when the sense allows. If the sense does not allow, or if the prayer is very brief,
there is no flex, as in the prayer. Aurem tuam, of the third Sunday of Advent.
1,1 In the other long conclusions (Qui vivis, etc., Qui tecum vivit, etc.), there is no
flex, but there is a metrum at Sancti Deus, as in the conclusion Per Dominum. In a
prayer like that of St. Stephen (December 26) the words Dominum nostrum lesum
Christum Filium tuum belong to the body of the prayer. The conclusion begins Qui
tecum.

444

GENERAL CEREMONIES OF SOLEMN MASS

but one in a proparoxytonc, i.e., a word which is accented on the penult)
at both the end of the prayer and of its conclusion there is a flex, a fall of
a minor third (d'l).
4. The solemn tone is used for the prayers of Mass on Sundays, feasts,
the Saturday Office of our Lady, vigils of I class, Maundy Thursday and
the Easter Vigil, throughout the three octaves, and in votive Masses of I,
II, and III class."2
5. The simple ferial tone is used on ferias, vigils of II and III class, in
votive Masses of IV class, and in requiem Masses.”3
The prayers of the solemn liturgy of Good Friday, those that precede
the Mass on Holy Saturday, and those of the Blessing of the font are
sung to this tone.’"
6. The second ferial or semifcstal tone is used for the prayer of the
Asperges and for Blessings (e.g., the blessing of candles, ashes, palms).
The Preface
7. There are two chants given in the Missal for each Preface (except
for the Chrism Mass Preface and Preface of the Dead which have only one
tone), the solemn chant”' and the ferial. The solemn tone is used when the
prayers are sung to the solemn tone”" (§3); the simple tone when this is
used for the prayers.1" If in a Mass of simple rite, a proper Preface be sung,
it must be sung to the ferial tone. Any occurring commemoration no
longer gives the right to use a Preface proper to it, nor docs it give the
right to use the solemn chant, when the rite of the Mass does not admit this.
The verses that precede the Preface have also a solemn or ferial tone accord­
ing to the chant of the Preface which they introduce.

The Pater Noster
8. In the Missal two melodies arc given for the Pater noster and its
introduction. The second one, the ferial tone, is used on vigils of II and III
class, in ferial Masses, in votive Masses of IV class, and in requiem Masses.
The solemn tone is used on all other occasions.

THE MUSIC OF SOLEMN OR HIGH MASS

445

sings also: (a) Flectamus genua and Levate;11* (6) Humiliate capita vestra
Deo, before the Oratio super populum in the weekday Masses of Lent;”*
(c) Procedamus in pace before a procession, as on Palm Sunday; (4) Lumen
Christi and the Exsultet on Holy Saturday.
10. There arc three tones’20 for the Gospel and the deacon may choose
whichever he wishes. In the tone which is most used there is a cadence (a
fall of a third, d'l) on the fourth syllable before the end of each phrase —
i.e., before each full stop — whether that syllable be accented or not.’21
Questions arc sung as in the Epistle (§ 14). The ending of the Gospel
consists of a cadence of two accents; the ncum is sung on the last accented
syllable but one, and the remaining syllables arc sung on the reciting note.
11. The Missal, in the Ordo, gives the music for he from Masses I, III,
IV, IX, X, XI, XII. In the appendix (Cantus ad libitum') is .given that
from Masses II, V, VI, VII, VIII, XIII, and XIV. A solemn tone is given
for Benedicamus Domino and a simple one.

The Subdeacon’s Chant
12. The subdeacon sings the Epistle in all solemn Masses. In Masses
where there arc extra lessons as there arc on the Wednesdays and Saturdays
of the Ember weeks, these arc to be chanted by a lector,12- but if no lector
is available the subdeacon must chant them.
13. The Epistle may always be chanted on one note except when a
question occurs. It is chanted in an even well-sustained voice, softening
and prolonging a little the last syllables of each sentence, and softening
and prolonging still more markedly the last syllables of the Epistle. Or a
melody which is given in the Graduale and Kyriale and which is the sole
chant for the Epistle may be used for it.
14. A question is sung as follows:

Qins est iste, qui venit de Edom, tinctis vestibus de Bosra?

The Deacon’s Chant
9. The deacon in solemn Mass sings: (a) the Gospel, (b) he, missa
est (or Benedicamus Domino or Requiescant). On certain occasions he
>>- R.M., n. 515.
us R.M., n. 516.
’*♦ C.E. I, xxvii, 3. Ordo Hebdomadae Sanctae, 1956.
1,0 The Appendix to the Missal contains 15 Prefaces in tono solemniori. (S.R.C..
April 9, 1921). This tone may be used whenever it is permissible to use the solemn
tone.
n«RM. n. 515.
’"R.M.. n 516.

The words of the question up to the last part (i.e.. normally, the part that
follows the last comma) of the sentence are sung on the reciting note or
tenor — the note (d') on which the Epistle (or Gospel) is chanted; the
11“ R.M . n. 440.
'i» R. XI. 3; C.E. I. xxvii. 2 and a rubric of Ash Wednesday.
no Given in the Gradual.
For the formula is not an accented cadence but an invariable one.
122 C.E. II, xxvii, 13, 15; xxviii, 5. For the correct chant, see Graduale Romanum.

446

GENERAL CEREMONIES OF SOLEMN MASS

words of the last part arc sung a semitone lower (t) up to the fourth
syllable from the end, when the cadence (t 1 t t d') begins.1’4
In shorter questions, however, there are necessary modifications, as the
following examples taken from the Gospel of the third Sunday of Advent
will show:

j____.·_
( · ) Tu quis es?

(b) Et interrogaverunt eum: Quid ergo?

f_______

(c ) Elias es tu?

■

( d ) Propheta es tu?
■

demus his,

■ ■·

■

■

-

■

( ' ) Quis csK ut responsum

_________________________ ^1*
5______________ ■
■ ■ ■ .ljc

qui miserunt nos?

Quid dicis de te ipso?

When a question is short, i.e., less than four syllables, the full cadence is
not sung, but only such part of it as fits the number of syllables (examples
are (a) and the end of (b) above). Hence, if the question contains two
syllables only or even only one syllable, it is sung thus:

Quae?

Scd quid?

15. Should an Epistle or Gospel end on a question, the final sentence
is not sung as a question, but is sung according to the rules for the final
phrase of an Epistle or a Gospel (cf. § 10 supra).

Appendix
Music at Low Mass
At low Mass the playing of the organ is limited by nn. 29, 81-84 of
the S.R.C. Instruction of September 3, 1958 (see p. 437).
124 Strictly speaking, the cadence begins on the third syllabic from the end (which
is sung to 1). rhe lowest note in the cadence (i.e., 1) is always sung on the antepenult
(the last syllabic but two), even when the penultimate (the last syllable but one) is
a short syllable, e.g., diligere (the i before g is sung to 1).

THE MUSIC OF SOLEMN OR HIGH MASS

447

If the faithful, in accordance with local custom, wish to add hymns to
their participation in low Mass by saying, in Latin, parts of the Mass with
the celebrant (see dialogue Mass, p. 594), they may do so in the vernacular
(Instr., n. 14b).
Those who cannot or do not wish to take part in a dialogue Mass may
sing psalms or hymns during low Mass and these may be in the vernacular,
but («) such chants must be suitable for the parts of the Mass at which
they are sung (Instr., nn. 30, 33), and (6) they should not be sung when
prayers are being recited aloud for the congregation by the celebrant, nor
when the Word of God is being proclaimed at the Epistle and Gospel, nor
during the Blessing (cf. Instr. 27 g, 29 d). And there should be silence
during the Consecration and until after Pater noster.

I*

CHOIR CEREMONIES AT SOLEMN MASS

The Biretta
3. While the wearing of the biretta at ecclesiastical functions by the
clergy in choir is not of strict obligation,78
*it is the common usage. For the
sake of uniformity it should be worn in choir by everyone when this is the
local custom. It may not, of course, be worn in presence of the Blessed
Sacrament exposed." The biretta may be wom only when sitting, or when
walking outside the church.’ It is put on after having sat down and taken
off before rising. When taken off for a moment, it is laid on the right knee.
The biretta is put on or taken off always with the right hand, and for this
purpose it is always held by the middle peak. On the following occasions
the biretta is held with both hands clasped or folded before the breast and
with the thumbs crossed on the inside: (a) during a procession within the
church; (b) while being incensed; (c) when standing unoccupied in choir,
unless the biretta has been laid aside.
4. Those seated and wearing the biretta uncover: (a) to return a
salutation of the sacred ministers;70 (b) for certain words at which a
bow is made77 (see below, § 12); (c) while the scriptural text of a sermon
is announced.

Chapter VII

CHOIR CEREMONIES AT SOLEMN MASS

I. General Rules1
1. Those present in choir at solemn Mass are bound to observe “the
laws of standing, sitting, and kneeling in choir.”2 When performing common
actions such as sitting, genuflecting, bowing, making the sign of the cross,
they should act together as far as possible.3 They arc to watch the M.C.
and obey his signals.4*
Dress
2. Clergy in choir wear the cassock and surplice3
Prelates and canons wear the choir dress proper to
former this is the violet choir soutane, cincture, rochet,
the latter it is the dress prescribed in the Brief which
or granted by papal induit — usually the rochet with
with a mozzetta.

and carry a biretta.
their rank: for the
and mantclletta;4 for
erected the Chapter
the folded cappa or

1 Some points of the ceremonial for the clergy present in choir at high Mass are fixed
by the rubrics (e.g., R.M., X; R. VIII, 8; C.E. II, viii, 32, 36, 39, etc.) or by
decisions of S.R.C. Other points arc determined according to the general principles of
ceremonial and ecclesiastical etiquette, and according to Roman usage.
-S.R.C 2687*.
3 Cf. C.E. I, xviii, 7.
4 C.E. I, v, 5.
■
8 While the use of lace on a surplice is tolerated it should be noted that (a) it is a
sign of festivity and should, therefore, be avoided at penitential or mourning functions;
(/>) its quantity (i.e., the depth of the lace) should be in proportion to the rank of
the wearer. According to correct Roman usage the depth of lace on a rochet, for
example, is greater for cardinals than for bishops, and greater for bishops than for
lesser prelates. Hence, lace should be used by simple priests with great restraint, or
better still, not at all.
8 Lesser prelates (such as papal chamberlains) wear the “mantcllonc” over a violet
soutane; they have not the privilege of wearing a rochet.

448

449

I

The Skull Cap
5. While the use of the skull cap is not allowed13 to the celebrant (or to
the deacon or subdeacon) at Mass, unless he be a prelate who wears a
mitre,” the clergy in choir are permitted to use it when the Blessed Sacra­
ment is not exposed. At solemn Mass, however, they must remove it:74
a) When they reverence to the altar on arrival and before departure;
b) Whenever they genuflect;
c) When they are sprinkled with holy water;
d) When they recite together the Confession, the Kyrie, Gloria in excel­
sis, Creed, Sanctus, Agnus Dei;
e) During the singing of the Gospel, but not while the celebrant reads
the last Gospel;
/) When they arc incensed;
g) From the Preface to the Communion (inclusive);
/i) At the Blessing.
’S.R.C. 3104", 3746'.
* Sec p 556.
’ The biretta is permissible for those who are in sacred vestments and they alone
may wear it when walking within the church.
10 When saluted by the celebrant the clergy should be standing.
" If. for example, in a sermon, the Sacred Name or the name of Mary or of the
saint of the day is mentioned several times, it suffices to take off the biretta at the
first mention of each name.
"Except by induit.
"Cf C.J.C. 811, § 2.
"S.R.C. 1324. 34381, 3491' and cf. 1891.

f

450

GENERAL CEREMONIES OF SOLEMN MASS

Standing
6. Standing is the normal posture in choir, and so all stand except at
the times when kneeling is prescribed or sitting is permitted. Whether the
clergy should stand facing each other (except at certain moments), or turned
to the altar (except at certain moments) is a moot point.1* Hence each
church may follow its own usage. The rubrics do not deal with the ques­
tion, though the Ceremonial directs the bishop to face the altar when
singing the prayers,1" and to face the deacon when he chants the Gospel.11
It is the custom in many places for the clergy to stand facing one another
and to turn to the altar for the chanting of those prayers (e.g., Gloria
Patri), or invitations to prayer (e.g., Oremus), or names (e.g., the Holy
Name) which demand a bow15
*1819(see § 12). In some places it is customary
to turn to the altar for the chanting of the prayers, or at least of the first
or chief prayer.”
Sitting20
7. Those in choir who are actually engaged in singing do not sit2122
except
when chanting psalms. Those not engaged in singing, and the general body
of the clergy when singing the Order of the Mass, may sit:
a) During the incensation of the altar, when the chanting of Kyrie,
eleison is finished, but not while the celebrant recites the Introit and Kyrie;12
b) During the chanting of the Gloria in excelsis, but not until the
celebrant is seated;
c) During the chanting of the Epistle, Lessons, Gradual, Tract, Alleluia,
or Sequence; in a word, until the deacon sings Dominus vobiscum before
the Gospel;
d) During the chanting of the Creed as at the Gloria in excelsis;
e) During the sermon;
/) At the Offertory, from after Oremus until the incensation of the
choir” or, if the choir is not incensed, until the celebrant sings Per omnia
15 Most authors favour or assume the first; while, e.g., Callcwaert advocates the
second.
le C.E. II, viii, 39.
1T C.E. II, viii, 46.
19 However, the bow at the name of Mary or of the saint of the day or of the Pope
is not made towards the altar.
19 This is a monastic usage.
»o R.M., n. 524.
21This is the rubric (RM., n. 524; cf. S.R.C. 2065, 3OO31)· Rubricians interpret it.
however, as applying, not to the general body of the clergy when they sing the Mass,
but to the chanters when they intone or when they sing alone, as at the Gradual. These
chanters do not genuflect or kneel at words which demand a genuflection unless the
genuflection is so brief as not to interrupt their singing; otherwise they genuflect a/ter
they have sung the words, and when they arc no longer singing.
22 S.R.C. 3631*.
22 Prelates and canons in choir may sit when the incensation of all those of their rank

CHOIR CEREMONIES AT SOLEMN MASS

451

saecula saeculorum at the conclusion of the Secrets;
g) From after the completion of the Communion.’4
8. At the times when the sacred ministers sit, those in choir do not sit
down until after the celebrant is seated, and they rise just before he rises,”
i.e., when the deacon and subdeacon rise.
Kneeling
9. Those in choir at high Mass kneel:
a) From the beginning of Mass to Oremus inclusive.” Prelates, how­
ever, vested canons and those who are singing the Introit stand.”
b) For Flectamus genua,2* until the deacon sings Levate, and when­
ever words arc sung by the sacred ministers or the choir which require a
long genuflection.”
c) From the end of the recitation of the Sanctus to the conclusion of
the Elevation of the chalice.30
d) For the Communion of the faithful.31 After the distribution of Holy
Communion those who have received Communion kneel, the rest sit.
e) For the blessing. Prelates and canons, however, “bow the head
deeply.’’32
10. When the word Et incarnatus to Homo factus est inclusive of the
Creed are sung, all who are standing — with no exception — kneel (as they
do, whether standing or sitting on Christmas Day and the Feast of the
Annunciation);33 but those who are seated uncover and bow only.34
11. At the ferial Masses of Advent, Lent, Passiontide, the Ember Days
of September, vigils of II and III class outside Paschaltide,” and in requiem
Masses, all (even prelates) kneel: (a) for the prayers that follow Dominus
vobiscum and precede the Epistle, (6) from the end of the Sanctus until
the Amen at the conclusion of the Canon,34 (c) for the Postcommunion
prayers and Oratio super populum.
is finished, and all may sit if there is an interval between the end of the incensation and
the end of the Secrets.
=‘Cf. R.M., n. 521 b; S.R.C. 2951·. Those, however, who receive Holy Communion
at Mass remain kneeling. All kneel for the Communion of the people.
=s Some authors say that when the celebrant does not salute the clergy on his way
from the sedilia they may remain seated until he sings Dominus vobiscum.
'■'· R.M.. n 520; C.E II. viii. 32; S R C. 1812.
- R M . n 520; cf. 524.
=‘ R M.. n. 440.
- Cf. RM. n. 521 d.
RM. n. 521, a; C.E. 11. viii. 69. 71.
' R M . n 521 />.
■- R M . n. 520.
” RM. n. 518 />.
=«C.E. II. viii. 53: S.R.C.. 1421 \ 1476’· ’· ■·. 1570’. 1594=, 2960=, 3860. This is con­
firmed by R.M.. n. 518 b. for the celebrant.
« And so not on the vigils of Christmas, Pentecost, and Ascension, nor on Pentecost
Ember Ray.
"■ Accordingly, the celebrant should not begin the introduction to Pater noster too
quickly.

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GENERAL CEREMONIES OF SOLEMN MASS

Genuflections
Those present in choir for high Mass genuflect:
To the altar cross or Blessed Sacrament on arrival in choir and
before departure from it?1 Prelates and canons only bow low to the altar
cross if the Blessed Sacrament is not present?*
b) While the celebrant recites the words Et incarnatus, etc., of the
Creed, and Et verbum caro factum est of the last Gospel.30
c) For words in short texts sung by the ministers or choir which require
a genuflection.
Bows
12. A bow with head uncovered is made at the singing of the following
words or during the recitation of them to one another in choir. But no bow
is made when they are recited by the celebrant privately, at the altar:
a) Gloria Patri et Filio et Spiritui Sancto;
b) The Holy Name Jesus;
c) The name of Mary, or of the saint whose feast is being celebrated
or commemorated, or of the Pope;
d) In the Gloria in excelsis: at Deo, adoramus te, gratias agimus tibi,
lesu Christe, and suscipe deprecationem nostram,*0
e) In the Creed: at Deum, lesum Christum, Et incarnatus, etc. (if
sitting),41 and simul adoratur;
f) Gratias agamus Domino Deo nostro, before the Preface, and while
reciting Sanctus, etc.
g) At Humiliate, etc., before the Oratio super populum in the ferial
Masses of Lent?2
13. (a) A bow (greater or less according to the difference in rank be­
tween the two persons concerned) is made to the deacon before and after
incensation. (ft) A person about to be incensed bows to the one who is to
be incensed next; the latter returns the bow. (c) A bow is made to the
person who gives the Pax, before and after; to the person to whom the
Pax is given, after only.
14. A bow is made during the Communion of the celebrant, under each
species.
The Sign of the Cross
15. The large sign of the cross*3 is made by those in choir:
a) On being sprinkled at the Asperges;
»τ C.E. I, xviii, 3; S.R.C. 2381, 3046, 4048«.
“ Ibid.
«R.M., n. 522.
«« The bow is made also if the words are not sung but recited to the accompaniment
of the organ (S.R.C. 34573).
«» Sec p. 451.
« C.E. II xviii. 20.
« Cf. p. 191.

CHOIR CEREMONIES AT SOLEMN MASS

453

b) With the celebrant when he makes the sign of the cross while
pronouncing aloud** the text which the sign accompanies, i.e., at the be­
ginning of Mass, at Adiutorium, at Indulgentiam, at the concluding words
of the Gloria and Creed, at Benedictus;
c) At the Blessing.
16. The small signs of the cross, traced with the front of the thumb48 on
the forehead, lips, and breast, arc made at the beginning of the first Gospel
when this is sung by the deacon.48 All sign themselves at the beginning of
the last Gospel.
Striking of the Breast
17. The breast is struck lightly with the palm of the right hand47 at
each mea culpa of the Confiteor, and, except in requiem Masses, at the
response to each Agnus Dei. Those who arc to receive Holy Communion
strike their breast also at each Domine, non sum dignus said by the cele­
brant while holding up the Sacred Host before them.48

Recitation of Prayers
18. It is the Roman usage even at a nonpontifical solemn Mass to follow
what is prescribed for the canons at pontifical Mass,4’ i.e., that those in
choir who do not sing the texts of the Mass should recite together the
preparatory prayers with the Confession (to Oremus exclusively), the
Kyrie, eleison, the Gloria and Creed, the Sanctus and Agnus Dei. In recit­
ing these prayers: (a) the clergy recite them in pairs, the person who is
nearer the altar begins the recitation, and in the Confiteor he says vobis
fratres, vos fratres, and Misereatur vestri; the one who is farther from
the altar replies and in the Confiteor he says tibi, Pater and te, Pater
and answers Misereatur tui. If there are an odd number present, one
group will be composed of three, the person in the centre begins the
recitation and the other two answer. (Z>) The prayers should be recited
in the subdued voice and as far as possible the clergy should take care not
to recite the prayers faster than the sacred ministers nor lag behind them,
(c) While the Gloria, Creed,'0 and Agnus Dei are said together, not alter­
nately, the Kyrie and the Sanctus31 arc recited alternately.
44 Not, therefore, e.g., when the celebrant makes the sign of the cross in the Canon
(e.g., during the prayer Supplices).
«•’’See p 191.
40 C E. II, viii, 46.
47 See p. 194.
«« The breast is not struck at the Domine, non sum dignus before the Communion of
the celebrant. This is regarded as his private prayer. (Cf. S R C. 35354.)
49C.E. II. viii, 32, 36, 39, 52.
50 S R C. 3248··, 3507«.
41 According to some rubricians the first person says Sanctus, the second replies
Sanctus, the first continues Sanctus, Dominus Deus Sabaoth (as in the singing of Te
Drum) and both recite pleni sunt cadi. etc.

454

GENERAL CEREMONIES OF SOLEMN MASS

Arriving Late in or Leaving the Choir

19. One who arrives in choir after Mass has begun makes due reverence
to the altar, kneels, says a short prayer, and reverences again to the altar,
then to the celebrant (if he is seated), and finally to the clergy in choir,
bowing first to the side of greater dignity.52 One who leaves the choir
before the end of Mass may say the short prayer kneeling at his place in
choir and then, having left it, make the due reverences to the altar, the
celebrant, and the clergy in choir.
20. No one should, if possible, enter or leave the choir while the more
solemn parts of the Mass are going on, or at moments when the clergy
are bound to special reverence. Hence one should not enter the choir nor
leave during the aspersion, the Confession, the recitation in choir of the
Kyrie, Gloria, Creed, Sanctus, or Agnus Dei, or during the singing of the
prayers or of the Gospel; nor while the part of the choir to which he
belongs is being incensed or is receiving the Pax; nor at the Blessing; nor
at moments when all who are in choir arc bowed or are making a
genuflection.

II. At Solemn Mass
1. In the sacristy the clergy form two lines, those of higher rank being
nearer the celebrant, those of lower rank nearer the door.
2. On a signal from the M.C. they make a moderate bow to the cross
or chief image of the sacristy, with the sacred ministers, and form a
procession.”
3. At the entrance to the church, if the Asperges is not to take place
before Mass, the person nearer the holy-water stoup presents holy water,
with the tip of the second finger of the right hand, to his companion and
both make the sign of the cross together,
4. In the procession to the altar, each pair walk abreast and close
together. They remain about a pace behind the pair in front, and they
keep this fixed distance,** whether the procession goes slow, or fast, or
even stops.
5. On arrival at the altar, even if the Blessed Sacrament is not present,
each pair genuflect; they bow to each other,55 go to their places,55 and
52 C.E. I, xviii, 4; SRC. 3059”, and see p. 425.
” If there be an odd number at the end. three walk abreast. Only the celebrant or
bishop may walk alone in a procession. (S.R.C. 1552, 2955.)
54 This is the secret of a good procession. It can never be broken up or telescoped, if
this rule is observed.
44 This is the Roman practice.
■Should the clergy be already in choir before Mass, they rise on the approach of
the sacred ministers and bow in response to their salutation.

CHOIR CEREMONIES AT SOLEMN MASS

455

remain standing. They do not again genuflect when the sacred ministers
reverence to the altar. When the Blessed Sacrament is not present, prelates
and cathedral canons bow low and do not genuflect.
6. Those in choir stand throughout the Asperges," even when the sacred
ministers kneel at the beginning. When sprinkled, each bows and makes
the sign of the cross.

The Beginning of Mass
7. When Mass begins all, except prelates” and singers, kneel and recite
the prayers.” They rise only when the celebrant has said Oremus.
8. When the Introit has been sung they may sit if the incensation is
still going on. They stand for the recitation by the celebrant of the Introit
and Kyrie'0 and then sit81 when a sign is given by the M.C.
9. They stand for the intonation and the recitation of the Gloria, and
sit as soon as the celebrant is seated. If, however, the celebrant does not
go to the sedile, they sit as soon as the celebrant has finished the recita­
tion of the Gloria. They uncover and bow when the sacred ministers do so.
10. They stand just before the celebrant rises, or just before Dominus
vobiscurn, if there is no Gloria or if the celebrant does not sit. They bow
to him when he salutes them and ordinarily remain standing82 for the singing
of the prayers. They bow at Oremus, at the Holy Name, etc.
11. They sit during the Epistle, Gradual, etc., until the deacon is about
to sing Dominus vobiscurn before the Gospel.” At the singing of words
which require a genuflection” they uncover, rise, genuflect, and sit again.
12. During the Gospel all stand and face towards the deacon and make
the small signs of the cross with him.
13. They sit during the sermon after the celebrant has sat and rise im­
mediately before the celebrant rises.
14. They stand for the intonation and recitation of the Creed, genuflect
slowly with the celebrant at the words Et incarnatus est, etc., and sit when
the celebrant has sat. They uncover and bow their heads (kneel and bow,
if standing') when the words Et incarnatus est are sung.** They rise just
before the celebrant rises; they bow to him when he salutes them, and
remain standing until he has sung Oremus and then sit.
4* CE. II, xxxi, 4 (cf. S.R.C. 3029’).
3' R.M., n. 520. Canons when vested at a pontifical Mass stand (C.E. II, viii, 32).
4" Sec p. 453.
«“S.R.C. 363l>.
01 Should the celebrant go to sit for the singing of the Kyrie they do not sit until
he has sat down.
e; Sec p 450.
«’They uncover when the deacon and subdeacon bow to them before going to the
place where the Gospel is sung.
6< See p. 452.
·» Sec p. 451.

456

GENERAL CEREMONIES OF SOLEMN MASS

The Offertory
15. They rise when the deacon genuflects before coming to incense the
clergy. Just before being incensed each one bows to the next one who is to
be incensed, and to the deacon before and after he incenses him. When
each order of the clergy has been incensed those of that order may sit.“
All may sit if there is an interval between the end of the incensation of the
choir and the conclusion of the Secrets.
16. When the celebrant sings Per omnia saecula saeculorum, all rise.
They bow at Gratias agamus. They recite the Sanctus, bowed. After making
the sign of the cross at Benedictus, they kneel.
The Consecration
17. When the celebrant bows for the words of consecration all bow and
remain bowed"7 until the Elevation of the chalice is over, when they stand.
18. They recite Agnus Dei, bowed and striking the breast at each re­
sponse. Afterwards they receive and give the Pax.08
19. If Holy Communion is given: (a) for those who arc going to Holy
Communion see p. 509, § 10; (6) those who do not communicate kneel for
the Communion.”
20. When Holy Communion is not given, all who are in choir sit im­
mediately after the consumption of the Precious Blood.
The End of Mass
21. Just before the celebrant sings Dominus vobiscum,10 all rise and
stand for the Postcommunion prayers.
22. All kneel and bow for the Blessing and make the sign of the cross.
Prelates and cathedral canons bow the head deeply71 and do not kneel.
23. All stand for the last Gospel, making the small sign of the cross at
the beginning, and genuflecting at Et Verbum caro factum est, if these words
occur.
24. On leaving their places in choir the clergy reverence to the altar”
and return in procession to the sacristy. There they form into two lines as
before Mass and on the arrival of the sacred ministers they bow with
them to the cross or principal image of the sacristy. They then bow to the
celebrant and retire.
06 See p. 426.
I
eT They should, however, look up at the Sacred Host and chalice when they arc
elevated; and it is in accordance with the mind of the Church to say the ejaculatory
prayer “My Lord and my God.”
0H Sec p. 429.
n. 521 b.
70 The clergy should be standing when thus addressed by the celebrant.
HR.M., n. 520.
72 There is no mutual bow; nor do they take holy water when leaving the church.

PART

III. THE RITE OF
SOLEMN MASS

Chapter VIII

THE PREPARATIONS FOR SOLEMN MASS

In Missa solemn! inissalc apertum super altare, calix veto, ct alia necessaria
praeparentur in credentia cooperta linteo, antequam sacerdos veniat ad altare.1

I. In the Sanctuary
1. The Caeremoniale* supposes that the Blessed Sacrament is removed
from the altar, if solemn Mass is to be celebrated at the altar where It is
reserved, and that It is placed temporarily in a side chapel. This is the
presumption even when the celebrant is not a bishop. In practice, how­
ever. this is very often not feasible, and the rubrics of the Missal3 take for
granted that the Blessed Sacrament is sometimes present.
2. When It is removed, the conopaeum must be taken off the tabernacle
and, if necessary, its door should be left slightly open to indicate clearly
the absence of the Blessed Sacrament.
3. If It be present the conopaeum may always be white, but it is better
to have it the colour of the Oflice of the day.4
4. The altar is ornamented according to the dignity of the feast which
is being celebrated. The frontal, if used, will be of the colour of the day,’
or for a votive solemn Mass, of the colour of the Mass. Between the
*1. xii, 8.
’E.g., R. IV, 6.
4 S.R.C. 3035*°. In the case of a solemn votive Mass, it is more correct to have the
conopaeum the colour of the Mass.
s C.E. I. xii. 11.
1 R. II, 5.

458

THE RITE OF SOLEMN MASS

candlesticks reliquaries or images of the saints in the form of busts made
of silver or other suitable material, may be placed,® and, for great feasts,
flowers may be used? They should, however, be used with great moderation
and, ordinarily, four vases placed between the candlesticks will be sufficient.
5. Six candles* arc lighted for solemn Mass on Sundays and on greater
feasts; four suflice on lesser days.0
6. The altar cards are placed on the altar as for low Mass. The Missal,
open*
81011
at the Introit of the Mass to be celebrated, is put on its stand at the
Epistle comer. The Caeremoniale supposes all books used in solemn func­
tions to be covered with a silk cover of the colour of the Mass;” some­
times the bookstand instead is covered with a veil of the proper colour.
The Missal should be carefully marked beforehand.12
7. On the Epistle side, close to the altar (juxta altare)1314
15is placed the
sedile or bench. This should be without arms. It may have a low back,
over which the vestments are allowed to fall when the sacred ministers
sit. The seat of the celebrant must not be higher than that of the deacon
and subdeacon; and cushions must not be used except for a prelate who
is celebrant. The use of separate chairs is expressly forbidden.” The sedile
is covered with a cloth covering of green (violet if the vestments be violet
or black) or of the colour of the Mass. A small bench or stools may be
placed in some convenient place, behind the sedile, for the servers.

On the Credence
8. The chalice is prepared in the centre of the credence. It is prepared
as for low Mass'5 (p. 212), and it has on top of it the burse containing
the corporal.*® The table is covered with a linen cloth which hangs to the
floor on all sides.’*
0 C.E. I, xii, 12.
3 Ibid.
8 They should be plain while candles. Painted candles arc reserved to the Pope.
’C E. I, xii, 24. The rubrics do not suppose the presence of any other candles on the
altar, except a seventh candle for a pontifical (nonrequiem) Mass when celebrated by
the Ordinary. The Caeremoniale speaks of candles placed in alto loco, in frontispicio
tribunae — usually on the altar rail — especially if a cardinal celebrates and the place
is suitable for the purpose (I, xii, 20). If, then, on very great occasions other candles
be lit, they should be placed away from the altar itself.
>° R. II, 5.
111, xii, 15.
■ JH
13 The commemorations, the Preface — the solemn or the ferial chant, according to
the occasion — and, if necessary, the prayers for the putting in of incense and the incensation of the altar at the Offertory.
13 C.E. I, xii, 22; S.R.C. 3104’.
14 Regarding the form of the sedile there are many decrees of S.R C., i e„ 320, 743,
1320, 2135’, 22893, 2621«, 31044, 3804”, 4214 (cf. C.E. I, ix, 1; xii, 22; II. iii, 4;
I.C. §25).
15 At solemn Mass, however, the humeral veil replaces the chalice veil (cf. C.E. I.
xii, 19, and II, viii, 60). This is laid folded beside the chalice. It will be needed at the
end of Mass.
’· Even if the Creed does not occur in the Mass the corporal must be spread on
the altar at the Offertory (S.R.C. 4054’).
” R. II, 5; C.E. I, xii, 19.

THE PREPARATION FOR SOLEMN MASS

459

9. On the right-hand side arc placed the bell and the Epistolary and
Evangeliarium (sec Glossary, p. 609), marked at the Epistle and Gospel
of the Mass.
10. The cruets, finger bowl, and towel arc placed on the left-hand comer
of the table.
11. If Holy Communion is to be given, a ciborium is prepared and
put behind the chalice. If the clergy1* arc to receive Holy Communion, a
communion cloth is made ready on the credence.
12. If the Asperges is to take place, the aspersory with the aspcrgil, and
a book or card with the prayers arc left on the credence.
13. The objects prepared on the table are covered with the humeral
veil.1'' which the subdeacon will wear in the course of the Mass. Care must
be taken to see that there is space at each comer of table for the acolytes'
candles.
14. If it is customary to use a reading stand for the singing of the Epistle
and Gospel, this is covered with a veil of the colour of the Mass.*4 It is
put in some convenient place on the Epistle side.

II. In the Sacristy’
1. The vestments for the celebrant, which are prepared as for low Mass
(p. 208), are laid on the centre of the vesting bench in the sacristy. To
the right of them, on the same bench,*1 arc made ready those for the
deacon, i.e., the dalmatic, stole, maniple, cincture, alb, and amice; to the
left the vestments for the subdeacon, i.e., the tunicle,** maniple, cincture,
alb, and amice.
2. When the Asperges is to take place, a cope will be prepared for the
celebrant in place of the chasuble. In this case the chasuble and the maniples
of all three sacred ministers arc placed on the sedile.
3. Usually the sacred ministers bring their birettas with them; if they
do not, a biretta must be left ready for each of them.
4. In the sacristy arc prepared the two candles for the acolytes, the
torches,- ’ the thurible and incense boat,24 and a supply of burning charcoal
and a tongs.
If there arc priests (or deacons) to communicate, stoles of the colour of the Mass,
or white (S R C. 3499'), must also be at hand.
19 Some authors suggest for greater convenience, placing the burse on top of the
chalice outside the humeral veil. The Caeremoniale (I, xit, 19) says, however, eaque
omnia [the things on the credence] cooperientur velo pulchriori.
«C.E. I, xii. 18.
’'SRC. 2703.
·’·' When the dalmatic and tunicle arc correctly made, the tunicle is the shorter and
less ornate, and its sleeves arc somewhat narrower and longer than those of the dalmatic
(C.E 1. X. 1).
» R VIII. 8; C.E. I. xii. 20.
’· Or this may be left on the credence.

9

460

THE RITE OE SOLEMN MASS

5. If the Asperges is to take place and holy water blessed, the aspersory
with the aspergil is prepared.
6. Surplices arc laid ready for the M.C., the thurifer, the acolytes, and
torchbearers.

ΙΠ. The Vesting of the Sacred Ministers
1. In good time before solemn Mass, the acolytes, in slippers, cassock,
and surplice, light the candles at the high altar and their own candles in
the sacristy. If only one acolyte lights the altar candles, he begins” on the
Epistle side with the candle nearest the cross. Having lighted the candles
on that side, he bows at the centre (or genuflects) and lights those on the
Gospel side, beginning with the one nearest the cross.20 The acolytes assist
the deacon and subdeacon to vest.
2. The thurifer secs that the charcoal is lighted and the thurible
ready27 and that the incense boat is at hand (if he is not to carry the
aspersory), unless the boat has been left on the credence.
3. The M.C., in cassock and surplice, secs that everything is in order
for the Mass. Should the celebrant desire it he will bring him the Missal,
that he may look over what he has to sing. The M.C. should oversee the
vesting of the sacred ministers, with special attention to their albs (cf.
p. 215).
4. The subdeacon20 looks over the Epistle (and other lessons that he
may have to chant) and secs that the chalice is correctly prepared. While
he washes his hands he says the prayer Da, Domine, virtutem. In vesting,
he puts on the amice, alb, and cincture in the way that is prescribed for
the celebrant at low Mass (sec p. 213 fT). After passing the tuniclc
over his head, he inserts first the right arm and then the left, and ties
the strings. He does not put on the maniple20 until he has assisted the
celebrant to vest.
5. The deacon looks over any text that he has to sing, and the chant
of the Gospel, of Ite, missa est (or Benedicamus Domino) — according
to the music of the Ordinary of the Mass that is to be followed that day.
He should know by heart the prayer Munda cor meum and Offerimus
tibi. He washes his hands, while reciting the prayer Da, Domine, virtutem,
and is assisted in vesting by the first acolyte. He puts on the amice, alb,
and cincture in the same manner as the celebrant docs when vesting for
low Mass (sec p. 213 fl). He kisses the cross on the stole and places
21 After bowing to the altar cross, or genuflecting if the Blessed Sacrament is present.
S.R.C. 4198,J.
27 There should be a good quality of well-lit charcoal in it.
2» The Caeremoniale devotes a special chapter to the duties of the subdeacon (a canon)
and another to those of the deacon (a canon) at pontifical Mass (C.E. I, x and ix).
»· Cf. C.E. 1, x, 2 and II, viii, 23.

THE PREPARATION FOR SOLEMN MASS

461

it on his left shoulder, bringing it across his chest and back, and fasten­
ing the ends (the right laid over the left) with the loose end of the
cincture under his right arm.30 He passes the left end of the cincture
through the part that is tied around his waist. He then puts the dalmatic
on over his head. He inserts first the right arm and then the left, and ties
the strings, He docs not put on the maniple,” until he has assisted the
celebrant to vest?2
6. The celebrant should look over the chant of the prayers and the
Preface and the intonation of the Gloria in excelsis and Creed (if these
occur) according to the Ordinary that is to be sung. He then washes his
hands, and vests33 with the aid of deacon and subdeacon.3* The deacon
after kissing the cross in its centre, presents the amice; both the deacon
and subdeacon assist the celebrant in putting on the alb and cincture; the
subdeacon presents the maniple, after kissing the cross in the centre of it;
the deacon hands the stole, likewise after kissing the cross, and places
his hand on the back part of it to keep it in place at the base of the
celebrant’s neck, while the celebrant puts on the chasuble (which should
cover the stole).
7. When the celebrant is vested the deacon and subdeacon put on
their maniples and take their birettas.
8. If the Asperges is to take place, the celebrant puts on a cope instead
of the chasuble, and neither he nor the deacon nor subdeacon wears the
maniple. This is put on at the sedile after the Asperges.
9. The putting of incense into the thurible before leaving the sacristy
is no part of the rite of an ordinary solemn Mass. It belongs to the rite
of a pontifical Mass when there is a solemn procession to the altar.33 Where
the usage has become a custom praeter rubricas it may be retained. The
celebrant, assisted by the deacon, then puts in and blesses the incense in
the ordinary w-ay.30
J°C.E. I, ix, 1.
31 Cf. C.E. 1, ix. 1 and II, viii, 23.
3- While the vesting prayers arc prescribed for the celebrant only, it is proper that
the deacon and subdeacon should say them also when putting on each vestment for
which they arc appointed. For the tunicle the subdeacon, for the dalmatic the deacon,
may use the prayer used by a bishop when he puts on these vestments. These prajers
arc found at the beginning of the Missal after the prayers of preparation for Mass.
31 As for low Mass. See p. 211 sqq.
54 They arc to help the celebrant to vest even if they arc canons, unless there is a
custom to the contrary (S.R.C. 3866').
» CE. II. viii. 23 and 25; S.R.C. 2776-.
30 Sec p. 415 f.

THE BEGINNING OF SOLEMN MASS

Chapter IX

THE BEGINNING OF SOLEMN MASS

I. The Procession to the Altar
Ipse autem procedit cum diacono et subdiacono, qui capite cooperto simul
cum eo tenent manus iunctas ante pectus; acolythi vero ante cos deferunt can­
delabra cum candelis accensis, quae deinde collocantur super credentia: et cum
pervenerit ante infimum gradum altaris, ibi medius inter diaconum a dextris,
et subdiaconum a sinistris, antequam ascendat ad altare, facit cum ipsis (ut
infra ) Confessionem?

1. On a signal from the M.C. the thurifer takes the thurible*123* and in­
cense boat. He carries the former, open, in his right hand, and the boat
in his left, held on his breast? The acolytes get their candles. The first
acolyte walks at the right of the second and holds his candlestick with
his right hand at the knob and his left under the foot; the second acolyte
holds the knob with his left hand and places his right under the foot of
the candlestick? Both must sec that they hold the candles exactly upright
and at the same height. The rubrics do not mention a cross-bearer in this
procession,' but if it is customary to have one, the custom may be retained.
The cross-bearer, in cassock and surplice, walks between the acolytes. He
carries the cross, with his right hand above his left, so that the figure
of the Crucified faces forward? he neither genuflects nor bows while carry* R. II, 5.
1 Unless this is prepared near the altar, or unless there is the Asperges, when the
thurifer may carry the aspersory and aspergil.
1 See p. 412.
4 C.E. I, xi, 8 The acolytes should take particular care to hold their candles erect
at all times.
3 C.E. (I. XV, 8; II, viii, 24) speaks only of the cross of the cathedral chapter or of
an archbishop carried by a subdeacon vested in tunicle, in the procession for pontifical
Mass. The Roman Ritual directs a cross to be carried in the great public processions
of the liturgical year (X, i, 5).
* During the Mass the cross is placed in a stand or against the wall near the
credence.

462

463

ing the cross. The two acolytes, with the cross-bearer, if there is one, take
their places behind the sacred ministers for the reverence to the image
of the sacristy. The thurifer stands behind them, ready to lead the pro­
cession? He may stand between the acolytes if there is no cross-bearer,
or he may stand to the right or left of them if the position of the entrance
to the church should require this position. If there are torchbearers, they
line up by two’s before* the acolytes.
2. When directed by the M.C., the sacred ministers descend from the
platform of the vesting bench and stand in a line, with the deacon to the
right, the subdeacon to the left of the celebrant. Uncovered, they face the
crucifix or the chief image of the sacristy.
3. On a signal from the M.C. the celebrant and all others bow to the
image of the sacristy. Then the deacon and subdeacon bow their heads to
the celebrant and all three put on their birettas. In the procession the sub­
deacon walks first, then the deacon, and finally the celebrant.
4. Should the celebrant be in cope, the deacon and subdeacon walk
beside him holding the edges of the cope, turning in the orphreys, so that
they, and not the lining, are visible. If the sacred ministers are obliged to
turn around to leave the sacristy, they should swing around in line so
that the deacon and subdeacon retain their proper places.
5. The thurifer leads the procession towards the sanctuary walking at
a moderate pace. The acolytes, if obliged to turn around, turn in such
a way as to keep their correct places. The torchbearers, with hands joined,
turn towards each other (if obliged to tum around) and walk in pairs.
6. The clergy walk two by two behind the acolytes and torchbearers,
those of lower rank coming first. If the clergy be very numerous the
sacred ministers may remain at the vesting bench and make their bow
and join the procession when the M.C. gives the signal. This will be given
when most of the clergy have already left the sacristy.
7. The place of the M.C. in the procession is not fixed? He may, if
necessary, go in front to open gates or clear a way. Usually, however, he
precedes the subdeacon, or he may walk at the left of the celebrant and
a little before him.
8. At the door of the sacristy (or at the entrance to the church) the
torchbearers and clergy may take holy water, the one nearer the stoup
handing the water to his companion. The M.C. passes the holy water
(if convenient10) to the subdeacon and deacon, who uncover. The deacon,
turning by his right, passes it to the celebrant who also uncovers. All
three then make the sign of the cross and put on their birettas again. If the
A sperges is to take place, holy water is not taken by anyone.
’ Cf. C.E. I, XV. 8.
- So as to be behind them when they turn around to leave the sacristy.
■ Cf. C.E. II, iii. I and S.R.C. 2578»; sec p. 406.
10 Cf. S.R.C. 2514«.

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THE RITE OF SOLEMN MASS

9. If on the way to the altar it is necessary to make a special reverence,
the thurifer and acolytes line up before the altar where it is to be made,
and beside them or in front of them, the celebrant between the deacon
(on his right) and the subdeacon, will stand and uncover.11 (a) if the
Blessed Sacrament be exposed, or Holy Communion is being distributed,
or the Elevation of a Mass is taking place, or Benediction is being given,
all make a double genuflection,12 except the cross-bearer (who never genu­
flects) and acolytes who do not genuflect when accompanying the cross. In
the first two cases they then rise at once and proceed on their way; in the
other two instances they remain kneeling until the chalice or monstrance
has been replaced on the altar. (Λ) If they pass before an altar where
the Blessed Sacrament is in the tabernacle or where a relic of the Passion
(e.g., a relic of the True Cross’3) is exposed for veneration, all make a
simple genuflection, (c) Should they pass before the high altar, or before
an altar where an important relic of a saint or an image is being specially
venerated on occasion (e.g., on the feast day of the saint) they all bow.14
10. If the altar is approached from behind, and the sanctuary may be
entered from either side, the procession goes out by the Gospel side and
returns, after Mass, by the Epistle side.”

The Arrival in the Sanctuary
11. If the clergy are already in choir before the arrival of the proces­
sion, immediately on entering the choir the thurifer passes to the right,
the acolytes separate, the first going to the right after the thurifer, the
second to the left. The M.C. passes to the left, followed by the subdeacon.
The deacon goes to the right and the celebrant stands in the middle.
All stand in a line just within the entrance to the choir. When the sub­
deacon reaches his place he hands his biretta to the M.C. When the
celebrant arrives the deacon takes his biretta — kissing both the hand
and the biretta. Meanwhile the M.C. passes behind the celebrant and on
arriving at the right of the deacon, he takes from him both his own and
the celebrant’s birettas.
12. At a signal from the M.C. all bow to the clergy in choir, first to
the side of greater dignity, which is, ordinarily, the Gospel side.” After
bowing to the other side, all proceed in a line to the foot of the altar.
There, when directed by the M.C., they reverence to the altar. The
celebrant bows low when the Blessed Sacrament is not present,i: and
genuflects in piano when It is. In either case,” however, all the others
11 In the case of Exposition, on the signal of the M.C. they uncover when they come
within sight of the Blessed Sacrament.
11 See p. 197.
11 S.R.C. 3029”.
«’S.R.C. 2390«, 3201«.
'«See p. 219.
«« Sec p. 219 IT.
«« R. 11, 2.
«•See p 221. But if the deacon and subdeacon arc canons they bow low only, if
the Blessed Sacrament is not there.

THE BEGINNING OF SOLEMN MASS

465

genuflect in piano. Then the celebrant begins the Mass." The second
acolyte goes across the sanctuary, without any further genuflection, to
join the first acolyte, and both follow the thurifer towards the credence.
They place their candlesticks — one at each comer at the back — on
the credence,20 and kneel before it for the preparatory prayers (until the
celebrant ascends the altar). The thurifer may remain standing either
between the acolytes at the credence, or close to the steps at the Epistle
side, facing the Gospel comer.*1 The M.C. puts the birettas on the sedile,
each at the place where its owner will sit, and then kneels a little behind
and to the right of the deacon for the preparatory prayers.
13. If the clergy come in the procession to the altar, the thurifer and
acolytes on arrival in the sanctuary, go to the foot of the altar and genu­
flect. The thurifer may then go directly to his place near the credence,
or he may stand at the foot of the steps at the Epistle side, or he may
wait beside the first acolyte until the celebrant arrives at the foot of the
altar.” The acolytes separate and go to stand at each comer of the altar
in front, where they face one another until the sacred ministers reach the
foot of the altar. They then turn to face the altar and genuflect when the
ministers make their reverence.”
14. The clergy genuflect in pairs, bow to each other, and go to their
places. Prelates and canons, however, do not genuflect when the Blessed
Sacrament is not present but bow low. The M.C., subdeacon, deacon,
and celebrant form a line on entering the choir and, without any bow
to the clergy', go at once to the foot of the altar, and make the proper
reverence. The M.C. may take the birettas either at the entrance to the
choir, or on reaching the foot of the altar.
15. If there are no clergy in the procession, on arrival in the sanctuary
the thurifer, followed by the first acolyte, goes directly to the Epistle
comer. The second acolyte, followed by the subdeacon, goes to the Gospel
corner. The M.C., followed by the deacon, goes to the side of the first
acolyte; and the celebrant comes to the middle. The deacon, with the
usual ceremonial kisses, takes the celebrant’s biretta and passes it to the
M.C. to whom he had previously given his own. The subdeacon may place
his biretta on the altar steps. At a signal from the M.C. all make the
proper reverence and the celebrant begins Mass (unless the Asperges is
to take place*4). The acolytes and thurifer go to their places (as described
above) and the M.C. gets the subdeacon’s biretta and puts all three birettas
on the sedile.
v' If the Asperges is to take place, sec p. 391.
>»R. II, 5.
11 Such details arc not authoritatively fixed. Each M.C is free to arrange them as
he thinks best. It is a question of practical convenience.
”If he is carrying the aspersory, he must wait at the Epistle comer in front, and
in this case he is at the left of the first acolyte.
’«See p. 391.
»»Cf. C E II. iii. 2.

«

466

THE RITE OF SOLEMN MASS

16. Should the sanctuary space be limited the acolytes with the thurifer
between them may line up behind the sacred ministers to genuflect.
17. If the procession enters from either the Gospel or Epistle side of
the altar the acolyte and sacred ministers on that side will step back
to allow others to pass to their place, and will bow to the celebrant as
he passes. In such a case the bows to the clergy may be made first on
the side where the procession enters, and to the other side when the
procession has somewhat advanced on the way to the foot of the altar.
But if the sacred ministers enter close to the altar, as they do when
they come directly from behind it, they may first make a reverence to
the altar, and then, turning partly to each side of the choir they salute it,
beginning with the side of greater dignity.24

II. The Preparatory Prayers
1. The deacon and subdeacon make the sign of the cross with the
celebrant2’ and answer the verses of the psalm in the medium (or sub­
dued) voice. They bow at Gloria Patri and make the sign of the cross
together at Adiutorium. When the celebrant bows at the Confiteor they
stand erect.
2. At the words vobis, fratres and vos, fratres the celebrant — remain­
ing deeply bowed — turns a little27 first to the deacon and then to the
subdeacon.28 He remains bowed while they bow towards him and say
Misereatur tui, etc. After answering Amen, he stands erect.
3. The deacon and subdeacon, deeply bowed, recite the Confiteor,
turning to the celebrant at tibi, Pater and te, Pater2'' and striking their
breasts30 three times at mea culpa. They remain bowed down while the
celebrant says Misereatur vestri, etc., during which he bows first towards
the deacon and then towards the subdeacon.31 Having answered Amen
the deacon and subdeacon stand erect, and make the sign of the cross
with the celebrant at Indulgentiam. All three bow for Deus, tu conversus,
etc., up to and including Oremus.
4. During the preparatory prayers the M.C. kneels in piano at the
right of the deacon (some rubricians say he kneels on the lowest step
at the Epistle side, facing the Gospel side) and makes the responses, bows,
”Cf. C.E. II, xxx, 1.
2a When once the celebrant has made the sign of the cross neither he nor the
ministers are to pay any attention to what happens (even to the Elevation) at another
altar (R. Ill, 4).
22 Without moving his feet.
“C.E. II, viii, 31.
2# C.E. I, ix, 1.
30 This is done with the open palm of the right hand. The left hand is held flat under
the breast.
3> Cf. C.E. II, viii, 31.

THE BEGINNING OF SOLEMN MASS

467

and signs of the cross, with the deacon and subdeacon. If near enough
to the altar the acolytes (kneeling) also make the responses; if they are
too far away they recite the prayers to one another.
5. If the thurifer did not carry the thurible in the procession to the
altar, he gets it and the incense boat during the preparatory prayers. If
the thurifer is in the sanctuary for the prayers of preparation, he may
stand or kneel according to custom.

H.

Incensation of the Altar

1. Having said Oremus the celebrant, deacon, and subdeacon go up
to the altar together32 beginning the ascent with the right foot. The cele­
brant recites the prayers Aufer a nobis, and Oramus, and kisses the altar.
The deacon and subdeacon do not genuflect.”
2. After Oremus the M. C. and acolytes rise. The M.C. may go to the
Epistle side where he stands at the foot of the steps ready to move the
Missal for the incensation, or he may follow the sacred ministers up,
and from a distance,3‘ standing on one of the steps, supervise the putting
in of the incense, ready to intervene with a direction if necessary.
3. As the sacred ministers ascend the altar in front, the thurifer goes
up from the Epistle side, and — when the celebrant has kissed the altar
— the thurifer hands the incense boat to the deacon. Incense is put in
and blessed as described on pages 414 ff. Meanwhile the subdeacon re­
mains in his place at the left of the celebrant, and turned somewhat
towards him.
4. When incense has been put in and blessed, the thurifer steps aside
and closes and fastens the thurible. He receives back the boat in his left
hand, and with his right, he hands the thurible to the deacon as explained
on page 413. He then descends on the Epistle side, puts aside the boat,
and stands with joined hands, facing the Gospel side.
5. The deacon hands the thurible to the celebrant who incenses the
cross and the altar, as described on pages 420 if. The deacon and sub­
deacon assist him,34 the deacon supporting him with his left hand held
under the celebrant’s right arm,*® and the subdeacon with his right
Nearly all authors direct the deacon and subdeacon to lift the celebrant’s alb when
he begins to ascend. 'Hie rubrics say nothing of this; indeed, instead of being a help,
it is more likely to be a hindrance.
“Cf. S.R.C. 4027.
v .
·
, u .
11 The rubrics do not mention the M C. in connection with the incensation ot the altar.
It is explicitly stated that the thurifer hands the boat to the Deacon (C.E 1. xxiii. I;
II viii 14) and that the deacon, when incense has been put in. hands it back to him
(C.E. I. ix. 1).
’■ R. IV. 7; C.E. 1. xxiii, 11.

468

THE RITE OF SOLEMN MASS

hand under the celebrant’s left arm.3’ If the celebrant’s chasuble extends
to the wrists, the deacon may raise it a little on the right arm if it
hinders the celebrant. The deacon and subdeacon genuflect each time that
the celebrant bows low or genuflects.
6. While the celebrant is incensing the cross the M.C. or the thurifer
takes the Missal stand,58 and turning to the right, goes down to the floor
at the Epistle side. He stands there facing the Gospel corner, while the
table of the altar is being incensed on the Epistle side. When the celebrant
has gone to incense the table on the Gospel side, the Missal stand is replaced
at the Epistle corner, parallel to the edge of the altar.
7. When the celebrant has finished the incensation of the altar, the
deacon steps down for greater convenience to the step below the foot­
pace at the Epistle corner and receives the thurible from him. With his
right hand he takes the chains close to the bowl, just above where the
celebrant’s right hand has hold of them; he kisses the celebrant’s right
hand. He then takes the top of the chains in his left hand and grasping
the disk he kisses it as he receives it.”
8. The deacon and subdeacon descend together to the foot of the steps
on the Epistle side. They turn towards one another and face the cele­
brant, who stands, with joined hands, facing due south (i.e., with his left
side to the altar). The M.C. stands behind the deacon and subdeacon,
and the thurifer to the right of the deacon but a little behind him.
9. The deacon and subdeacon, and the M.C. and thurifer behind them,
bow to the celebrant, who makes a slight bow in return. The deacon
incenses him, ordinarily with three double swings (see p. 417) and all
bow once more. The deacon gives the thurible to the thurifer who places
it aside open near the credence. Or he may take it to the sacristy, in which
case he genuflects before his departure and again on his return. He adds
fresh charcoal to it if necessary.·0 His place is between the acolytes at
the credence.
” Cf. C.E. I, X, 2. Nearly all rubricians arc silent about this aid to the celebrant of
which C.E. speaks, but direct the deacon and subdeacon to raise the chasuble. There
is not a word about this in the rubrics — but there are explicit directions about aiding
the celebrant by supporting his arms (cf. also C.E. I, viii, 2). The C.E. (I, ix, 5) docs
direct the deacon to raise the sleeve of the Bishop’s dalmatic at the incensation of the
oblata and at other times, but there is no mention of the chasuble, except at the Eleva­
tion. Raising the chasuble, as it is commonly made nowadays, is not only meaningless
but unsightly and unbecoming as well Naturally, if the celebrant were wearing a
chasuble of such ample proportions that it impeded the free movement of his right arm.
it would be part of the assistance which the deacon is directed to give him, to raise
the chasuble on the celebrant’s right arm (cf. C.E. I, ix, 5).
se It is not necessary to close the Missal.
He is then holding the thurible in the correct way for the incensation of the
celebrant.
40 It is important to keep a sufficient supply of well-lit charcoal in the thurible.

THE BEGINNING OF SOLEMN MASS

469

IV. The Introit
Deinde celebrans, diacono a dexteris eius, subdiacono a dexteris diaconi
stantibus in latere Epistolae, legit antiphonam ad Introitum et Kyrie, cléison.4’
1. After being incensed the celebrant turns to the Missal. The deacon
goes up and stands on the right of the celebrant,4142
on the step below the
footpace. The subdeacon with his hands joined stands on the right of
the deacon either in piano, or on one of the steps, if they be many. He
should be near enough to hear the celebrant, who reads in a subdued
voice because of the singing. When the deacon and subdeacon are in
their places the celebrant, signing himself, begins the Introit in the silent
voice.43 The deacon and subdeacon make the sign of the cross with him,
and bow as often as the celebrant docs.4445
*When he has finished the Introit,
the celebrant, still at the Epistle comer, says Kyrie, eleison** in a subdued
voice40 and the deacon and subdeacon reply.
2. The M.C., after the incensation of the celebrant, goes to the top
step and stands by the Missal to aid the celebrant. He points out the
Introit with his right hand fully opened and the palm turned towards
the celebrant. He bows when the celebrant bows and he may answer
the Kyrie, eleison with the deacon and subdeacon. When the celebrant
begins this the M.C. signals by bowing to the clergy in choir to recite
the praycr.
3. When the singing of the Kyrie is protracted, the sacred ministers
may go to the sedilia and sit.47 As they leave the altar from the comer,
and not from the centre, they make no reverence, but, conducted by the
M.C., they go per breviorem to the sedilia, as described on page 404. On
their return, per longiorem (p. 405), they make due reverence to the
choir and to the altar, after which the celebrant goes up to the middle,
the deacon stands behind him on the first step and the subdeacon be­
hind the deacon,48 on the floor, or on a step when there are more than
three. The M.C. goes to the Epistle comer, where he stands on the highest
step beside the altar until the Gloria in excelsis has been intoned.
4‘ R. IV. 7.
42 Authors say that the celebrant, deacon, and subdeacon are to stand in a kind of
semicircle. The subdeacon should turn partly towards the book.
41 Cf. R.M.. n. 513 e.
44 S R C. 4057s.
. .
45 It is becoming not to begin this until the choir has finished the singing of the Introit.
40 Cf. R M.. n. 513 d.
47 R.M., n. 523.
4‘ R IV. 7.

a

GLORIA IN EXCELSIS TO THE GRADUAL

Chapter X

FROM THE GLORIA IN EXCELSIS
TO THE GRADUAL

I. Gloria in Excelsis
Cum vero intonat hymnum Glôria in excelsis Deo, diaconus ct subdiaconus,
unus post alium, stant a tergo celebrantis: postea ascendunt ad altare, ct hinc
inde, diaconus a dexteris, subdiaconus a sinistris, cum celebrante hymnum sub­
missa voce prosequuntur usque ad finem. Quod etiam servatur cum dicitur
Credo; ct cum dicitur Dominus vobiscum, oratio, praefatio, ct Pater noster,
diaconus ct subdiaconus similiter stant unus post alterum a tergo celebrantis.’

1. Towards the end of the singing of the last Kyrie but one, the M.C.
gives a sign to the deacon and subdeacon to take their places in a line
behind the celebrant, and they move around so that the three stand unus
post alium. When the singing of the last Kyrie has been begun the M.C.
bows to the celebrant as a sign to go to the middle of the altar. The deacon
and subdeacon move with him and stand behind him, unus post alium.
2. After the singing of the Kyrie, the celebrant,1
2*with the same gesture
of the hands as at low Mass’ intones the Gloria in excelsis. He should
sing the correct intonation, as found in the Missal (or Gradual), accord­
ing to the Ordinary of the Mass which is being sung on the occasion. If
he needs a book for this, the M.C. may place the Missal near him —
open at the correct intonation — or hold a book or card for him.4 As the
celebrant sings Deo, he bows to the cross.
1 R. IV, 7.
2 After receiving his note from the organist, if the chant is being accompanied. It is
useful to play softly in advance the opening notes of the intonation for the celebrant.
» P. 189.
‘ It is useful to have the intonations on the altar cards which arc used for solemn
Mass or printed on a special card for the use of the celebrant and deacon.

470

471

3. The deacon and subdeacon bow with the celebrant at the word
Deo, and, without any additional genuflection or bow, go up to the side
of the celebrant. The deacon waits until the subdeacon ascends to his side,
and both arrive together beside the celebrant, the deacon at his right,
the subdeacon at his left.5 The celebrant awaits their arrival, and then
all three together6* recite the hymn, beginning et in terra, in the subdued
voice. They bow at Adoramus te, Gratias agimus, at the Holy Name
(twice), and at suscipe deprecationem nostram. At the concluding words
they make the sign of the cross/
4. If they are to sit, the celebrant bows low,5 or genuflects when the
Blessed Sacrament is present, at the conclusion of the Gloria. The deacon
and subdeacon genuflect, and all three go to the sedile as described on
page 404. They return per longiorem9 and stand unus post alium at the
altar for Dominus vobiscum.19 If, however, they do not sit, the deacon and
subdeacon remain at the side of the celebrant” until the chant of the
Gloria is almost ended. Then without any genuflection or bow, they resume
their positions unus post alium behind the celebrant for Dominus vobiscum.
5. The M.C. remains at the Epistle comer of the altar for the intona­
tion of the Gloria.12 He bows his head at Deo, and goes to stand at the
right of, but somewhat behind, the deacon for the recitation of the hymn.
He also may rccitc it, and he bows and signs himself when the sacred
ministers do so. If the sacred ministers do not go to the sedilia, the
M.C. returns at the end of the recitation to the Epistle comer and stands
there on the highest step, facing the celebrant. If they do go to sit the
M.C. conducts them. During the singing of the Gloria he stands” at the
right of the deacon, a little before him so that he may be easily seen
by all in choir, and bows to the sacred ministers when they are to un­
cover and bow. He then bows his head during the texts at which a bow
is to be made, and afterwards signs to the ministers to put on their birettas.
Towards the conclusion of the Gloria he bows to the deacon and sub­
deacon to rise, then to the celebrant, and conducts the sacred ministers
back to the altar (see p. 405). He genuflects in piano, when they reverence
to the altar, and then takes his place near the Missal, on the top step at
the Epistle corner.
6. If, as the sacred ministers are about to go to the sedilia, a text is
■ R. iv. 7.
" S R C. 3248s. The celebrant regulates the pace.
’ S R.C. 4057s
• Sec p. 202.
’ Sec p. 405.
>”R IV. 7; V. 5.
11 Or they may go behind him unus post alium immediately after they have recited the Gloria.
'■ Unless he has to present a book or card to the celebrant.
is Or he may sit (S.R.C. 279, 350, 2071, 2578"· ·) on a stool, not on the sedilia, to
the right of the deacon.

472

THE RITE or SOLEMN MASS

to be sung at which a bow should be made, the M.C. detains them at
the altar where they make the bow. If, however, they are already on their
way when the words arc sung, they may stop and bow, although they
need not do so. Finally, if one of these texts is about to be sung as they
reach the sedilia, they pause and bow towards the altar until the singing
is finished, and then sit.
7. When the singing of the Gloria is finished, or when the Gloria does
not occur, immediately on reaching the middle of the altar from the
Epistle comer, the celebrant kisses the altar, turns to the congregation,
opens and rejoins his hands as at low Mass,14*and sings Dominus vobiscum.
He then goes to the Missal to sing the prayers, the deacon and subdeacon
standing unus post alium behind him.18

II. The Prayers
1. The celebrant sings the prayer or prayers in the festal or ferial
tone,18 according to the occasion, and with the same gesture as at low
Mass.17 The M.C. assists him, pointing out the prayers and turning the
pages, if necessary. The choir, not the deacon and subdeacon, replies at
the conclusion of the prayers, singing Amen. Should Flectamus genua occur,
the deacon, erect, sings it, and all then kneel18 for a brief time of prayer.”
The deacon then sings Levate while kneeling and all rise, and the celebrant
sings Oremus and the praycr(s). When the prayers arc finished the cele­
brant and deacon go to the sedilia to sit and listen to the Epistle.10
2. The deacon and subdeacon, standing unus post alium behind the
celebrant during the prayers, bow, with the celebrant, at Oremus, or the
Holy Name or the name of Mary or of the saint whose feast is being
celebrated or commemorated. When Amen has been sung at the end of
the last prayer the deacon accompanies the celebrant to the sedilia for
the Epistle.

III. The Epistle
In Missa solcnini subdiaconus circa finem ultimae orationis accipit ambabus
manibus librum Epistolarum, deferens illum supra pectus, ct, facta altari genuflexione in medio, vadit ad partem Epistolae contra altare, ct cantat Epistolam,
quam celebrans sedens auscultat. Epistola cantata, celebrans redit ad librum,
»« See p. 188.
*= R IV, 7.
>o See p. 443.
See p. 233.
»* The celebrant lays his hands on the table of the altar to support him and to hclo
him to rise (M6-, R. V. 4).
v
>» M«, V, 5.
»« M«, VI, 4.

GLORIA IN EXCELSIS TO THE GRADUAL

473

et subdiaconus facit iterum gcnuflcxioncm in medio ac vadit ad celebrantem,
et genuflcctcns osculatur cius manum, ct ab co benedicitur, praeterquam in
Missis defunctorum?’

1. During the last prayer the M.C. takes the Epistolary (or Missal)
from the credence.21* He carries it with the opening towards his right, so
that when he presents it to the subdeacon, the opening will be turned to
the latter’s left. Coming to the subdeacon’s right, he bows to him and
presents the book. The subdeacon bows in return,2425
*28and takes the book
in both hands. He may hold it with both hands at the lower comers,
with his thumbs behind the book, and his fingers in front; or he may
hold the left corner and lay his right hand on the back of the Epistolary,
and place the upper part against his breast.21 The M.C., after handing
die book to the subdeacon, passes behind him and stands at his left, but
a little behind. If in the conclusion of the prayer the Holy Name occurs,
both bow. Having done this, or in any case at the words in imitate, etc.,
if the Holy Name does not occur, the subdeacon, with the M.C. still at
his left,2® goes to the middle of the choir. There (in medio21) both genuflect
to the altar, and if the clergy are in choir, they salute them. They bow first
to the Gospel side and then to the Epistle side. Then they go and stand on
the right side of the choir facing the altar, or, preferably, facing the
people2® for whose instruction the Epistle is being sung.29 Where it is cusR. VI, 4.
13 The rubrics do not state that the book is to be handed to the subdeacon — accipit
. . . librum Epistolarum (R. VI, 4), accipiens librum (C.E. I, x, 2; II, viii, 40) are
the words used. Hcncc there is nothing to prevent the subdeacon himself from taking
the book from the credence. The common practice is, however, for the M.C. or an
acolyte to present it to him.
24 One mutual bow is the more correct practice. A few rubricians prescribe a bow
before and after, but the act of handing the Missal is much too brief for two bows.
25 Deferens ilium supra pectus, say the rubric (R. VI, 4). The majority of rubricians
interpret this as meaning that the upper part of the book is rested on the subdeacon’s
breast; some, however (e.g., Martinucci, Vavasseur), seem to direct the subdeacon to
hold the book, before his breast, not, apparently, against it.
20 C.E. I, x, 2; II, viii. 40.
2T R. VI, 4. Should the subdeacon make the reverence to the altar at the foot of the
steps he will genuflect on the lowest step; the M.C. genuflects in piano.
28 This is now permissible (reply of S.R.C. of 24 July, 1961). Contra altare in the
rubric (R. VI. 4) is very vague. It is also used of the deacon singing the Gospel
(R VI, 5) and he docs not stand facing the altar.
22 The rubric (R. VI. 4) says that the subdeacon genuflects to the altar in medio, and
the vadit ad partem Epistolae contra altare, it docs not say in cornu Epistolae;
while the Caeremoniale (II. viii, 40) says that the subdeacon sings the Epistle a latere
sinistro [i.e., looking from the altar) altaris. Nearly all rubricians take for granted, or
definitely state, that the subdeacon, when he chants the Epistle, stands at rhe foot of
the altar, on the Epistle side, where he had stood during the prayers. But (n) originally
the Epistle and Gospel were both sung away from the altar (and may still be where
it is the custom. C.E. II. viii, 40; cf. I, xii. 18 and S.R.C. 9) at the amboncs. The present
rite keeps, as far as may be, this tradition for the Gospel by directing that the sacred
ministers and others go in procession to sing it at a distance from the altar. Why
should not the rubrics in reference to the chanting of the Epistle be so interpreted as
to maintain the tradition for this liturgical act also? They certainly do not state that
the Epistle is to be sung at the foot of the altar, (b) The rubric directs the subdeacon

I

474

THE RITE OF SOLEMN MASS

tomary, the older practice of singing the Epistle at an ambo may be re­
tained;10 or the book may be placed on a lectern,’1 and the subdeacon while
chanting the Epistle will place his hands on the lower edges of the book as
the celebrant does at the altar.
2. The Epistle is sung in the tone appointed in the Roman Gradual.”
During it the subdeacon and the M.C. at his side genuflect or bow ac­
cording to the general rules, e.g., he bows his head if the name of the saint
of the day should occur in the body of the Epistle, but not in the title.”
3. At the close of the Epistle,34 the M.C. and the subdeacon go to
the middle of the choir, salute the clergy (bowing first to the Gospel side),
move forward towards the altar, genuflect, and go around to the Epistle
comer of the altar. The subdeacon goes up and kneels35 on the edge of the
footpace.*3031
33He tilts the top of the Epistolary forward a little so that the
32
celebrant may conveniently lay his hand on it. As he docs so the sub­
deacon kisses the hand, and then, with bowed head, receives the celebrant's
blessing. The subdeacon rises, and hands the Epistolary, with a bow, to the
M.C. He then stands at the right of the Deacon (as at the Introit) while
the celebrant reads the Gradual, etc. Then the subdeacon takes the Missal,
descends the steps obliquely, genuflects on the lowest step,37 and, ascending
to the altar, places the Missal on the table, a little to the left of the centre,
in the place it will occupy during the Offertory and Canon.38 He then
waits on the footpace for the putting in of incense.
4. The celebrant at the conclusion of the Epistle returns — cither by
the longer way, when he reverences to the altar at the foot of the steps,
to genuflect in medio, (which certainly docs not necessarily mean at the foot of the altar
steps), before and after singing the Epistle. Is not this exactly because the rubric supposes
him to leave the immediate ambit of the altar and later to return? Why should he
genuflect if he is to chant the Epistle at the foot of the steps, where he is already
standing, and does not leave the altar? (c) The place to sing the Gospel is described
(R. VI, 5) in similar terms, ad locum Evangelii contra altare versus populum, and this
is never interpreted as meaning at the foot of the altar steps on the Gospel side, (d) The
Epistle is intended for the instruction of the entire assembly and it is desirable that it
should be sung in a position where it can be heard by all without difficulty. Hence it
would seem that it is more in keeping with the directions of the rubric, with ceremonial
tradition and practical convenience, to sing the Epistle at a distance from the altar.
Merati (in his commentary on Gavanti’s Thesaurus) writes sistunt [the subdeacon and
M.C.] in loco aliquantulum distante a gradibus Altaris (p. 185); while Vavasseur-Stercky
(I. p. 626), though giving the common view that the subdeacon stands where he stood
for the prayers, adds à une certaine distance des degrés. Formerly the Epistle was sung
by a lector and in the ordination of a lector up to this day, the bishop bids him:
Dum legis, sta in alto loco ecclesiae ut ah omnibus audiaris et videaris.
30 C.E. II, viii. 40.
31 Covered with a veil the colour of the day. Cf. C.E. I. xii, 18
32 Sec p. 445.
33 S.R.C. 3767«. Cf. p. 201.
11 At the end of the chanted Epistle Deo Gratias is not said.
«S.R.C. 34917. He only bows if he is a canon ministering in his own church.
••S.R.C. 4077 .
32 If there are more than three steps he need not descend to the foot to genuflect.
3* M«, R. VI, 5.

GLORIA IN EXCELSIS TO THE GRADUAL

475

or by the shorter way (when he does not reverence) according to the
position of the sedilia — with the deacon to the Epistle comer and awaits
the coming of the subdeacon. When he arrives the celebrant turns to him,
places his left hand below his breast,39 and lays his right hand, palm down­
wards, on the top of the Epistolary. When the subdeacon has kissed the
hand, the celebrant joins his hands for a moment,40 replaces the left under
his breast, and, saying nothing, he makes with his right the sign of the
cross over the subdeacon. He then turns to the Missal and reads, silently,41
the Gradual, etc., up to Munda cor meum exclusively, assisted by the deacon.
He then moves to the center of the altar and waits there while the sub­
deacon moves the Missal and the deacon places the Evangeliarium on
the altar.42
5. The M.C. accompanies the subdeacon (on his left) to the Epistle
corner of the altar, and stands in piano while the subdeacon receives the
blessing. He then takes the Epistolary from the subdeacon. He bows as he
does so and goes down to the foot of the altar near the credence.43
6. The thurifer and acolytes stand44 at the credence during the prayers,
and may sit for the chanting of the Epistle and what follows. During the
singing of the Epistle or Gradual the thurifer prepares the thurible for use
at the Gospel.
39 See p. 477, note 9.
•°R. VII. 5.
•‘ R M., n. 513 e.
·= M"2, R. VI, 4, 5.
•3 If a different book, an Evangeliarium, is to be used for the singing of the Gospel.
he gets it from the credence.
“ Except at certain ferial Masses (cf. p. 451).

THE GOSPEL

Chapter XI

THE GOSPEL, SERMON, AND CREED

Postea celebrans in medio altaris exspectat donec subdiaconus inissalc in
latere Evangelii collocaverit et diaconus librum Evangelionim in medio altaris
deposuerit; deinde incensum imponit et benedicit more solito. Postea diaconus,
genuflexus in supremo gradu, inclinatus dicit: Munda cor meum, et accipiens
librum Evangelionim de altari, petit benedictionem a celebrante similiter genu­
flexus in superiori gradu altaris; et osculata illius manu, praecedentibus thuriferario, et duobus acolythis cum candelabris accensis de credentia sumptis, vadit
cum subdiacono a sinistris ad locum Evangelii contra altare versus populum, ubi
subdiacono libnim tenente medio inter duos acolythos tenentes candelabra
accensa, dicit: Dominus vobiscurn, iunctis manibus. Cum dicit: Sequentia, ctc.,
signat librum in principio Evangelii, frontem, os et pectus: postea ter libnim
inccnsat, hoc est in medio, a dexteris, et a sinistris, et prosequitur Evangelium,
iunctis manibus. Interim celebrans post datam diacono benedictionem retrahens
se ad latus Epistolae, ibi stat, iunctis manibus. Et cum diaconus dicit; Scquéntia
sancti Evangélii, sacerdos ctam signat se: et cum nominatur IESUS, caput in­
clinat. Finito Evangclio sacerdos osculatur librum a subdiacono sibi delatum,
dicens: Per Evangclica dicta, etc., et a diacono ter incensatur.1

I. The Preparation for the Gospel
1. When the celebrant moves to the centre of the altar the deacon
descends on the Epistle side and goes towards the credence. He receives,2*
> R. VI, 5.
2 The rubric docs not say that the book is presented to him, it says sumpto libro
Evangeliorum (C.E. II, viii, 42) and so he may take it himself from the credence, or
according to the common practice, he may receive it from the M.C,; but the rubric
does say that on his way to the altar table with it he is to make the “due reverences”
(C.E. J, ix, 2). These arc explained in II, viii, 42 (cf. I. ix, 3) as a reverence to the
bishop (in pontifical Mass, naturally) and to the altar. Now if the rubric directs the
deacon to reverence to the altar at the middle, is it not because it supposes him to come
to the middle from a place outside the immediate ambit of the altar? Hence it would
seem that it is more correct for the deacon to receive the book near the credence
table, than at the foot of the steps on the Epistle side of the altar.
476

477

with a bow, the Evangeliarium from the M.C. He carries it ante pectus,’
held fairly high, the opening facing to his left, and goes to the front of the
altar steps, saluting on his way the clergy in choir, first on the Épistle
side and then on the Gospel side.4 He genuflects on the lowest step and
going up to the altar, places the book — the opening to the left — on the
middle of the altar table? He then assists the celebrant to put incense
into the censer as before the Introit.* After that he kneels on the top
step, and, bowed and with hands joined, says Munda cor meum, etc. The
subdeacon descends to the foot of the altar in front, and a little toward the
Gospel side awaits the deacon.
2. The thurifer, keeping the thurible open, goes down by the steps at
the Epistle side, and puts the incense boat on the credence. At a signal
from the M.C. he leads the acolytes, carrying their candles, to the middle,
before the altar.
3. Having recited the prayer, the deacon rises, goes to the altar, takes
the Evangeliarium with both hands — holding it erect as before. He kneels
before the celebrant and asks for the blessing in an audible voice/ saying
lube, domne, benedicere. He bows his head as he receives it, kisses the
celebrant’s hand when he lays it on top of the book, rises, bows to the
celebrant, turns by his left, and goes to the foot of the steps, where he
stands at the right of the subdeacon.
4. When the deacon kneels to receive the blessing the celebrant turns
towards him without, however, turning his back fully on the altar. With
joined hands he says the prayer of blessing, Dominus sit in corde tuo, etc.,
as in Ordo Missae. While saying In nomine Patris, etc., he places his left
hand under his breast,’ and with his right he makes the sign of the cross
over the deacon.’ He then lays his hand on the top of the book to be kissed
by the deacon. The celebrant rejoins his hands and goes at once to the
Epistle comer, where he stands facing the altar until the singing of the
Gospel begins.
5. Meanwhile the M.C. and thurifer lead the acolytes carrying their
candles to the middle, before the front steps of the altar, where they
’The rubrics of C.E. describe the deacon (I, ix, 2: II, viii, 42, 44) as carrying the
book to the altar and to the place of the Gospel ante pectus, in contrast to the sub­
deacon, supra pectus (R. VI. 4), and it uses (he same words to describe the way the
subdeacon is to hold the book during the singing of the Gospel (I. x, 3; 11, viii, 44).
In this latter case it is certainly not leaned against the subdeacon’s breast. Merati notes
this difference in the rubrics; and several modern rubricians, in consequence, direct the
book to be carried as described in the text above. Many writers, however, assume that
the deacon carries is as the subdeacon may (leaning against his breast).
4 Cf. C.E. I, ix, 2; II. viii, 42.
5 Ordo Missae; C E. I, ix, 2; II, viii, 42; S.R.C. 40771.
«Cf. p 414.
’ "Intelligibili voce" (C.E. II. viii, 44)
’ Sec p 415, n. 54.
’ It is the celebrant, not the deacon, who says Amen at the end of the form
(Ordo Missae).

9

478

THE RITE OF SOLEMN MASS

arrange themselves according to the usage of the church (see §6).
6. When the deacon, subdeacon, M.C., thurifer, and acolytes assemble
at the foot of the altar before the singing of the Gospel the rubrics do
not determine the positions which they occupy and so rubricians propose
one of the following formations:

S-D
*
T-MC
Α2·Α1

MC-S-D
A2-T-A
*

S-D
A2-Al
*
T-MC

A2-MC-S-D-T-A'

The particular grouping adopted will depend on the size and shape of
the space that is available and on the usage of the church. Formation 1
groups those taking part in the procession in the proper order of their
rank (the highest being nearest the altar; the one higher in rank of each
pair being on the right-hand side). The other arrangements arc perhaps
more convenient for forming the procession later. Obviously, Formation
IV requires a wide sanctuary.
7. Towards the end of the singing of the Gradual, or Alleluia, or Tract,
or Sequence, on a signal from the M.C. all genuflect — the deacon and
subdeacon on the lowest step. If the clergy are in choir, all those who form
• Or the M.C. may, momentarily, at the foot of the altar stand on the left of the
thurifer, so that when they turn around later, he will find himself on the thurifer’s right
(the correct place).

THE GOSPEL

479

the Gospel group turn somewhat to the right and on this occasion bow
first to the Epistle side, because they are going to move off towards the
Gospel side, then turning to the left they bow to the Gospel side and
proceed on their way.

II. The Place of the Gospel
1. To understand the ceremonies that follow and to perform them
in the most accurate way, it is necessary to recall that formerly the
Gospel was, and is even today in some places,10 sung at an ambo placed
near the people, away from the altar, often halfway down the church.
Accordingly, there was a procession to this place before, and a procession
back from it after the chanting of the Gospel. Hence, even where the
ambo is no longer in use, and even where a large space is not available,
to maintain the tradition, and in accordance with the rubrics11 which
suppose a procession to a place at some distance, the Gospel ought to
be sung at a distance22 from the altar. Like the Epistle, it is intended
for the instruction of the entire assembly. Consequently, the deacon ad­
dresses the congregation, singing to them the liturgical greeting, Dominus
vobiscum. which invites their attention and cooperation and their reply.1
By singing the Gospel as near the congregation as possible, the people are
not only instructed but they arc also reminded of the active part which
they arc supposed to take in the great “action” of the Mass.
2. Rubric VI, 5, of the Missal says that the deacon goes ad locum
Evangelii contra altare versus populum. Contra altare means in front of,1415
not behind (where there might be another choir) nor at the sides of
the altar. Versus populum at first sight suggests that the deacon is to face
the people, for whom the Gospel is primarily intended and to whom he
addresses himself at the beginning of the rite, as he did formerly from
the ambo. The Caeremoniale, however, gives the correct interpretation of
the rubric, for in II, viii, 44, it says Subdiaconus . . . vertens renes non
quidem altari, sed versus ipsam partem dexteram*,12 quae pro Aquilone
‘° C E. II, viii, 45.
11 These have not been changed even though the ambo is no longer universally used.
Thus, C E. II, viii, 45 states: procedunt ad Evangelium cantandum hoc ordine. . . .
Cum pervenerit ad locum. . . . And after the singing of the Gospel: Diaconus et alii
cum debitis reverentiis eodem ordine revertuntur. C.E. II, viii, 44, 47, directs a reverence
to be made to the altar before departing and on returning.
Where lack of space in the sanctuary prevents this, there is no reason why the
Gospel group should not, when possible, be formed outside the altar rails.
15 It is one of the few occasions when the deacon may use this sacerdotal formula in
the presence of a priest.
>< Cf. C.E. II, ii, 6; Hi. 6.
The Caeremoniale always refers to the Gospel side as the ‘‘right-hand side,” i.e., in
reference to the arms of the crucifix on the altar, not to the congregation which is facing
the altar. Aquilo, the north wind, is used by metonymy for the North.

480

THE RITE OF SOLEMN MASS

figuratur. When the subdeacon stands with his back to the north side1·
of the church, the deacon will face directly north, and thus will be partly
facing the people;16· at the same time he will not turn his back, even partly,
to either the altar or the Bishop if he is present at his throne, cither to the
right or left of the deacon.17
3. When all have made due reverence to the altar and to the clergy,
if present, the M.C. takes his place at the head of the procession and
directs it to the place where the Gospel is sung.1* The thurifer follows1*
or, if customary, he may walk with the M.C. on his right. The acolytes
follow, and last of all the deacon with the subdeacon on his left.20 On
reaching the place where the Gospel is sung the M.C. and thurifer,
standing some distance apart, take up their places facing directly north.”
The acolytes pass cither around the thurifer or between him and the
M.C., turning around in such a way as to allow the first acolyte to retain
his place at the right of the second, they separate and stand facing
directly south, the first opposite the thurifer, the second opposite the M.C.
The subdeacon passes between the thurifer and M.C. and takes his place
between the acolytes and a little in advance of them. The deacon stands
between the thurifer and M.C., but a little in front of them. The formation,
therefore, in shown on page 478.

III.

THE GOSPEL

481

or genuflect but stands immovable,’1 since, as Caeremoniale, I, x, 3, says,
he represents the lectern.
2. If a lectern be used for the singing of the Gospel, the M.C. or an
acolyte will arrange it beforehand on the north side of the sanctuary, at
some distance from the altar. It should be covered with a silk cloth of

w

The Chanting of the Gospel

1. The deacon opens the book and places it in the hands of the sub­
deacon, who holds it” open with both hands. He holds it at the bottom,
and in such a way as not to prevent the deacon from turning a page if
necessary. The top is held before his face,” at a height which will be
convenient for the deacon, according to his stature. The subdeacon should
not rest the book against his forehead, but, when feasible, it is well to
hold it before his eyes, to prevent his staring at the deacon. While holding
the book the subdeacon, with the acolytes at his side,24 docs not bow
115 See note 21, infra.
iia The practice of facing the people is permissible (S.R.C. 24 July 1961).
1T For the "Gospel group" may be placed either between the throne and the altar,
or between the throne and the congregation.
»· C.E. II, viii, 44.
»» Ibid.
R. VI, 5. When the subdeacon turns around towards his left he must pass behind
the deacon, in order to arrive at his left side.
21 The rubrics suppose the church to be orientated, i.e., to have the altar at the east
end, the main entrance at the west end. The Gospel or left-hand side of the church
(facing the altar), then, is considered the northern side, whatever way it may in fact
face.
’’S.R.C. 2425s, 4054’.
” So rubricians interpret ante pectus of C.E. I, x, 3 and II, viii, 44.
’«C.E. I, xi. 8.

Singing of the Gospel

the colour of the vestments,” and on it is placed the book. During the
singing the subdeacon stands behind it and places his hands on the edges
of the book as if he were holding it.27
3. If the Gospel be sung at an ambo, the subdeacon stands at the
right of the deacon and ministers to him, hands him the thurible, and turns
the pages if necessary.”
4. With joined hands the deacon sings Dominus vobiscum. The thuri­
fer closes the thurible and hands it to the M.C. When the choir has
’» C.E. I, x. 3; II. viii, 46; R M„ η. 519.
’· C E. I, xii, 18; II, viii. 45.
” Ibid. SR.C. 2454’, 4054’.
’•C.E. II, viii, 45. At the end of the Gospel sung at a lectern or on an ambo, the
deacon hands the book. open, to the subdeacon to carry to the celebrant.

482

THE SERMON

THE RITE OF SOLEMN MASS

answered Et cum spiritu tuo, the deacon places his left hand palm down­
wards on the left-hand page of the book,20 and with the front (soft
part) of the thumb of his right hand, the fingers of which are extended
and held together, he signs a small cross at the beginning of the Gospel10
while he sings the word Sequentia or Initium, etc. Then, placing his left
hand below his breast, he signs his forehead with the thumb of his right,
singing sancti Evangelii; while he signs his lips he says nothing, but
while signing his breast, he sings secundum (e.g.) Marcum.11 He receives
die thurible from the M.C.32 and incenses the book with three double11
swings, bowing before and after. He first incenses in the middle, then
to his left34 and finally to his right, and returns the thurible to the M.C.”
who passes it to the thurifer.30 During the singing of the Gospel the
deacon, the M.C., and thurifer follow the general rule about bows.31 If a
genuflection be necessary, the deacon genuflects towards the Evangeliarium,
the celebrant and all others towards the altar.38*
5. When the deacon begins to sing, the celebrant, at the Epistle comer
of the altar, turns towards him. He makes the sign of the cross at Sequentia.
He follows the general rule about bows at names30 that may occur in the
Gospel, and he turns towards the altar40 and, if he is on the footpace,
lays his hands on the table before making any genuflection that may be
called for.

IV. The End of the Gospel
1. The deacon sings the Gospel according to one of the chants given
in the Roman Gradual41 and keeps his hands joined all the time, even
though the book be on a lectern. When he has finished, the subdeacon
lowers the open42 book, laying it against his left arm, and the deacon
points out to him the beginning of the pcricope. He goes to the cele­
brant,43 and out of respect for the Gospel text that he is carrying, he
«Cf. S.R.C. 2572".
« R. VI, 5; C.E. I, ix, 2; II, viii, 46.
33 S.R.C. 40572.
"Cf. p. 191.
»« C.E. I, ix, 2; II, viii, 46.
« C.E. II, viii, 46.
35 *Ibid.
37
30 The thurifer opens the thurible but does not swing it, lest the incense needed for
incensing the celebrant be entirely burned, and in order that the deacon may not
be annoyed by the fumes.
37 P. 199sqq.
ss R.M., n. 519.
«At the Holy Name he bows his head (R. VI, 5) but no longer towards the altar
cross.
4°R.M., n. 519.
41 See p. 445.
42 C.E. I; x, 4; II, viii, 46. Laus tibi, Christe is not said after the Gospel when it is
sung.
43 The subdeacon should move off slowly to enable the deacon and others to fall
in behind him.

483

makes no reverence on the way, nor does he bow to the celebrant when
he reaches him.44 He presents the open book to the celebrant, indicating
with his right hand — fully open, palm upward — the beginning of the
Gospel. The celebrant takes the book with both hands and kisses the
beginning of the text of the Gospel, while saying Per Evangelica dicta,
etc.*5 The subdeacon again takes the book, closes it,4< bows to the cele­
brant, and goes to the foot of the altar steps. On his way, he gives the
Evangeliarium to the M.C. with a bow.
2. When the deacon has pointed out the beginning of the text to
the subdeacon, he moves aside a little to allow the subdeacon to pass.
The M.C. follows the subdeacon; after him (or at his left) the thurifer,
then the acolytes, and finally the deacon.4’ Arriving before the altar, the
M.C. and thurifer stand a short distance away from the foot of the steps
to allow space for the deacon. The acolytes take their places behind them.
The deacon goes and stands at the middle, at the foot of the steps. When
all arc in their places they genuflect at a signal from the M.C. The deacon
genuflects on the lowest step. He takes the thurible from the thurifer and
incenses the celebrant with three double swings,48 he and the thurifer bow­
ing before and after. He then hands back the thurible and without any
further genuflection goes to the top step and takes his place behind the
celebrant for the intonation of the Creed.
3. The M.C. receives the Evangeliarium from the subdeacon, genu­
flects with the thurifer and acolytes,49 and leads them to the credence,
where he lays aside the Gospel book. The thurifer puts away his thurible
and adds charcoal if required; the acolytes place their candlesticks on the
credence, and stand before it; the M.C. goes to the top of the steps on
the Epistle side and signs to the celebrant to intone the Creed, or to sing
Dominus vobiscum, if there is no Creed. If the sermon is delivered at this
point, he signals to the sacred ministers to reverence to the altar, and then
leads them to the sedile.

V. The Sermon
1. In the early Roman liturgy the homily followed the singing of the
Gospel at Mass, and the rubrics50 suppose a sermon as a normal part of
41 C.E. I, X, 4, 11, viii, 46.
45 R. VI. 5. Ordo Missae.
44 C.E. I, x, 4; II. viii, 46.
47 Those who take part in the singing of the Gospel should return to the altar
in procession, even if the distance be short. Diaconus et alii, says C.E. II, viii, 47,
codern ordine revertuntur. The deacon should incense the celebrant from the foot of
the altar—not from the place where the Gospel was sung, which is supposed, at least,
to be a distance from the altar.
*s See p. 418.
40 Or the acolytes — according to the common practice — may go to the credence,
after having genuflected on their return to the altar after the Gospel.
10 R. VI. 6; C F I. vii, 4, xxii; viii. 48; R.M., n. 474.

484

THE RITE OF SOLEMN MASS

the rite of a solemn Mass. When a sermon is preached in Mass it is to
be preached immediately after the Gospel?1 A funeral oration, however,
or a sermon for an extraordinary occasion, such as the publication of a
jubilee, or on the occasion of some great public event, ought to be preached
after Mass.52 The Ceremonial supposes the sermon to be on the Gospel
of the day,81
83*88but it may be on other subjects also?*
82
2. If the celebrant himself preaches, he may do so either from the
footpace, at the Gospel comer, or from the pulpit. If he preaches in the
pulpit the M.C. leads him both in going and on his return?5 During the
sermon the deacon and subdeacon sit at the sedile in their usual seats.
At the end of the sermon they meet the celebrant at the foot of the altar,
genuflect on the lowest step when he bows low or genuflects, and take
their positions units post alium for the Creed or Dominus vobiscum.
3. If the preacher be other than the celebrant,50 the latter after being
incensed bows low at the middle of the altar?7 The deacon and sub­
deacon genuflect at his side, and they go per breviorem, to the sedile.
At the sedile the sacred ministers sit covered; but they stand, uncov­
ered, if the Gospel is read before the sermon. They uncover for the
opening prayer, if there be one, for the sign of the cross, and for the
announcement of the preacher’s text if it be from Sacred Scripture. At
mention of the Holy Name, the name “Mary,” and the name of the
saint whose feast is being celebrated,58 they remove their birettas and
rest them momentarily on the right knee. If the preacher salutes the sacred
ministers, they may respond by raising their birettas?0
4. The preacher wears a surplice, unless he is a Regular who preaches
in the habit of his Order. If customary, he may wear a stole,80 of the
colour of the day?1 Prelates and canons within their diocese02 wear their
81 R. VI, 6. With the permission of the Ordinary the celebrant of Mass may preach
from the altar after his Communion, and before the Communion of the faithful
(S.R.C. 3009«, 3O5910, 3529).
82 C.E. I, xxii, 5, 6.
83 C.E. I, xxii, 2.
»«Cf. C.J.C. 1345, 1347.
88 Many rubricians direct the celebrant to remove his chasuble and maniple if he
goes to the pulpit. There is no rubric which orders this. When the bishop preaches at
pontifical Mass, he does so clad in the Mass vestments; if the assistant priest replaces
him he is bidden to preach sic paratus (i.e., in his cope, C.E. I, vii, 4). When the sub­
deacon goes to sing the Epistle, or the deacon the Gospel at an ambo, they are not
directed to remove even the maniple. From the standpoint of rubrics, therefore, there
is no reason why the celebrant should remove his chasuble and maniple to perform
an act which is part of the liturgy.
88 A special faculty, granted, ordinarily, by the Ordinary, cither permanently or on
occasion, is needed in order lawfully to preach (C.J.C. 1328, 1337, 1341 ).
82 Sec p. 203. The celebrant genuflects, of course, if the Blessed Sacrament is present.
58 They do this the first time that any of these names is mentioned; afterwards it
suffices to bow the head (covered) for the Holy Name and to bow the head slightly
for the other names.
«•S.R.C. 1772«.
«i S.R.C. 3157«, 37641».
•o S.R.C. 268221, 3157«, 3185.
« C.J.C. 409. J 2.

THE CREED

485

usual choir dress/4 The preacher is not to seek a blessing*5 except from the
Bishop when he is present at the Mass. If, however, there is an estab­
lished custom to do so even in the absence of the bishop, he may follow
the custom/’ In such a case, he will ask the blessing of the celebrant after
the latter has been incensed. The preacher kneels and says lube, domne,
benedicere. The celebrant uses the same response as when he blesses the
deacon, except that for Evangelium suum he substitutes the words verba
sancta sua, and adds while making the sign of the cross, In nomine Patris.
etc." In going to the pulpit the preacher genuflects before the altar. A
prelate or a canon in his own church bows low if the Blessed Sacrament
be not present. If he passes the celebrant on his way he bows to him.
5. In the pulpit the preacher uncovers, makes the sign of the cross,
kneels facing the altar, and, where it is customary, recites the Angelical
Salutation/8 After he has announced his text or read the Gospel he puts
on his biretta.” He uncovers and bows his head at the Holy Name, the
name of Mary, or that of the saint of the day the first time any of these
names occur. At the end of the sermon he may, if it be customary, bless
the people, provided the Bishop or a higher prelate is not present. On
returning from the pulpit the preacher makes the proper reverence to the
altar, and bows to the celebrant, if he is still at the sedile.

VI. The Creed
Postea stans in medio altaris versus ad Cniceni, incipit, si dicendum sit. Credo,
stantibus post cum diacono ct subdiacono, deinde ad altare accedentibus et
cum co prosequentibus, nt dictum est ad Gloria in excelsis/®

1. When the deacon and subdeacon arc in their places behind him.
the celebrant intones71 the Creed, if it is to be sung, with the same gesture
as at low Mass. The deacon and subdeacon bow their heads with the
celebrant at the word Deum, and then go to his sides to recite the Creed
with him.72 All three bow their heads at the words lesum Christum and
simul adoratur and make a slow genuflection during the recitation of the
words Et incarnatus est, etc. The deacon and subdeacon support the cele­
brant by placing the hand which is nearer him under his elbow. They make
the sign of the cross together at the concluding words of the Creed.
64 C.E. I. xxii, 2; 11. viii. 51.
«’Cf. C.E. 11. xix, 7; S.R.C. 2162», 2882. 2907'.», 316P, 3434».
•«S.R.C. 3334', 3535«, 3855®, and cf. 3831.
«’SRC. 3334=.
«’ C.E. 1, xxii. 3.
«* Ibid.
’«R VI, 5.
’'There arc four ordinary forms of the plainsong Creed (and two forms ad
libitum), but the intonation for three of them is the same.
’’They should observe what is noted about (p. 471) the recitation of the Gloria
in excelsis.

I

I

.
I
'
]
i

’
!

I
1

486

THE RITE OF SOLEMN MASS

2. If they arc to sit, the celebrant bows low,73 or genuflects when the
Blessed Sacrament is present. The deacon and subdeacon genuflect, and
follow the M.C. per breviorem to the sedilia, where they sit.74 At the
words lesum Christum and simul adoratur, and during the singing of the
entire passage from Et incarnatus est to Et Homo factus est,75 they uncover
and bow their heads.78
3. // they do not sit, or if the choir should reach Et incarnatus est
before they do so, the deacon and subdeacon remain in their places be­
side the celebrant when the recitation of the Creed is finished.77 At the
words descendit de caelis, at a signal from the M.C., the celebrant and
subdeacon turn by their right, the deacon by his left, and all three go
to the top step and kneel at the edge of the footpace.78 During the singing
of Et incarnatus est, they also bow their heads.70 They then return to the
altar, where the deacon genuflects80 and goes to get the corporal. When
he returns with it, he again genuflects, and while he spreads it, the celebrant
and subdeacon move aside a little.
4. At the three Masses on Christmas Day, and at solemn Mass on the
Feast of the Annunciation, the ministers rise at the words descendit de
caelis, at a signal from the M.C., and go and kneel either on the lowest
step of the altar in the front or at the Epistle side, or before the sedile.81
They bow while the choir sings Et incarnatus est.62 They do not genuflect
before or after kneeling but they genuflect, as usual, at the altar when the
words Et incarnatus est are pronounced in the recitation of the Creed.”
If the feast of the Annunciation be transferred to another date, the obliga­
tion to kneel is likewise transferred to the day when the feast is celebrated.”
5. During the intonation, recitation, and singing of the Creed, the M.C.
acts at the altar or at the sedile as directed for the Gloria in excelsis.*'
While Et incarnatus est is sung, he and all others who may be standing
kneel and bow. If he is seated, he only bows.80
·» See p. 203.
74 As described on p. 404.
75 R.M., n. 518 b; C.E. I, xxi, 3; 11. viii, 53; S.R.C. 1421s, 1476’, 15942, 2960s,
33992, 3860.
7« R.M., n. 518 b; S.R.C. 2915e.
■
77 The Mass may not be continued, however, during the singing of the Creed (S.R.C.
1936, 3104’, 4242).
78 Sec note 75.
7® S.R.C. 2915®.
80 Cf. p. 402.
8S Cf. C.E. II, viii, 53.
j.3
« R.M., n. 518 b: C.E. II, viii, 53; S.R.C. 2915®, 2960=.
« S.R.C. 4281».
84 S.R.C. 1268.
88 Cf. p. 471.
8®Cf. p. 451; S.R.C. 3029s.

THE CREED

487

The Spreading of the Corporal
Cum vcro in symbolo cantatum fuerit: Et incarnatus est, diaconus accepta
bursa dc credentia, ambabus manibus eam defert elevatam cum solitis reverentiis
ad medium altaris, in quo explicat corporale, et revertitur ad celebrantem. Cum
non dicitur Credo, subdiaconus defert bursam simul cum calice, ut infra
dicetur.*’

6. When the singing of Et Homo factus est is finished the deacon
and subdeacon uncover and rise at the signal from the M.C. The sub­
deacon holds his biretta with both hands before his breast, and faces the
deacon. He remains standing during the time that the deacon is away.·*
The acolytes and thurifer, if seated, rise also*’ and remain standing until
the deacon is again seated. The acolytes attend to the vestments of the
deacon and subdeacon when they sit.
7. The deacon places his biretta on the sedile and goes to the credence,
bowing to the celebrant, if he is obliged to pass him.*0 From the table he
takes the burse,01 which he carries in both hands horizontally at the
height of his cyes,0! with the opening turned towards himself. He goes
unhurriedly'13 and unaccompanied"4 to the altar. He bows to the celebrant
if he passes him on the way, salutes the clergy in choir·5 (first on the
Epistle side, then on the Gospel side), and genuflects on the lowest step
before going up to the altar.
8. At the altar the deacon holds the burse erect on the table with his
left hand, with the opening towards the Epistle side. With his right hand
he extracts the corporal. Laying his left hand momentarily on the table,
with his right he puts the burse on the Gospel side, “ its opening facing
the middle, somewhere (e.g., leaning against a candlestick) where it will
not be in the way.07 With both hands he spreads the corporal in the mid­
dle of the altar,08 opening it first towards the Gospel side, next towards
the Epistle side, then the fold that opens towards the back of the altar,
and finally the fold that opens towards himself (the inmost fold on which
»· R. VI. 7.
S»C.E. 11, viii, 54; cf 1, xviii, 8; viii, 3. He may, however, sit when the deacon
has gone to the altar, and rise when he returns to the sedile.
’«Cf. C.E. I, xviii. 9, 10.
««Cf. C.E. I. xviii, 13.
»« R VI, 7; C.E. I, ix, 3; II, viii, 54.
«= Ibid.
91 Gravi et decoro incessu (C.E. I, ix, 3); cum decenti mora et gressu (C.E. II.
viii, 54).
»< C.E. I, ix, 3.
« Cf. R VI, 7; C.E. II, viii, 54.
««C.E. I. ix, 3.
»· Ibid., and II, viii, 54.
About an inch from the front edge, to prevent its being caught by the maniple
or chasuble

488

THE RITE OF SOLEMN MASS

the Sacred Host will partly lie). Next, if necessary, he may draw the Missal
near, placing the stand close to, but not on, the corporal. Then the
deacon, with joined hands, genuflects and returns per breviorem to the
sedile.” He receives his biretta from the M.C. or from an acolyte, bows
slightly to the subdeacon and both sit.
9. Towards the end of the Creed, the M.C. leads the sacred ministers
back to the altar,*
100 where after the due reverence they stand units post
alium. The M.C. goes around in piano to the Epistle side. The thurifer
prepares the thurible for the Offertory.
10. When the singing of the Creed has ended, the celebrant kisses the
altar and sings Dominus vobiscum, with the usual gesture. He turns again
to the altar by his left, and with joined hands he sings Oremus and reads the
Offertory antiphon.
11. Should there be no Creed, Dominus vobiscum is sung at once after
the incensation of the celebrant, or on his return to the altar if there is
a sermon. The corporal is brought to the altar by the subdeacon when he
brings the chalice.101
” Should the position of the sedile require it, he may return by the front steps. In that
case he makes his genuflection on the lowest step, and not at the altar.
100 Sec p. 405.
>°« R. VI, 7.

Chapter XII

THE OFFERTORY

In Missa solemni dicto Orémus, diaconus ct subdiaconus accedunt ad altare
in latere Epistolae; diaconus amovet calicem, si est in altari, vel, si est in cre­
dentia, ut magis decet, accipit eum de manu subdiaconi, qui illum cum patena
et hostia, coopertum palla et velo a collo sibi pendente manu sinistra tenens,
et alteram manum superponens velo, ne aliquid decidat, de credentia detulit,
comitatus ab acolytho ampullas vini et aquae portante; ipse diaconus calicem
detegit, ct dat patenam cum hostia celebranti, osculando eius manum: sub­
diaconus extergit calicem purificatorio; diaconus, accepta ampulla vini de manu
subdiaconi, imponit vinum in calice: subdiaconus interim ampullam aquae
ostendens celebranti, dicit: Benedicite, Pater reverénde; qui facto versus eam
signo cnicis, dicit orationem: Deus, qui humanae, etc., interim subdiaconus in­
fundit paululum aquae in calicem; diaconus illum celebranti dat, et pedem
calicis tangens, scu bracchium dexteram Celebrantis sustentans, cum eo dicit:
Offerimus tibi, Domine, etc., quem postea positum in altari, ut supra, palla
cooperit. Subdiacono deinde stanti in latere Epistolae ponit in dextera manu
patenam, quam cooperit extremitate vel ab eius humero pendentis: qui vadit
post celebrantem ante medium altaris, ct, facta gcnuflexionc, ibi stat, sustinens
eam elevatam usque ad finem orationis dominicae, ut dicetur?

I. The Beginning of the Offertory
1. The celebrant, with his hand joined, chants Oremus and reads
the Offertory verse silently.’· He then waits with hands joined or placed
palm downwards on the table of the altar. The deacon and subdeacon
bow their heads at Oremus, and the former goes to the right of the
celebrant, where he waits with hands joined. The subdeacon genuflects
' R VII, 9.
'· R.M., n. 513 e).
489

490

THE RITE OF SOLEMN MASS

on the lowest step of the altar and goes to the credence. There,
aided by the acolytes,2 he puts on the humeral veil in such a manner
that the right side hangs down somewhat longer than the left.’ He then
takes the unveiled chalice in his left hand at the node, and with his right
he draws the humeral veil around it. He lays his hand lightly on top
of the veil, to keep in place the purificator, paten, host, and pall, all of which
are covered by it. If the Creed was not sung he takes the burse also. If there
are small hosts to be consecrated, the M.C. will take the ciborium
(veiled) to the altar and give it to the deacon. The subdeacon, turning
by his left, goes up the side steps at the Epistle comer, and places
the chalice on the altar45
* to the right of the deacon. The first acolyte with
the cruets follows the subdeacon to the altar.
2. The deacon helps the subdeacon to unveil the chalice. He spreads
the corporal, if it had not been previously spread. The subdeacon hand?
the chalice to the deacon who takes off the pall and places it aside. If
there is a ciborium on the corporal he uncovers it. Taking the paten
in both hands, he kisses the edge" of it. He presents it to the celebrant,
and kisses his right hand as he does so.7 If there is a ciborium (or lunette
in a case) the deacon uncovers it. The celebrant offers the host, places
it on the corporal, and slips the paten partly under the corporal,8 as
in low Mass, even though the paten will presently be handed to the
subdeacon. Meanwhile the subdeacon holds the chalice at the node with
his left hand, and with his right he wipes it with the purificator. He does
this quietly and without raising his right elbow unduly. Immediately
after the offering of the host, if there is a ciborium the deacon covers
it and places it at the right side of the corporal towards the back of the
altar? Then taking the chalice and purificator from the subdeacon, the
deacon holds the chalice with his left hand at the node, laying the
folded purificator over his thumb in such a way that it falls down over
the base of the chalice to catch any drops of wine or water that may
accidentally fall. The subdeacon receives the wine cruet from the acolyte
(or directly from the tray), and hands it to the deacon, who pours wine
into the chalice, under the eye of the celebrant,’0 who may by a nod
- C.E. I, x, 5.
3 Ibid., and II, viii, 60.
· C.E. II, viii, 60.
5 For the rubrics (R. VII, 9 and C.E. I, x, 5) say that the deacon is to receive the
chalice from the hand of the subdeacon.
0 C.E. I, ix, 4.
7 The best way to hold the paten, so that the celebrant may take it without difficulty,
is to balance it on the fingers of both hands placed underneath it, those of the right hand
under the part farthest from the deacon, those of the left under the nearer part (the
part where the foot of the cross on the host is). The deacon then presents it while
keeping his left arm close to his side, so as not to impede the celebrant.
» C.E. II, viii, 61.
’ C.E. II, xxix, 2, directs the deacon to hold the ciborium raised a little while the
celebrant is offering the host.
»o Cf. C.E. II, viii, 62.

v·

THE OFFERTORY

491

indicate when sufficient wine has been poured in. Then” the subdeacon,
who has taken the water cruet in his right hand (his left laid on his
breast), holds up the water, and bowed towards the celebrant, asks him
to bless it saying, Benedicite, Pater reverende. The celebrant first joins
his hands12 then places his left hand on the altar” outside the corporal
and with his right makes the sign of the cross over the water. Then” with
hands joined, he recites the prayer Deus qui humanae substantiae. The
subdeacon pours a small quantity15 of water” into the chalice which is still
held by the deacon.
The Offering of the Wine
The deacon wipes away with the purificator” any drops that may be
on the sides of the chalice. He raises the chalice in both hands. His right
hand is placed under the cup above the node, and his left under the
foot of the chalice. He kisses the foot” of the chalice and presents” the
sacred vessel to the celebrant, kissing his right hand as he does so. Then,
he places his left hand under his breast, while he touches the foot of the
chalice with his right or supports the right arm of the celebrant” during
the offering of the wine. With his eyes fixed on the cross,31 he recites
with the celebrant the prayer Offerimus. Meantime the subdeacon gives back
the water cruet to the acolyte, who bows and takes the cruets to the
credence; the subdeacon waits with joined hands.
3. When the celebrant has replaced the chalice on the altar, the
deacon covers it with the pall.22 He then takes the paten and places it in
the subdeacon's right hand with the concave part facing him; he covers
it·1 with the part of the veil that hangs from the subdeacon’s right shoulder.
The deacon lays the purificator, folded in two, beside the corporal.
"So interim of the rubric (R. VII, 9) must be interpreted, if the celebrant is to
pay attention to the pouring in of the wine, and this interpretation is suggested by
C.E. I. ix, 5; II, viii, 62.
'· R. VII, 5.
» R. Ill, 5.
” R. VII. 9; C.E. II, viii, 62.
Sec p. 250.
10 Should a cleric not a subdeacon replace the subdeacon (see p. 398), the deacon
is to wipe the chalice and put in the water (S.R.C. 4181*).
‘■Cf. S.R.C. 2572««.
C.E. I, ix. 5; II, viii, 63.
1B He should keep his left arm close to his side, in order not to impede the celebrant
in taking the chalice.
:u R. VII, 9; C.E. I. ix, 5; II, viii, 63.
11 Thus many rubricians, because the celebrant is to look heavenwards while reciting
this prayer (R. VII, 5).
No rubric requires the celebrant to place his hand on the foot of the chalice
whenever the deacon covers or uncovers it, but some authors recommend the practice
for greater safety.
« R. VII, 9; C.E. II, viii, 63. The subdeacon himself and the M.C. may aid in veiling
the paten (C.E. I, x, 6). The rubrics make no mention of wiping the paten beforehand
with the purificator, or of holding it with this.

THE OFFERTORY

THE RITE OF SOLEMN MASS

492

4. The subdeacon, turning towards his left, goes down by the shortest
way to the foot of the steps in the middle. He genuflects,24 on the lowest
step, and stands there until the Pater noster, with the veiled paten held
aloft.2’ At the foot of the altar the subdeacon does not bow nor genu­
flect,2’ but he does kneel for the Elevation. Whenever he moves (e.g.,
on going down to the foot of the altar, on ascending for the Sanctus),
or makes any response (e.g., at Orate, fratres or Sanctus), or is incensed,
or kneels, he lowers the paten and holds it, momentarily, against his breast.
When holding the paten raised he may support his right hand by placing
the left under the elbow, or he may place the left under his breast.
5. The M.C. has little to do at the Offertory except, standing in piano
on the Epistle side,27 to watch that all is being correctly carried out, and
to intervene with a direction, if necessary. He may unveil the chalice at
the credence for the subdeacon, and if a ciborium or lunette is to be used
he should carry it to the altar and present it to the deacon. He may also
assist the subdeacon to veil the paten28 before he carries it to the foot of
the altar.

II. The Incensation
sanctificator, ut supra, celebrans, ministrante diacono naviculam,
ct dicente: Benedicite, Pater reverénde, ponit incensum in thuribulum, dicens:
Per interccssiôncm, etc. ut in Ordine Missae. Deinde accepto thuribulo per
Dicto Veni,

manum

diaconi, nullam

tunc

faciens Cnici

ducens thuribulum super calicem

ct

reverentiam,

hostiam

simul

in

inccnsat

modum

oblata, ter

crucis, ct ter

circum calicem ct hostiam, scilicet bis a dextera ad sinistram, ct semel a sinistra
ad dexteram (diacono interim pedem calicis tenente manu dextera), dispensans

Incensum
istud. In secunda: a te benedictum. In tertia: ascéndat ad te, Dômine. In
quarta: et descéndat super nos. In quinta ct sexta: miscricôrdia tua. Deinde
verba

in

qualibet

inccnsationc

hoc

modo.

In

prima

inccnsatione:

facta reverentia, inccnsat Crucem ct altare, ut dictum est supra, assistente eodem

Dirigitur, Domine, oratio mea, etc.; ct

diacono, interim dicens:
cum inccnsatur
Crux, diaconus amovet calicem ad partem Epistolae, et, inccnsata Cruce, reponit

Accéndat in nobis, etc.

in loco suo. Cum reddit thuribulum diacono, dicit:
Et
inccnsatur ab eo: deinde diaconus inccnsat chorum, ct postremo subdiaconum
tenentem patenam, et ipse diaconus inccnsatur a

thuriferario, et thuriferarius

postea inccnsat acolythos et populum. Celebrans, postquam

inccnsatus fuerit,

lavat manus, ministrantibus acolythis ampullam aquae, cum pclvicula ct manu-

tergio.”

11 R. VII, 9; S.R.C. 40272·2. The rubrics of C.E. (either in I, x or II, viii) make no
mention of this reverence.
24 The rubrics simply say elevatam. Some rubricians say it should be raised to the
height of the eyes; others think that it suffices to hold it before the breast.
24 Cf. C.E. I, x, 6; S.R.C. 2474.
2T Some rubricians direct him to stand at the left of the celebrant at the altar
24 C.E. I. x. 6.
28 R. VII, 10.

493

1. The celebrant says the prayers In spiritu humilitatis and Veni, sanc­
tificator, as at low Mass. Then he puts in incense, the deacon ministering
to him (sec p. 414). On this occasion he uses a special form of blessing,
Per intercessionem beati Michaelis Archangeli.™ He should put in a g>
quantity of incense, as it will be needed not only to incense the oblata
and altar, but also the sacred ministers, acolytes, clergy, and people.
2. The celebrant receives the thurible, and without any previous bow
to the cross’1*
33he incenses the oblata. While doing this he holds against
his breast12 his left hand which grasps the disk of the thurible. He raises
the thurible above the chalice, and makes the sign of the cross with it
over both chalice and host just as he would make the sign of the cross
with his hand over both.” In other words, he traces the downstroke of
the cross from about the middle of the pall to the near edge of the host,
then the transverse stroke along a line drawn between the pall and the
host. He does not, however, lower the thurible when forming the trans­
verse line. While making the first cross he says in the subdued voice:3435
38
*37
Incensum istud; while making the second, a te benedictum; at the third,
ascendat ad te, Domine. Then, lowering the thurible to about the height
of the node of the chalice, he describes a circle three times around both
the chalice and the host, the first and second from the right to left,” the
third from left to right (i.e., clockwise). While making the first circle,
he says et descendat super nos; while making the second and third he
adds misericordia tua.** The celebrant should make a slight pause between
each cross and each circle that he traces with the thurible.
3. During the incensation of the oblata, cross, and altar, the deacon
assists the celebrant by placing his left hand under the celebrant’s arm.’’
His right hand, when not occupied, is held under his breast. If the
dalmatic or chasuble is so ample as to impede the free movement of the
celebrant’s right arm, the deacon may raise it a little, with his left
hand.’8 While the celebrant incenses the oblata, however, the deacon lays
his right hand (i.e., the tips of the longest fingers) on the foot of the
chalice.”
3"C)rdo Missae, see p. 415 supra.
R. VII, 10; C.E. I, xxiii. 10.
33 See p. 4 16.
31 See p. 193.
34 Some authors (e g., de Hcrdt) say “secretly” (and of R M., n. 513 e). But (a) the
rubrics do not say so, they say simply dicit; (b) the rubrics make no distinction between
the voice in which the deacon asks the blessing of the incense (and this is certainly
not in the “secret” voice) and the voice in which the celebrant pronounces the blessing
and the prayer during the act of incensation.
35 I.e., he begins the circular incensation on the side (i.e., on his right) where he
finishes the cross incensation.
38The rubrics (R. VII, 10; C.E. I. xxiii, 10) here explicitly determine the division
of the words in this manner.
37 C.E. I. ix, 5 and sec p. 468. note 37.
38 Cf. C.E. I, ix, 5.
*· R VII. 10; C.E. I. xxiii, 10; ix. 5.

9

THE OFFERTORY

495

4. When he has incensed the oblata, the celebrant bows low to the
cross (or genuflects when the Blessed Sacrament is present) and incenses it
as at the beginning of Mass (p. 420 if). The moment he begins to in­
cense the cross he commences the prayer Dirigatur, Domine.*9 After the
incensation of the cross, he incenses a relic or image that may be exposed
on occasion, over the altar.4142
* He incenses the relics or images that may be
placed between the candlesticks on the altar, and finally the altar itself,
exactly as he had done at the beginning of Mass,4’ but this time the in­
censation is accompanied by the prayer Dirigatur. This prayer is said
during the course of the incensation,4’ and the words are so distributed
that the prayer and the incensation will be finished at the same time.4445
5. Before the celebrant incenses the cross the deacon moves the chalice
somewhat to the Epistle side but on the corporal. He replaces it in the
middle when the incensation of the cross (or of an image or relic placed
in the centre over the altar) is finished. The deacon genuflects when the
celebrant bows or genuflects before the incensation.

The Incensation of the Celebrant
6. When the incensation of the altar is finished the celebrant hands
the thurible to the deacon,<s reciting the prayer Accendat as he does so.
He stands with joined hands at the Epistle comer to receive the incensa­
tion. He bows his head slightly before and after to the deacon. Then
standing in the same position, he washes his hands and not merely the
(ips of the thumb and fingers as at low Mass.4*
7. The deacon receives the thurible, turns towards his right, goes to
the foot of the steps, and faces the celebrant. Holding the thurible at
his side, he bows to the celebrant, incenses him with three double swings,
and bows again. If the clergy are in choir, the deacon carrying4’ the
thurible at his side and accompanied by the thurifer at his left, goes
4UC.E. I, xxiii, 10 and S.R.C. 3213».
11 Sec p. 422.
42 Sec p. 422.
“"Interim" — R. VII, 10.
44 C.E. I, xxiii. 11. While the rubrics determine the distribution of the words at the
incensation of the oblata, they do not fix their distribution at the rest of the incensation.
Rubricians differ and usage varies. It would seem best to complete the first part of the
prayer, i.e., Dirigatur ... in conspectu tuo, while incensing the cross. The Roman usage
is to incense relics and images in silence. The rest of the prayer is then said while
incensing the altar, not, however, word by word al each swing of the thurible (as many
rubricians suggest), for this is unnatural and too wooden (and the rubrics abstain from
prescribing it), but in natural phrases, dividing the prayer according to its meaning,
and ending as the incensation ends.
45 Sec p. 413.
«· For (a) the rubric docs not so define manus in R. VII, 10 as it does in R. VII, 6;
(/>) the celebrant has just used the thurible, and may have soiled his hands.
If the choir is some distance away, he may give the thurifer the thurible to carry.
If there are many to be incensed the thurifer may add incense to the thurible.

♦

9

f

496

THE RITE OF SOLEMN MASS

to inccnsc them, in the way described on p. 425 if.4* On his return to
the altar, he genuflects in the middle and, standing a little to the right
of the subdeacon, he incenses him with two double swings, bowing before
and after.4’ If there arc no clergy, he incenses the subdeacon immediately
after the celebrant. He returns the thurible to the thurifer and goes to the
step below the footpace behind the celebrant.40 He does not genuflect, but
turns immediately toward his right and is incensed. He bows slightly before
and after, and turns again to face the altar.
8. The subdeacon, when the deacon comes to incense him, turns towards
him, places the paten against his breast, bows before and after the in­
censation, and again faces the altar as before.
9. While incense is being put in, the M.C. goes to the Gospel side of
the altar. He genuflects as he passes the middle, and waits in piano.
While the celebrant is incensing the cross or Epistle side of the altar,
the M.C. goes up by the side steps and takes the Missal. He goes down
to the foot of the altar and stands there facing the Epistle comer while
the Gospel side is being incensed. He then replaces the Missal on the
altar, setting it at an angle near, but not on, the corporal. He sees that
the book is open at the Secret of the Mass and he remains standing by
it to aid the celebrant, turning the leaves, pointing out the prayers, etc.
When the deacon has been incensed, the M.C. turns towards the thurifer
and is incensed, bowing slightly before and after.
10. The thurifer remains standing at the foot of the altar on the Epistle
side during the incensation of the oblata, cross, and altar. Should the M.C.
be engaged, he may cross to the Gospel side to remove the Missal and
then return to the Epistle side. He stands behind and to the left of the
deacon while he incenses the celebrant and bows when the deacon bows.
He accompanies the deacon, on his left, to incense the clergy, and genu­
flects and bows whenever the deacon docs. He stands behind the deacon
on his left, while he incenses the subdeacon. He then receives the thurible,
and when the deacon, standing on the top step, turns to him, he incenses
him with two double swings,41 bowing before and after. Standing in the
same place, he incenses the M.C. with one double swing, with the usual
bows. Then he goes near the credence and incenses the acolytes with one
double swing to each. He makes one bow to them both, before and after
incensing. Next he goes to the middle of the sanctuary (carrying the
thurible at his side), genuflects, and goes to the entrance to the choir. He
bows to the congregation — first to the middle, then to his left, and finally
<· Should Gratias agamus, etc. (before the Preface), be sung while the deacon is
incensing, he should interrupt the incensation and bow towards the altar. If possible,
the incensation should be finished before the Preface is begun.
49 If feasible, the incensation of the subdeacon or deacon should be avoided during
Orate, fratres, and its response.
80 C.E. I, ix, 5.
81 P. 417.

THE OFFERTORY

497

to his right — and incenses the people with three single swings,” one to the
middle, the second to his left, the third to his right.” He bows again,
returns to the altar, genuflects, and goes to his place at the credence. He
puts the thurible aside and adds fresh charcoal if required.
11. The acolytes assist at the washing of the celebrant’s hands. The
second pours the water, the first, the one nearer the altar, hands the
towel. They bow before and after. They stand before the credence with
hands joined, as they are incensed. They bow to the thurifer before and
after and the first acolyte on his approach bows slightly to the se «Μ·1·
deferring to him the honour of incensation.”
43 P. 416.
, .. .
51 If Gratias agamus should be sung while he goes to or returns from the incensation,
he should turn to the altar and bow.
54 Cf. C E. I, xxiii, 20.

Chapter XIII

FROM THE PREFACE TO THE END
OF THE CANON

I. The Preface
Cum dicitur praefatio, diaconus ct subdiaconus stant retro post celebrantem:
et paulo antequam dicatur Sanctus, accedunt ad altare, ubi cum celebrante hinc
inde dicunt Sanctus, ct quae sequuntur usque ad Canonem. Deinde diaconus
accedit ad sinistram celebrantis, ei assistens dum dicitur Canon, nisi alius
sacerdos assistat, quia tunc ipse staret ad dexteram aliquantulum post celebran­
tem. Subdiaconus vero tunc stat post celebrantem.1

1. Having washed his hands, the celebrant continues with the Mass.
He follows in detail the rite of low Mass until the moment of the kiss
of peace, except that (a) not he, but the deacon covers and uncovers
the chalice, (ft) he sings the conclusion of the last Secret, the introduc­
tion to the Preface, the Preface itself, the conclusion of the Canon, the
Pater noster, and Pax Domini, using the festal or the ferial chant,23accord­
ing to the nature of the Mass; (c) he should not elevate the Sacred Host
until the singing of the Sanctus is over?
2. The subdeacon places the paten against his breast, and without bow­
ing, replies to the Orate, fratres when the celebrant has finished the entire
prayer. If, however, the deacon has returned from the incensing and is in
his place behind the celebrant, it is he who replies.4
3. The deacon and subdeacon stand unus post alterum behind the
celebrant during the Preface. They bow their heads when he sings Gratias
' R. VII, 11.
2 See p. 444.
3 C.E. Π, viii, 70.
: I
4 Some rubricians say that both deacon and subdeacon recite the response. The
rubrics are silent on the point.

498

PREFACE TO THE END OF THE CANON

499

agamus, etc., and bow also if the Holy Name, or the name Mary or Joseph
occurs in the Preface.
4. Towards the end of the Preface, on a signal from the M.C., the
Deacon and subdeacon, without genuflecting,5 go to the sides of the
celebrant. There they bow and say the Sanctus6* with him in the subdued
voice/ In going up the deacon does not move until the subdeacon is in
line with him. The subdeacon lowers the paten against his breast. At
Benedictus the deacon alone8* makes the sign of the cross with the cele­
brant. The subdeacon without any genuflection or bow, returns to his
place at the foot of the altar and once more raises the paten. The deacon,
standing on the highest step, genuflects on the edge of the footpace at
the middle and goes to the left of the celebrant. He assists him at the book,
pointing out the prayers and turning the pages? He may retire a little
at the Memento of the living (and, later on, at that of the dead). The
deacon does not bow his head when the celebrant does so during the
Canon (e.g., at the name of the saint of the day), as this is said secretly.
5. The M.C. assists the celebrant at the book during the Secrets and
Preface. If necessary, he gives a sign to the organist to cease playing when
the celebrant reaches the end of the Secrets. Towards the end of the
Preface he bows to the deacon and subdeacon, directing them to come
to the sides of the celebrant. The M.C., bowed, recites the Sanctus with
the sacred ministers. He turns the pages of the Missal to find the beginning
of the Canon for the celebrant. He then goes down the steps on the Gospel
side and crosses to the Epistle side in piano. He genuflects at the middle,
and kneels10 or stands on the floor at the Epistle side.
6. The first acolyte rings the bell, three times, at the Sanctus.11 When
the prayer has been recited both acolytes kneel before the credence.

II. The Canon
In Missa solcmni ad finem praefationis accenduntur duo saltem intorticia ab
acolythis, quae exstinguuntur post elevationem Calicis, nisi aliqui sint communi*
candi, ct tunc exstinguuntur post Communionem. In diebus etiam ieiuniorum,
ct in Missis defunctorum tenentur accensa usque ad Communionem. Cum
autem celebrans dicit: Quam oblatiônem, ctc., diaconus accedit ad eius dex­
teram, ct ibi in superiori gradu altaris gcnuflcxus, cum Sacramentum elevatur,
5 S.R.C. 4027.
If there is a custom that the subdeacon (in spite of the rubric. R. VII, 11) should
not ascend to say the Sanctus, it may be retained (S.R.C. 2682’°). The subdeacon then,
bowed, recites the prayer at the foot of the altar.
• Cf. R.M.. n. 513 d.
* Cf. S R C. 4057®.
" This is best done with the left hand, taking hold of the page at the top towards the
corner, so as not to hinder the reading of the celebrant.
10 Cf. C.E. II. viii, 69.
>> S R C. 4377.

500

THE RITE OF SOLEMN MASS

fimbrias planctae elevat, et quando opus est, sc erigens, Calicem discooperit ct
cooperit, ct cum celebrante genuflectit. Subdiaconus gcnuflcctit in loco suo.
Thurifcrarius gcnuflcxus in latere Epistolae ter incensat Hostiam, cum elevatur,
ct similiter Calicem, posito incenso in thuribulo absque benedictione. . . .
Deposito calice, diaconus redit ad librum, nisi alius assistat. Ceteri surgunt, ct
stant in locis suis.”

1. While the thurifer is incensing the people, the torchbearers come
to the centre of the sanctuary and stand in a line before the altar, leaving
a space for the thurifer in the middle. When he arrives they genuflect
with him and bow to the clergy. The bow is ordinarily made first to
those on the Gospel side, then to those of the Epistle side. Preceded
by the thurifer they go to the sacristy for their torches.” After1* the
Sanctus the thurifer leads them back to the sanctuary where they again
line up with the thurifer in the middle. They genuflect, bow to the clergy
on either side and to one another.15
*14*1They
7
then kneel either in a line before
the altar, behind the subdeacon, or at each side of the altar, facing one
another,” their torches in the hand away from the altar (i.e., if facing
the altar, for those on the Gospel side, in the left hand; for those on the
Epistle side, the right). The thurifer goes to the Epistle side and stands
there at the foot of the steps.
2. At Quam oblationem (a) the deacon passes to the right of the
celebrant,” genuflecting on the edge of the footpace at the middle, as
he docs so; (b) the M.C. rises if he has knelt and puts incense into the
thurible. The incense is not blessed. When the thurifer has closed the
thurible, he and the M.C. kneel on the lowest step at the Epistle side, the
thurifer at the right of the M.C.; (c) the first acolyte rings the bell” once.
3. When the celebrant bows for the words of consecration,” the deacon
kneels on the edge of the footpace to the right of, but close to, the
celebrant; the subdeacon kneels on the lowest step in the middle, and
both bow.
” R. VIII, 8.
” Sec p. 409. The M.C. (or a second M.C. if there is one) may lead the torchbearers
in and out, but it is more convenient for the thurifer to do this. It is desirable, when
it is feasible, that the torchbearers should have left the sanctuary before the celebrant
begins the chant of the Preface to avoid distracting those present at such an important
part of the Mass.
>« Cf. C.E. II, viii, 68.
14 I.e., those on one side of the thurifer bow slightly to those on the other side.
’· C.E. II, viii, 68. The arrangement will depend on the shape and size of the sanc­
tuary. If the torchbearers kneel before the altar, they should be so placed as not to
impede the view of the congregation.
17 If there is a ciborium or lunette he draws it forward on the corporal and
uncovers it.
’» S.R.C. 4377. Or he may do this at Hanc igitur.
” Cf. C E. II, viii, 69. As the singing of the Sanctus should be finished before the
Elevation (C.E. II. viii, 70) the celebrant may have to wait before pronouncing the
words of consecration (M.P. 5 22).

PREFACE TO THE END OF THE CANON

4. When the celebrant raises the Sacred Host, and not sooner,” the
deacon raises the chasuble a little*1 with his left hand and drops it again
as the celebrant lowers the Sacred Host. Both the deacon and subdeacon
should look at the Sacred Host and chalice when they are raised up.
As the celebrant rises from his second genuflection, the deacon goes to
the celebrant’s right. He covers the ciborium or lunette, if there is one,
and uncovers the chalice. Then, turning towards his left, he goes again
to the first step, kneels,** and bows. As the celebrant elevates the chalice,
the deacon raises the chasuble. As the celebrant lowers the chalice the
deacon rises and goes to his side, covers the chalice, and genuflects with
the celebrant. He goes at once to the left of the celebrant; he does not
genuflect when passing the middle but does so on his arrival.*’
5. During the Elevation the subdeacon kneels, bowed, with the paten
on his breast. He looks up at the Host and chalice when the celebrant
holds them aloft. When the celebrant and deacon rise from their genuflection
after the Elevation of the chalice, he rises and stands, holding the paten
aloft once more.
6. During each Elevation, the thurifer (or M.C.), kneeling, incenses
the Host and the chalice, with three double swings. He bows before and
after each incensation. After the Elevation he joins the torchbearers, genu­
flects with them, and leads them away.
7. The M.C. and the acolytes remain bowed during the Elevation,
except to look up at the Host** and chalice when raised. The first acolyte
rings the bell at each genuflection of the celebrant and at each Elevation,
or continuously.*5 All rise when the Elevation is finished.’*
8. After the Elevation the torchbearers rise, and when the thurifer
has joined them, they make a single,” not a double, genuflection. Without
bowing to anyone they follow the thurifer to the sacristy and put away
their torches. But when Holy Communion is distributed” and on certain
penitential days’® they remain in the sanctuary’ till after Communion. On
their return, in procession, they genuflect before the altar and go to their
« R. VIII, 8; C.E. II. viii, 69; S.R.C. 3535’.
-» This direction is in view of an ample chasuble of heavy material.
« He docs not genuflect before ascending because he has just risen from his knees;
nor before returning, because he kneels again almost at once (cf. S.R.C. 4027).
«SR.C. 4027>.
’< There is an indulgence of seven years for saying, "with faith, piety, and love," the
ejaculation "My l ord and my God" (Pius X, June 12, 1907).
“ R VIII, 6.
’· R. VIII, 8; C.E. II, viii, 71.
’’S.R.C. 4135’.
»· R. VIII, 8. When Holy Communion is given they remain until the ciborium has
been replaced in the tabernacle (cf. C.E. 11. viii. 71); on fasting days they remain
until the celebrant has consumed the Precious Blood.
’» Cf R M.. n. 521 c and sec p. 409 (cf. p. 451).

502

THE RITE OF SOLEMN MASS

places.’0 The thurifer returns to his place at the credence between the
acolytes.
In Missa solcmni cum celebrans dicit: Per quern /race ômnia, etc., diaconus,
facta Sacramento genuflexione, accedit ad dexteram celebrantis, et quando opus
est, discooperit Calicem, et cum celebrante adorat, similiter cooperit, et iterum
gcnuflectit.’1

9. The deacon does not bow when the celebrant bows low at Supplices,
nor docs he strike his breast at Nobis quoque peccatoribus*23At Per quem
haec omnia he genuflects14 and goes to the right of the celebrant.34 He
uncovers the chalice at praestas nobis, and genuflects with the celebrant.
While the latter makes the signs of the cross with the Sacred Host, the
deacon places the tips of the second and third fingers of his right hand
on the foot of the chalice, '· while holding the left hand under his breast.
When the celebrant has laid down the Sacred Host the deacon covers
the chalice and genuflects with him.
"’If space be limited and if they return from behind the altar (and not through the
choir) they may make this genuflection at the side, or sides, of the altar near their
places.
’> R. IX, 4.
: He is not bound to (S.R.C. 35351), but he may, since these words arc spoken
aloud (Cf. S.R.C. 4057s).
From this on the rule of S.R.C. 4027 (sec p. 554) regarding the genuflections of
the deacon and subdeacon when the Blessed Sacrament is present on the altar, is
in force.
•He does not genuflect on arrival (S.R.C. 4027), because he is about to genuflect
with the celebrant, after having uncovered the chalice.
■C.E. I, ix. 5.

Chapter XIV

FROM THE PATER NOSTER TO THE

COMMUNION

I. Pater Noster
Cum incipit: Pater noster, idem [diaconus] vadit retro post celebrantem, facta
prius Sacramento genuflexione, ubi stat, dum dicitur oratio Dominica.1
In Missa solcmni diaconus stans retro post celebrantem cum in oratione do­
minica dicitur: Et dimitte nobis debita nostra, facta ibidem genuflexione, vadit
ad dexteram celebrantis, et subdiaconus circa finem orationis Dominicae, facta
itidem genuflexione, revertitur ad altare, et stans in latere Epistolae porrigit
patenam diacono, qui eam discooperit, et Purificatorio abstergens dat celebranti,
illius manum osculando, ct quando opus est, discooperit et cooperit calicem, et
cum celebrante adorat. Subdiaconus. reddita patena ct deposito velo, quod ab
liumeris ejus pendebat, gcnuflectit, et descendit retro post celebrantem.2

1. During the singing of the Pater noster, the celebrant need not keep
his eyes on the Sacred Host (R. X, 1), if he wishes to look at the music.
At the end of the prayer he waits for the choir to sing Sed libera nos a
tnalo, and then adds Amen, silently.’ He receives the paten from the deacon
and continues the Mass.
2. The deacon bows his head at Oremus before the Pater noster, and
when the celebrant begins this prayer — and not sooner4*6— the deacon
genuflects, descends to the top step, and without genuflecting again,’
stands there behind the celebrant. At Et dimitte nobis he and the sub­
deacon® genuflect on the step and go to the right of the celebrant, the
1 R. IX, 4.
*R X 8
3 Ordo Missae (but see p. 275, note 3).
‘ R. IX, 4.
3 S.R.C. 4027.
6 R. X, 8 says circa finem orationis for the subdeacon, and C.E. I, x. 6 and II, viii,
73 interpret this as at Et dimitte nobis.

503

504

PATER NOSTER TO THE COMMUNION

THE RITE OF SOLEMN MASS

deacon beside him, and the subdeacon on the deacon’s right. The sub­
deacon hands the paten still veiled to the deacon, who uncovers it,7
and wipes the concave side, and the outside also if necessary, thoroughly
with the purificator. When the celebrant has answered Amen to Sed libera
nos a malo, and begins the prayer Libera nos,8 the deacon presents the
paten to him. In doing so he rests the edge on the altar, and holds it
erect with the purificator, either with the right hand alone or with both
hands, whichever he finds the more convenient. As the deacon presents
the paten to the celebrant he kisses it,’ on its upper edge, and then kisses
the celebrant’s hand. The deacon does not make the sign of the cross
when the celebrant signs himself with the paten. He remains at the cele­
brant’s right, uncovers and covers the chalice at the proper times, and
genuflects with him.
3. When the subdeacon has given the paten to the deacon an acolyte
removes the humeral veil from his shoulders. He genuflects and goes to
the foot of the altar where he stands without any further genuflection.10
4. When the deacon and subdeacon genuflect on the step at Et dimitte
nobis, one of the acolytes genuflects" at the foot of the steps on the Epistle
side, goes up near the footpace, and takes the humeral veil from the
subdeacon’s shoulders. He genuflects with the subdeacon, goes to the
credence, folds the veil, and puts it aside on the table.’2 or on the sedile.

II. Agnus Dei
Et cum dicitur: Pax Dômini, iterum gcnuflcctcns [Subdiaconus], accedit ad
sinistram celebrantis, ct simul dicunt: Agnus Dei. Deinde facta ibidem Sacra­
mento genuflexione, redit post celebrantem. Diaconus vero a dextris gcmiflcxiis
exspectat pacem: ct cum celebrans osculatur altare, ipse se erigens simul oscula­
tur illud extra corporale, et a celebrante dicente: Pax tecum, complexus accipit
pacem sinistris genis sibi invicem appropinquantibus, et ei respondet: Et cum
spiritu tuo. Postea iterum Sacramento in altari adorato, vertit se ad subdiaconum
retro post celebrantem, ct similiter dat ei pacem. Subdiaconus accepta pace a
diacono et facta altari genuflexione, comitatus ab acolytho vadit ad chorum,
ct dat pacem primo cuiusque ordinis, dignioribus prius, deinde minus dignis;
ct reversus ad altare, facta genuflexione, dat pacem acolytho qui ipsum comita­
verat, qui ct aliis acolythis circa altare dat pacem: deinde subdiaconus vadit ad
dexteram celebrantis, ct quando opus est, discooperit calicem, accipit ampullam
vini, et infundit, quando celebrans vult purificare. Diaconus post datam pacem
subdiacono vadit ad librum: ct, dum celebrans se communicat, stant ipse et
subdiaconus profunde inclinati versus Altare.13
' R. X, 8 and C.E. II, viii, 73.
R C.E. I, ix, 5.
’ C.E. I, ix, 5; II, viii, 73.
»°SR.C. -4027
” Cf. S.R.C. 39751.
12 Not in the centre, which must be left free for the chalice.
” R. X. 8.

J

505

1. When the celebrant sings Pax Domini, the subdeacon genuflects on
the lowest step, and goes to the left of the celebrant. Neither the deacon
nor subdeacon answer Et cum spiritu tuo, as this response (like Sed libera
nos) is sung by the choir. The celebrant, deacon, and subdeacon, bowed,
recite Agnus Dei together, in a subdued voice. At miserere nobis and
dona nobis pacem, they strike their breasts.14*When doing so the celebrant
lays his left hand on the corporal, and the deacon and subdeacon place their
left hand on their breast.
2. After Agnus Dei the deacon kneels'* on the footpace at the cele­
brant’s right, while the latter, bowed, recites the first of the three prayers
in preparation for the Communion. The subdeacon genuflects, and goes to
stand at the foot of the steps behind the celebrant. He does not genuflect
on his arrival there.’”

III. The Kiss of Peace
1. The celebrant recites the prayer Domine lesu Christe, qui dixisti,
kisses the altar, and without any genuflection, he turns to the deacon,
and gives him the kiss of peace." In giving it he says Pax tecum. He
turns back to the altar, and without genuflecting continues Mass. In giving
the Pax he takes care not to disjoin his thumbs and index fingers when
he lays his hands on the deacon’s shoulders.
2. When the celebrant has finished the recitation of the prayer Domine
lesu Christe, qui dixisti Apostolis tuis, the deacon rises, and standing,
with joined hands at the celebrant’s right, he kisses the altar when the
celebrant docs. Next, turning to the celebrant, he bows and embraces
him" while replying Et cum spiritu tuo. Then, standing erect, he bows
to the celebrant, turns to the altar, genuflects, descends in piano, turns
to the subdeacon, and, without any previous genuflection" or bow, he
gives him the kiss of peace.20* Then, having bowed to the subdeacon, he
genuflects with him on the lowest step, and goes up to stand at the left of
the celebrant. He does not genuflect on his arrival there.3’ He docs not re­
cite Domine, non sum dignus with the celebrant, nor docs he strike his breast.22
3. The subdeacon receives the kiss of peace from the deacon, stand­
ing at the deacon’s life and facing the Epistle side of the sanctuary. He
“ See p. 194.
14 No rubric directs the deacon to bow, nor to recite the prayer (but he may recite
it silently).
’•S.R.C. 4027.
” Sec p. 429.
’" Sec p. 429.
’•S.R.C. 4027.
20 Sec p 429.
ï> S.R.C. 4027.
»» Cf. S.R.C. 3535s. The recitation of this prayer at this part of the Mass is in
preparation for the celebrant’s Communion alone.

THE RITE OF SOLEMN MASS

then genuflects with the deacon, on the lowest step, and with the M.C.
or an acolyte at his left,23 goes to give the kiss of peace to the clergy in
choir. He begins on the side of greater dignity24 and follows the order
that was followed at the incensation. It suffices to give the kiss to the
first person of each order24 on each side, beginning with those of higher
rank.24 The subdeacon doesnot salute the choir on arriving, but he docs
genuflect to the altar wherever he has to cross the middle of the choir.
On his return to the altar the subdeacon genuflects on the lowest step,
turns to the person who accompanied him, who should now be on his
right, and gives him the kiss of peace. He genuflects again on the step,
and goes to the right of the celebrant, not genuflecting on arrival.2: He
does not strike his breast at Domine, non sum dignus. He and the deacon
bow low28 while the celebrant receives the Sacred Host. When the celebrant
has finished his adoration after receiving the Host, the subdeacon uncovers
the chalice, and genuflects with the celebrant. The deacon and subdeacon
bow low while the celebrant drinks the Precious Blood.
4. At Per quem haec omnia the M.C. replaces the deacon at the left
of the celebrant. When the subdeacon comes to say the Agnus Dei he
makes way for him and stands on his left. Bowed, he recites Agnus Dei
with the sacred ministers, and when the subdeacon genuflects the M.C.
genuflects with him. He descends on the Gospel side and goes around to
the middle, where he stands somewhat behind and to the left of the
subdeacon. When the latter goes to give the kiss of peace to those in
choir, the M.C. genuflects with him and accompanies him on his left. On
returning to the altar he genuflects at the right of the subdeacon and
receives the kiss of peace, bowing before and after, and answering Et
cum spiritu tuo. He again genuflects with the subdeacon, and going to
the credence gives the kiss of peace to the thurifer (if he is at the cre­
dence). He passes it to the first acolyte, who in turn passes it on to
the second.*
2* Immediately after the celebrant has received the Sacred
Host, the first acolyte carries the cruets to the altar. He genuflects at the
foot of the steps,” and on the top step he bows low while the celebrant
drinks the Precious Blood.
'So rubricists interpret R. X, 8. In a pontifical Mass it is the M.C. who accom­
panies the Assistant priest (C.E. II, viii, 75).
21 See p. 425.
2S Sec p. 430.
28 So the rubric R. X, 8.
27 If there are no clergy in choir, the subdeacon receives the kiss of peace from the
deacon, and without genuflecting he at once gives the kiss to the M.C. He then genu­
flects and goes to the right of the celebrant.
28 R. X, 8.
22 If there arc other altar servers elsewhere (e.g... torchbearers on the Gospel side) the
M.C. or one of the acolytes may go to give them the kiss of peace. In this matter age
and understanding must be considered.
50 S.R.C. 3975’.

Chapter XV

HOLY COMMUNION

Si in Missa

solemni

communicet diaconum

fiat Communio, omnia

serventur, ut supra, sed prius

ct subdiaconum, deinde cctcros per ordinem. Interim

a choro canitur antiphona ad Communionem.'·

1. If Holy Communion is to be given, the celebrant, after he has
drunk the Precious Blood, places the chalice to the Epistle side on the
corporal and the subdeacon covers it. The deacon and subdeacon change
places. If the ciborium is in the tabernacle they genuflect, the deacon on
the top step, the subdeacon on the bottom one, when passing the middle
of the altar. If, however, the ciborium containing Particles is on the altar,
they genuflect before leaving their places, and again on arriving at the
sides of the celebrant.2 In this case, however, so as not to make two genu­
flections one immediately after the other, they wait until the deacon has
uncovered the ciborium and then genuflect with the celebrant.
2. If the ciborium is in the tabernacle, the deacon opens it. The
celebrant and subdeacon withdraw a little towards the Gospel comer,
and all three genuflect. The celebrant genuflects with his hands on the
altar on the corporal, the deacon and subdeacon a little behind him with
their hands joined. The deacon unveils the ciborium, placing the veil out­
side the corporal, and uncovers it. He places the cover on the corporal3
(if there is space).
3. On a signal from the M.C.4 those among the clergy who are to
» R. X. 9.
2 S.R.C. 4027.
* On uncovering a ciborium which contains consecrated Particles it is better, if space
permits, to place the cover on the corporal, as it may have come in contact with the
Sacred Hosts.
t
#
,
.
« If there arc only a few clergy, the signal will be given immediately after the
consumption of the Precious Blood. If there is a large number, it will be given earlier.
In no case, however, should it be given during the celebrant’s Communion.

507

v-

i .i :

THE RITE OF SOLEMN MASS

communicate come to the centre of the choir, and form in pairs into two
lines before the altar, those of highest rank being in front.* Priests or
deacons among them wear a stole of the colour of the Mass (or white*),
which the thurifer (or M.C.) may hand them.7 When the communicants
are in their places before the altar, on a signal from the M.C. they kneel*
and remain kneeling until the celebrant has finished the third Domine,
non sum dignus. If the communicants are too numerous to assemble at
one time before the altar, those of lower rank remain kneeling in their
places. They come out later when there is room for them and form in
pairs before the altar.
4. Those who are in choir and who are not to communicate remain
standing9 during the prayers before Holy Communion, but they kneel during
the distribution of Holy Communion.10
5. Those who arc to communicate look up at the Sacred Host and
strike their breasts at each Domine, non sum dignus.
6. Shortly before the time for Communion, the first acolyte gets the
Communion cloth, while the second acolyte goes to the foot of the steps
on the Gospel side of the altar. Before Ecce Agnus Dei both acolytes
genuflect11 in piano, go up to the footpace, one on each side, and — aided
by the M.C. — they spread the cloth and hold it at the comers with both
hands before the Communicants.12
7. If the deacon and subdeacon are not to communicate they genu­
fleet in their places,13 change sides at the altar, and go to stand beside
the celebrant; the deacon gets the paten. But if they are to receive Holy
Communion they go and kneel side by side on the edge of the footpace
in the middle.1* They receive before all others.13
8. The celebrant awaits the arrival of the deacon and subdeacon at
his sides (when they do not communicate) and then, without any further
genuflection,1* turns around and, with a Host raised over the ciborium,
says Ecce Agnus Dei and Domine, non sum dignus three times. If the deacon
» Cf. C.E. II, xxix, 6.
« R.R. V, ii, 4; S.R.C. 3499«.
7 If there are not stoles for all the priests and deacons, those who receive first on
coming away from the altar, take off their stoles and hand them to those who are
approaching to communicate.
» C.E. II, xxix, 3.
8 C E. II, xxix, 3.
>°R.M.. n. 521 b.
ft Cf. S.R.C. 3975«.
12 If there be but a few communicants, some rubricists say that it suffices to hold
the paten. This, however, can no longer be held since the Instruction of the Sacred
Congregation of the Sacraments (March 26, 1929) specifically requires an altar cloth
in addition to the communion plate or paten.
13 S.R.C. 4027.
14 Should the subdeacon be a priest he does not put on a stole to receive Holy
Communion (cf. S.R.C. 3029*4).
11 C.E. II. xxx, 4.
«« R. X, 6.

: hi*

j

HOLY COMMUNION

509

and subdeacon arc to receive Communion the celebrant turns around once
they are kneeling on the edge of the footpace and gives them Communion.
During the distribution of Communion the deacon at the celebrant’s right
holds the paten17 under the chin of each communicant.
9. If the deacon and subdeacon communicate, they rise together as
soon as they receive the Sacred Host.1* The deacon goes to the cele­
brant's right, and on his way lifts aside the end of the cloth held by the
second acolyte (at the Gospel side); he passes, and then restores the
cloth to the acolyte. He takes the paten from the altar to hold under the
chin of the communicants. The subdeacon descends a step or two and
goes to the celebrant’s left. On the way he takes the end of the cloth held
by the first acolyte, passes, hands back the cloth and stands on the
celebrant’s left.
The Communion of the Clergy
10. After the third Domine, non sum dignus the communicants rise.
As soon as the deacon and subdeacon have left the edge of the footpace
after communicating, the first pair kneel in the middle on the footpace
to receive the Sacred Host. If the deacon and subdeacon do not com­
municate, the first pair go up immediately on arising from their knees.
They need not genuflect first. When the first pair of communicants has
left the foot of the altar, the second pair succeed them, genuflect at once
and ascend when the first pair rise from their knees at the footpace. These
latter, having received Holy Communion, rise, the one on the right moves
a pace to the right, the one on the left a pace to the left, they turn towards
each other and descend. On the floor, the person at the Epistle side turns
back to the altar by his right, the one at the Gospel side by his left, and
genuflect in a line19 with the third pair of communicants, who arc now
at the foot of the altar. After genuflecting, the first communicant on the
right turns by his left, the other by his right and they go to their places
17 At a pontifical Mass the rubric directs the subdeacon to hold the paten at the
celebrant’s left (C.E. 11, xxix, 3) and, according to the rubricians he is to hold it under
the chin of each communicant. From this arose the custom, in spite of D. 15722 which
forbids it, of the deacon at a nonpontifical Mass holding the paten under the chin of
the communicants. Rubricians allowed the practice where it had become established
(cf. S.R.C. 1210), but some suggested — probably to try to restore the difference that
the rubrics make between a pontifical and nonpontifical Mass — that a Communion
plate, and not the paten of the Mass, should be used. However, the Instruction of 1929
(III, §5) recognizes the practice of the deacon holding the paten under the chin of
lhe communicants at solemn Mass (cf. Decretum in Lucionem of 1854, § 20).
>» They need not genuflect as they have just risen from their knees.
«» There is no rubric which prescribes this genuflection, and it seems incongruous when
the person who genuflects is himself bearing the Sacred Host. However, it is the
direction given by Caeremoniale Romano — Seraphicum and all other authors, and it
has been confirmed (because of common usage and to secure uniformity) by a private
reply of S.R.C. (July 18. 1942) to a query from the diocese of Sabaria (Austria). The
rubrics do direct the celebrant (e.g., on Maundy Thursday) to genuflect to the Blessed
Sacrament shortly after he himself has received the Sacred Species.

510

THE RITE OF SOLEMN MASS

in choir. Each pair of communicants acts in exactly the same manner
until all have received Communion. If there should be three persons in
the last group, all three ascend and descend together.
11. The M.C., the thurifer, and the acolytes receive Holy Communion
on the footpace after the clergy.20 The M.C. then kneels on the lowest
step at the Epistle side, and the thurifer and the acolytes at the credence
until the ciborium has been replaced in the tabernacle and its door closed.
They then stand.

Chapter XVI

The Communion oj the People

12. After the Communion of the clergy and those who arc engaged in
the service of the altar, the celebrant, accompanied by the deacon (with
the paten) and the subdeacon, goes to the Communion rail to give Holy
Communion to the laity.21 He begins with the first communicant at the left
end of the Communion rail.
13. When the sacred ministers turn to go back to the altar from the
Communion rail, the deacon remains at the celebrant’s left, leaving the
subdeacon on his right, if the Sacred Particles which remain are to be
consumed and not put into the tabernacle. But if the ciborium is to be
replaced in the tabernacle, the deacon and subdeacon change places behind
the celebrant, when the sacred ministers turn from the Communion rail,
so that the deacon will again be at the celebrant’s right.
14. When the celebrant has placed the ciborium, and the deacon had
laid the paten on the corporal, the deacon and subdeacon genuflect with
joined hands, if the remaining Sacred Particles are to be consumed22 at
once by the celebrant. While he receives them the deacon and subdeacon
bow;23 the paten and ciborium are then purified.2· If, however, the Hosts
are to be reserved, on arriving back at the altar, the sacred ministers do
not genuflect;2’ the deacon covers and veils the ciborium, and puts it into
the tabernacle. The sacred ministers then genuflect and the deacon closes
and locks the tabernacle door. The deacon and subdeacon change places,
genuflecting, on the step, only when they pass the middle of the altar.20
15. When the tabernacle door is closed, the M.C. and acolytes rise,
and the first acolyte takes the cruets to the subdeacon on the footpace.
’» C.E. Π, xxx. 4; cf. S.R.C. 4271*, 4328.
Λ
si Sec p 314 AT. Should there be no Communion rail, the acolytes must hold the
Communion cloth at the entrance to the choir for the Communion of the people.
” Sec p. 320.
« R. X. 8
= ‘ Sec p. 289 if.
« See p. 320.
’’S.R.C. 4027.

FROM THE POSTCOMMUNION TO THE
END OF THE MASS

I. The Ablutions
Iu Missa solemni diaconus defert libram missalis ad latus Epistolae, deinde
vadit retro post celebrantem, subdiaconus vero vadit ad latus Evangelii. ubi
calicem mundat, aptat cum purificatorio, patena ct palla cooperit, plicat cor­
porale, reponit in bursam, ct illam ponit super calicem coopertum velo, quam
collocat in altari, vel super credentia ut prius: postea redit ad locum suum retro
post diaconum: qui cum dicit: Ite, missa est, cum celebrante vertit se ad
populum.’

1. The celebrant, having consumed the Precious Blood, at once holds
out the chalice to the subdeacon and receives the wine for the first ablution. If Holy Communion had been distributed, he purifies the paten into
the chalice. He receives the second ablution at the middle of the altar.2
placing the chalice on the table of the altar outside the corporal. When he
has drunk it, and wiped his mouth, he lays the purificator across the
mouth of the chalice, but does not wipe it.
2. Should the celebrant have to celebrate another Mass he will act as
explained on page 371 ff dealing with bination.
3. The subdeacon ministers the cruets but docs not kiss them. With
his right hand he pours in for the first ablution about the same quantity
of wine that had been put into the chalice at the Offertory; and for the
second ablution a little wine and a good quantity of water,’ according to
» R. XI. 3.
’ S R.C., Jan. 29, 1947 (ad IV).
.
,
.
’ He pours in the water with his right hand, having first replaced the wine cruet on
the tray.

511

X

/

512

THE RITE OF SOLEMN MASS

the wish of the celebrant. These arc poured over the celebrant’s fingers
which are held across the mouth of the chalice.4 The subdeacon gives back
the cruets to the acolyte5 who bows and returns them to the credence
without genuflecting, since the Blessed Sacrament is no longer on the table
of the altar.
4. During the ablutions, the deacon finds the Communio in the Missal,
and when the subdeacon is ready he transfers the book to the Epistle cor­
ner. In doing so he genuflects on the top step as he passes the middle.
He places the Missal stand parallel to the front edge of the altar. At the
same time the subdeacon goes to the left of the celebrant. He goes down
to the floor and genuflects, with the deacon, on the lowest step. Meanwhile
the second acolyte, with the folded chalice veil laid across his outstretched
hands, comes to the middle and genuflects behind the subdeacon, when the
latter genuflects. He goes around in piano to the Gospel side, ascends the
steps, and places the veil on the altar near the subdeacon. Then, turning
by his left, he goes down again at the Gospel side, comes around, genuflects
in the middle in piano, and goes to his place at the credence.
5. The subdeacon on arrival at the celebrant’s left, holds the chalice
at the node and quietly but carefully dries it with the purificator.® He lays
the latter across the mouth of the chalice, and places on it the paten and
pall. He folds the corporal by first folding the front fold, then the back one,
then the one on his right, and finally that on his left. He places it in the
burse which he holds erect on the altar with his left hand. He veils the
chalice, places the burse on top of it with the opening towards himself, and
carries the chalice,7 with the veiled part facing outwards, to the credence.
He goes down by the front steps and genuflects on the lowest step as he
passes the middle? He then goes and stands in piano, behind the celebrant
and deacon. He does not genuflect if they arc at the Epistle comer, but docs
if they are at the middle.®
If, however, the celebrant is to celebrate another Mass immediately after,
* Should the subdeacon be delayed in the giving of the Pax to those in choir, the
deacon takes his place and ministers the cruets. He genuflects before leaving the
celebrant’s left and again on arrival at his right. He docs this only when the Precious
Blood is still in the chalice, otherwise he genuflects at the middle only. He returns to
the left of the celebrant when the subdeacon returns to the altar.
8 The subdeacon may then, if the celebrant waits for him, lay the purificator across
the celebrant's fingers, which are held over the chalice, so that he may take it more
easily.
« While doing so he should keep his elbows close to his side.
7 The rubrics make no mention of veiling the chalice with the humeral veil when
carrying it (C.E. II, viii, 77 says sine tamen velo humerali'), or when it is placed on
the credence. The rubric (R. XI, 3) says it may be left on the altar, but the better
way (and that alone given in C.E. II. viii, 77) is to remove it to the table.
* If a cleric not in major orders is replacing the subdeacon (see p. 398), he may not
during the Canon touch the chalice or cover or uncover it; nor may he wipe it after
the ablutions The celebrant must do this, but the cleric may veil it and take it to
the credence (S.R.C. 41812·4).
® See p. 402.

POSTCOMMUNION TO THE END OF THE MASS

513

the subdeacon does not wipe the chalice. Instead, he at once covers it with
the purificator, paten, pall, veil, and empty burse, and leaves it on the
corporal on the altar, or places it on the credence on a corporal.
6. The celebrant, after the ablutions, continues the Mass as at low
Mass, except that the Postcommunion prayers are sung. The M.C. assists
him at the Missal. When the deacon has placed the Missal at the Epistle
comer, he stands behind the celebrant on the top step. He bows with him
and moves to the middle and back again when the celebrant does so. When
the Postcommunion prayers are finished the M.C. closes the Missal with
the opening towards the middle.

II. Ite, Missa Est
The celebrant, having sung Dominus vobiscum, remains facing the con­
gregation. While the choir sings the response,10 the deacon turns by his
right, without first genuflecting, and at the centre of the altar he faces the
people, and sings Ite, Missa est.11 The celebrant and deacon then turn by
the left together and face the altar. If, however, Benedicamus Domino is to
be sung, because a liturgical procession is to follow Mass,12 the celebrant
turns back to the altar after singing Dominus vobiscum and the deacon sings
Benedicamus facing the altar. In this latter case there is no blessing or last
Gospel.”

III. The Blessing and Last Gospel
In Missa solemni celebrans, eadem voce ct modo quo in Missis lectis, semel
tantum benedicit populo, nisi sit Episcopus vel alius ut infra: ct dicto Evangelio
secundum loanncm, discedit cum ministris ordine ct modo quo venerat.14

1. When the chant of Deo gratias is finished, and not sooner, the
celebrant gives the Blessing aloud” as in low Mass. While the celebrant
recites Placeat the deacon and subdeacon kneel” on the edge of the foot­
pace in the middle.17 The M.C. kneels on the lowest step at the Epistle side.
The thurifer and acolytes kneel before the credence. AU sign themselves and
10 Cf. C.E. I, ix, 7; II. viii, 78.
"Normally the melody will be that corresponding to that of the Kyrie, eleison
sung at Mass.
>- RM, n. 507.
" R.M., nn. 508, 510 a.
R. XII, 7.
,s R.M., n. 573 c.
L
, ,
“SRC 3002*. If, however they are canons in their own church, they bow low.
it π is better to kneel apart, leaving the middle free for the celebrant so that he
be not cut off from the people whom he is blessing, nor impeded in the act, if the
footpace be narrow.

514

THE RITE OF SOLEMN MASS

answer Amen at the end of the Blessing. The organ should be silent that
the entire congregation may hear the Blessing. That is why it is to be
pronounced in the clear voice.
2. After the Blessing all rise. The subdeacon follows the celebrant to
the Gospel corner, stands at his left on the top step during the Gospel
(read silently1® except for Dominus vobiscum, and the last words so that
the subdeacon may respond) and makes the responses. He may hold the
altar card if the celebrant wishes to read from it. If so, he docs not sign
his forehead, etc., nor genuflect at Et verbum caro factum est. If he docs
not hold the card he makes the signs of the cross and genuflects when the
celebrant does. At the end of the Gospel he answers Deo gratias. The
deacon may stand where he is on the top step, but turned towards the
Gospel corner, or he may join the group (standing on the celebrant’s right
or, better still, at his left as at the Introit).10 He signs himself at the
beginning of the Gospel and genuflects at Et Verbum caro factum est.
3. If the last Gospel is proper (this occurs now only at Masses on
Palm Sunday at which palms arc not blessed),18
*20 the subdeacon goes up
the front steps immediately after Ite, missa est, takes the Missal stand,
turns by his left, descends, genuflects on the lowest step, and going up
the front steps, places the Missal stand at an angle on the Gospel side.
He then goes to his place beside the deacon for the Blessing, which the
celebrant must not give until the subdeacon is in his place. The latter assists
at the Missal. He says the responses, signs his forehead, and bows or
genuflects as the celebrant does. At the end of the Gospel he closes the
Missal.21
4. During the last Gospel, the thurifer leads the acolytes, with their
candles, and the cross-bearer if there is one, to the middle of the sanctu­
ary.22*If the procession is to leave by the entrance to the choir, the thurifer
stands behind the acolytes, so that he may lead; but if the sacred ministers
arc to depart at cither side of the sanctuary or behind the altar, the thurifer
will take his place in front of the acolytes. All three genuflect at Et Verbum
caro factum est. In the meantime the M.C. gets the birettas and stands at
the Epistle corner at the foot of the steps. He may leave the subdeacon’s
on the step at the Gospel side or he may hand it to him later, when he has
disposed of the other two.
5. After the last Gospel the sacred ministers need not go to the middle
of the altar,21 but may descend at once to the foot. If they do go to the
middle they need make no reverence to the cross, since they do not cross
18 R.M., n. 513 e.,
1 ’ The rubrics are silent and rubricists differ.
2UR.M., n. 509.
21 See p. 298, n. 12.
22 They should arrive shortly before Et Verbum caro, if the Gospel is that of St
John, and thus avoid two genuflections close together.
»« Cf. S.R.C. 3637s.

POSTCOMMUNION TO THE END OF THE MASS

515

the middle, but descend at once. The celebrant and subdeacon turn towards
their right, the deacon towards his left. If, however, they do reverence to
the cross (which is permitted),21 the deacon and subdeacon genuflect21 and
the celebrant bows low, or genuflects if the Blessed Sacrament be present.
6. At the foot of the altar the deacon receives the celebrant’s biretta
from the M.C., and hands it to the celebrant, kissing the biretta and his
hand.2* He then takes his own biretta from the M.C.
7. The sacred ministers the M.C., the thurifer, and the acolytes rever­
ence to the altar. The celebrant bows low27 or if the Blessed Sacrament is
present, he genuflects in piano. All others genuflect in piano.1* After the
reverence the sacred ministers put on their birettas2' and return to the sacristy
in the order in which they entered the sanctuary.
8. If, however, the clergy are in choir and leave at the end of Mass
they genuflect in pairs and follow the thurifer and acolytes who have genu­
flected and started off at a signal from the M.C. The sacred ministers wait
at the foot of the altar and do not reverence until the M.C. directs them
to do so. They then join the procession.

IV. The Return to the Sacristy
1. On the way back to the sacristy, the same reverences are made, if
necessary, as were made on coming to the altar.”
2. On entering the sacristy the thurifer and acolytes stand somewhere
near the crucifix or image of the sacristy. The clergy arrange themselves
in two lines in the sacristy. The junior members remain nearer the entrance,
and the senior members nearer the crucifix. The sacred ministers on arrival
at the entrance take off their birettas and proceed to the part of the sacristy
near the crucifix or chief image and near the vesting bench. On a signal
from the M.C. all reverence to the crucifix or image.” The sacred ministers
may then bow to the clergy on each side, and the deacon and subdeacon
bow to the celebrant.
3. The deacon and subdeacon remove their maniples and assist the
celebrant to unvest, or the M.C. may do this, if it be the custom. The aco­
lytes assist the deacon and subdeacon to remove their vestments.
-·· Ibid.
28 For the reverence is to the cross of the altar in actu functionis.
28 Authors arc not in agreement; many of them direct the sacred ministers to reverence
before receiving their birettas.
2TR. ΧΓΙ, 6.
28 Cf. S.R.C. 268247.
20 If the clergy arc present and remain in choir, the sacred ministers, M.C., thurifer,
and acolytes reverence to the altar, and turning they bow first to the clergy on the
Gospel side, then to those on the Epistle side. The sacred ministers do not put on their
birettas until they have left the choir.
30 Seep. 219.
” Seep. 203.

/

Appendix A
SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS*
MASTER OP CEREMONIES

CELEBRANT*·

DEACON

1. Look over the prayers
and Preface, and the intona­
tions of the Gloria and
Creed.

1. Look over the Gospel
and the music of Ite, missa
est (or Benedicamus).

1. Look over the Epistle.

1. See that all is ready at
the altar and at the credence.

2. Wash hands. Vest as for
a low Mass.

2. Wash hands, put on
amice, alb, cincture, stole
(over left shoulder), and
dalmatic. Assist C. to vest.
Put on maniple (unless
Asperges).

2. Wash hands. Put on
amice, alb, cincture, and
tunicle. Assist C. to vest.
Put on maniple (unless
Asperges).

2. Oversee vesting with
special attention to the ar­
rangement of albs.

Holy Water
Blessed

3. If holy water blessed, it
is done in alb and stole,
according to the form of
Missal or Ritual. Afterwards
cope put on.

3. Assist at blessing on C’s
right. Hand salt.

3. Assist at blessing on
C.’s left.

3. Direct the ceremony of
the blessing. Then sec that
thurifer (with aspersory)
and acolytes (with candles)
arc in their places.

Departure

4. Take biretta. Bow to
image of sacristy. Cover.

4. Take biretta. Bow with
C. to image of sacristy.
Cover and precede C.

4. Take biretta. Bow with
C. and D. to image of sac­
risty. Cover and precede D.

4. Give signal for depar­
ture and for bow to image.
Bow.

At the Sacristy
Door

5. Uncover and receive holy
water (if no Asperges) ψ.

5. Uncover, hand holy
water to C. (if no Asperges)
then ψ.

5. Uncover and receive
holy water ψ (if no As­
perges) .

5. Hand holy water to D.
and S.D.

Arrival in the
Sanctuary

6. At foot of altar uncover,
bow low. (CP.: Uncover at
entrance to choir, bow to
clergy on Gospel and on
Epistle sides.)

6. At foot of altar, un­
cover, give biretta to M.C.
and receive that of C. (with
kisses), G. (C.P.: Uncover
at entrance to choir, bow to
clergy on Gospel and on
Epistle sides.)

6. At foot of altar un­
cover (biretta on step or to
M.C.) and G. (C.P. Un­
cover at entrance to choir,
bow to clergy on Gospel and
on Epistle sides.)

6. Receive birettas of D.
and C., and later of S.D.,
and put on sedile. (C.P.:
Receive birettas at entrance
to choir and bow to clergy.)

PART OF THE MASS

Veiling

SUBDEACON

• Abbreviation!:
C. = Celebrant.
D. = Deacon.
SI). = Subdeacon.
S.M. = Sacred Ministers.
θ· = Genuflection (tor D. and S.D., when at the altar, on the lowest
step, except on arrival in sanctuary and before leaving it. when
the genuflection is tn piano. Poe M.C. always in piano).

C.P. = If clergy ar; present in choir.
= Large sign of the cross.
τ = Small sign of the cross (on forehead, lips, and brexsl).

The synopsis (for the celebrant) supposes the Bleswd Sacrament not
present If It be present, for each low bow to the altar the celebrant
make* a tfrnuflrction.

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
CELEBRANT

DEACON

SUBDEACON

MASTER OF CEREMONIES

7. If Asperges takes place,
kneel on lowest step, receive
aspcrgil, sprinkle altar (3),
meanwhile intone antiphon.

7. Kneel with C., receive
aspcrgil and hand to C.
(kisses).

7. Kneel on lowest step
with C.

7. Sec that aspersorybcarcr hands aspergil to D.

Sprinkling
Altar

8. Rise, sprinkle D. and
S.D. — Bow low and go to
sprinkle clergy.

8. When sprinkled, bow
and Ψ; rise with SO. when
he has been sprinkled. G.

8. When sprinkled, bow
and Ψ; rise with D. — G.
and accompany C.

8. Rise with D. and SO.
and lead S.M. to choir for
the sprinkling of the clergy’.

Sprinkling
Clergy

9. Bow. Sprinkle clergy, on
Gospel side and on Epistle
side, while reciting psalm
with D. and S.D.

9. Accompany C., holding
cope, and renewing holy
water when necessary. Bow
to clergy with C.

9. Accompany C. on his
left, holding cope. Bow to
clergy when C. bows.

9. Lead
of greater
and from
sprinkling

Sprinkling
People

10. Go to entrance to
choir (or through the
church) to sprinkle people.

10. /Xccompany C.
bow when he bows.

10. Accompany C.
bow when he bows.

and

10. Lead S.M. to entrance
to choir (or around the
church).

Sprinkling
Acolyte·

11. On return to altar
sprinkle M.C., thurifer, and
acolytes. Bow low to altar.
Standing at foot of altar
sing verses and prayer. Bow
and go to sedile.

11. Receive back aspcrgil
(with kisses), G. and stand
at foot of altar, holding the
book for C., G. and go to
sedile wth C.

11. G. with C. and D, and
stand at foot of altar, hold­
ing book for C., G. with
D. and go to sedile.

11. Lead S.M. back to
altar. When sprinkled bow
and Ψ. Hand book to D.
for C.

At Sedile

12. Take off cope and put
on chasuble and maniple.

PART OP THE MASS

Asperges

Ptalm Judica
Gloria Patri

and

12. Put on maniple.

12. Put on maniple.

S.M. to the side
dignity (p. 425)
side to side until
terminates.

12. Lead SM.. to sedile
and aid C. to vest.

13. Return to the foot of
the altar, bow low and be­
gin Mass. (C.P.: On the
way from sedile bow to
clergy on Epistle side, then
on Gospel side.)

13. Return to the foot of
the altar with C., G. when
he bows. (C.P.: Bow with
C, to clergy on Epistle and
Gospel sides.)

13. Return to the foot of
the altar with C. (on his
left), and G. when he bows.
(C.P.; Bow with C. to
clergy on Epistle and Gospel
sides.)

13. Return to altar with
S.M. — G. when they rev­
eneo. Kneel on right of D.
(CT.: Direct S.M. to bow
to clergy* on Epistle and
Gospel sides.)

14. *1- Recite psalm with
D. and S.D. Bow. Repeat
ant. ψ at Adiutorium.

14. ψ Answer psalm.
Bow. 4* at Adiutorium.

14. φ Answer psalm.
Bow. ψ at Adiutorium.

14. ψ Answer psalm with
D. and SI). Bow. ψ at
Adiutorium.

I

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
PART OP THE MASS

CELEBRANT

Confiteor (1)

15. Bow low — bow to D.
and S.D. at vobis, fratres
and vos, fratres; strike
breast at mea culpa.

Misereatur Tui

16. Remain bowed. An­
swer A men.

MASTER OP CEREMONIES

SUBDEACON

DEACON

15. Remain kneeling erect

15. Stand erect.

15. Stand erect.

16. Bow towards C. and
say Misereatur tui.

16. Bow towards C and
say Misereatur tui.

16. Bow towards C. and
say Misereatur tui.

Confiteor (2)

17. Stand erect.

17. Bow low and recite
Confiteor, bowing towards
C. at tibi, Pater and te,
Pater, and striking breast al
mea culpa.

17. Bow low and recite
Confiteor bowing to C. at
tibi, Pater and te, Pater.
and striking breast at mea
culpa.

17. Bow low and
Confiteor bowing to
tibi, Pater and te,
striking breast at mea

Misereatur Vestri

18. Recite the prayer.

18. Remain bowed. Answer Amen.

18. Remain
swer Amen.

bowed. An-

18. Remain bowed. An­
swer Amen.

Indulgentiam

19. ψ Recite the prayer.

19. Erect,
Amen.

19. Erect,
Amen.

Answer

19. Kneel erect, ψ. An­
swer Amen.
20. Bow to Oremus and
make responses.

Answer

Deus tu Con·
versus, etc.

20. Bow to Oremus (in­
clusive).

2Q. Bow to Oremus (in­
elusive) and make responses.

20. Bow to Oremus (in­
elusive)
and make responses.

Aufer a Nobis

21. Ascend to altar and
kiss it while reciting Ora­
mus te, Domine.

21. Ascend on right of C.

21. .Ascend on left of C.

Incensation

22. Put in and bless in­
cense. Receive thurible. Bow.
Incense cross (3). Bow. In­
cense altar on Epistle side,
Gospel side, and Epistle side.
Bow when passing middle.

22. Present incense boat
(with kisses), bowed, saying
Benedicite, Pater reverende.
Hand thurible to C. (with
kisses). Assist during in­
censation, putting left hand
under C.’s elbow. G. when­
ever he bows.

22. Turn towards C. while
he puts in incense. .Assist
at incensation, putting right
hand under C.’s elbow. G.
whenever he bows.

Celebrant
Incensed

23. Stand at Epistle cor­
ner, and receive incensation.
Bow before and after.

23. Receive back thurible
(with kisses), descend, bow,
incense C. (3), bow and

23. Descend with D. Stand
on his left. Bow to C. be­
fore and after incensation.

21. Go around to
Epistle side in piano.

recite
C. at
Pater,
culpa.

the

22. Oversee putting in of
incense (from a distance,
ready to assist if necessary).
Remove Missal for incensa­
tion of Epistle corner of
altar and later replace it.

23. Stand behind D. and
S.D. and bow with them to
C. before and after his in-

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
MASTER OF CEREMONIES

CEI.EBRANT

DEACON

SUBDEACON

24. ψ Read Introit. Bow
at Gloria Patri.

24. Go to right of C. on
top step, 4*·, bow when C.
bows.

24. Stand to right of D.,
in piano (or on step), Ψ,
bow when C. bows.

24. Assist C. at Missal,
and bow when C. bows.

Kyrie, Eleison

25. Recite at Epistle cor­
ner. Move to middle at
signal of M.C.

25. Answer Kyrie, eleison.
Move to behind C. (on top
step) at signal of M.C. and
then to middle with C.

25. Answer Kyrie, eleison.
Move in piano behind D. at
signal of M.C., and to mid­
dle when C. and D. go
there.

25. Answer Kyrie, eleison.
Towards the end of second
last Kyrie, sign to D. and
S.D. to go unus post alium.
At beginning of last Kyrie
sign to S.M. to go to middle.

Gloria in
Excelsis

26. Intone al middle when
Kyrie over, with same ges­
ture as at low Mass. At Deo,
bow. Recite with D. and
S.D. Bow at Adoramus te,
gratias, etc., /esu Christe,
suscipe deprecationem nos­
tram. ψ at cum Sancto
Spiritu.

26. At Deo bow. Go to
right of C. and recite the
prayer with him, bowing
whenever he bows, ψ at cum
Sancto Spiritu, etc.

26. At Deo bow. Go to
left of C. and recite the
prayer with him, bowing
when he bows, ψ at cum
Sancto Spiritu, etc.

26. Stand at Epistle cor­
ner for intonation of Gloria.
Bow at Deo and stand be­
hind D. for recitation of the
prayer, bowing when SM.
bows.

To the Sedilo

27. Having finished the
hymn, bow low and go to
sedile between D. and S.D.
Sit, receive biretta, and
cover.

27. G. when C. bows. Ac­
company him (on his left)
to sedile. Raise chasuble
when he sits. Present biretta
to C. (with kisses). Receive
own biretta. Bow to S.D.
Sit and cover.

27. G. when C. bows. Ac­
company him (on his right)
to sedilo. Raise chasuble
when he sits. Receive biretta.
Bow to D. when he bows,
sit and cover.

27. G. with D. and S.D.
and lead S.M. to sedile.
Hand C. ’s biretta to D.
Hand D. ’s biretta to him.
Stand at D.’s right partly
facing the congregation.

End of Gloria

28. Uncover and
bow
during singing of Adoramus
te, etc., on signal from M.C.
Uncover and rise at signal
and return to altar per
longiorem. Bow low and go
up to middle.
(CT.: Bow on the way
first to the Epistle side and
then to the Gospel side.)

28. On signal from M.C.
uncover and bow at Adora­
mus, te, etc. At signal of
M.C towards end of Gloria,
uncover and rise before C.
Take C.’s biretta (kisses).
Accompany C. to foot of
altar. G. Ascend to top step
behind C.
(C.P.: Bow with C. first
to Epistle side and then to
Gospel side.)

28. On signal from M.C.
uncover and bow at Adora­
mus te, etc. At signal of
M.C. towards end of Gloria,
uncover and rise with D.
Accompany C. (on his left)
to foot of altar. G. Stand
at middle in piano behind D.
(C.P.: Bow with C. and
D. to the Epistle and Gospel
sides of the choir.)

28. Bow to S.M, to un­
cover and bow at Adoramus
te, etc. Towards end of
Gloria signal to D. and S.D.
to rise, and then to C. Ac­
company S.M. to foot of
altar. G. (in piano). Go to
book at Epistle corner.
(C.P.: Direct S.M. to bow,
on their way to the altar,
first to the Epistle, then to
the Gospel side.)

fart of the mass

Introit

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
FART OF THE MASS

Dominus
Vobiscurn

The Prayers

Epistle

CELEBRANT

DEACON

SUBDEACON

MASTER OF CEREMONIES

29. Kiss altar, turn, sing
the greeting, go to book.
Sing prayer (s)» bowing at
Oremus and Holy Name and
at name of B.V.M. or saint
of the day.

29. Follow C. to book and
stand behind him on top
step. Bow when he bows.
When prayers finished go
to C.’s right.

29. In piano follow C. and
D. to the book and stand
behind them. Bow when C.
docs. During last prayer
receive book from M.C.,
bowing.

29. Assist C. at book,
turning leaves and indicating
prayers. Bow when he bows.
When last prayer is begun,
go to credence for Epistolary
and present to S.D. with a
bow.

30. Sit with C. for Epis­
tle. Assist C. at reading of
Gradual, etc., bowing, as and
when, he bows. When C.
finishes reading, stand be­
hind him on top step.

30. Having bowed to cross
if Holy Name occurs in
conclusion of prayer, go to
middle, G. (C.P.: Bow to
clergy on Gospel and Epistle
sides.) Go down choir. Sing
Epistle. Return to altar.
(CP.: Bowing to choir.) G.
Go around to Epistle side,
go up, kneel on footpace,
kiss C.’s hand placed on
book, bowed receive blessing,
rise, give book to M.C.
Transfer Missal to centre of
altar table.

30. Bow to cross with ST),
if Holy Name occurs in
conclusion of prayer. Ac­
company S.D. on his left to
centre. G. (C.P.: Bow to
clergy' on Gospel and Epistle
sides with S.D.) Go with
S.D. to the place of the
Epistle and stand on his
left. After Epistle return to
altar with S.D. (C.P.: Bow
to choir.) G. — when S.D.
goes up to C., remain at
foot. Take Epistolary from
S.D.

31. Present Evangeliarium
to D. with a bow (unless he
takes it from the credence).
Sec that thurifer and aco­
lytes (with candles) are
ready.

30. Go to sedile and sit
for Epistle. Return to altar
immediately after. On ar­
rival of S.D. place hand on
top of Epistolary' and then
bless S.D. Read Gradual, etc.

After Epistle
Reading of
Gospel

31. Having read Gradual,
etc., move to centre of altar
for putting in incense.

31. Descend on Epistle
side and get Evangeliarium.
Come around to front steps,
G., go up and place book on
altar in middle.

31. At centre of altar
await putting in of incense.

Incense in

32. Put in and bless in­
cense at centre.

32. Bowed, present boat
to C. saying Benedicite,
Pater reverende, and receive
it back (kisses).

32. Face towards C. while
incense is put in.

32. Direct thurifer to go
up (with the boat and
thurible) for incense.

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
SUBDEACON

MASTER OP CEREMONIES

FART OP THE MASS

CEI. EBRANT

DEACON

The Blessing of
the Deacon

33. When D. kneels to re­
ceive the blessing turn to
him, say prayer Dominus sit
in corde tuot etc. Saying In
nomine Patris make sign of
cross over D. and then lay
right hand on top of book.
Move to Epistle corner.

33. Kneel on edge of foot­
pace and recite Munda cor
meum. Rise to get book.
Kneel on footpace before C.
and say lube, domne, bene­
dicere. Bowed, receive bless­
ing and kiss C.’s hand. Bow
to C.; descend to foot of
steps and stand on right of
S.D.
On signal from M.C., G.
(C.P.: Bow to Epistle and
then to Gospel side) and go
to the place of the Gospel,
walking on the right of S.D.

33. Go to foot of steps
and stand a little to the left
of middle.
On signal from M.C., G.
(C.P.: Bow to Epistle and
then to Gospel side), ac­
company D. — on his left
— to the place of the
Gospel.

33. With thurifer on left,
lead acolytes to middle and
stand behind (or beside —
p. 478) S.D.
Towards the end of the
Gradual and Alleluia (or
Traci) signal to D. and SO.
Io genuflect. G. (C.P.: Bow
to Epistle and Gospel sides
of the choir.) Lead (with
thurifer) the group to the
place of the Gospel.

34. Facing north, place
book, opened, in hands of
S.D. Sing Gospel, ψ Incense
(3) the book. If genuflec­
tion, genuflect towards book.
Bow to book at Holy Name,
or name of the saint of the
day (but not if occurring in
the title).

34. Turning back to Gos­
pel side of choir, hold book
for singing of the Gospel.
No genuflection or bow.

34. Stand on right of D.
(a little behind). Point out
Gospel. + Hand Ihurible to
D. (afler Sequentia). Bow
to book with him. Receive
back thurible.

35. On conclusion of Gos­
pel, point out the beginning
of the pcricopc to S.D. Re­
turn, in procession, with
M.C., thurifer, and acolytes
to altar. Stand in middle. G.
when C. has kissed book,
incense him (3), bowing
before and after. Go to top
step behind C. for Creed (or
to his right, if sermon).

35. On conclusion of Gos­
pel lower book on left arm
and go straight to C. (no
reverence on the way). Point
out beginning of Gospel.
When C. has kissed book
close it, bow, step aside to
right, G., descend on Epistle
side. After incensation go
around to middle and stand
at fool in piano for Creed
(or go to C.’s left al altar, if
a sermon).

35. On conclusion of Gos­
pel, follow S.D. back to
altar, leading — with the
thurifer — the rest of the
group. Stand behind D., and
G. when he docs so. After
the incensation receive book
from S.D. G. with thurifer
and acolytes and lead them
to credence.

Singing of the
Gospel

Conclusion of
Gospel

34. When Deacon begins to
sing, turn towards him. +
If genuflection, G. towards
altar. Bow for Holy Name.

35. On arrival of S.D.
with book, take in both
hands and kiss beginning of
Gospel, saying Per Euangel­
ica dicta, etc. Receive in­
censation, bowing before and
after. Go to middle of altar.

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
PART OF TUB MASS

Sermon

Creed

After Singing of
Et Incarnatus

Offertory

Wine and Water
Offering of
Bread
Put In

CEI. EB RANT

36. Bow to cross, between
D. and S.D. and go to sit
as at Gloria. At end of
sermon return to altar per
longiorem (saluting clergy
if present) as at Gloria.
37. Intone Creed (if said)
and recite with D. and S.D.,
bowing at Deum, lesum
Christum, and simul ad­
oratur, and genuflecting
(slowly) at Et incarnatus
est. Hl· at Et vitam. Bow and
go to sedile, as at Gloria.
Uncover and bow when di­
rected to by M.C.
38. Uncover for Et incar natus. At signal from M.C.
return to altar, per longi­
orem as at Gloria. (C.P.:
Bow to Epistle and Gospel
sides of choir.)

39. Kiss altar, sing Domi­
nus vobiscum turned to
people, and Oremus turned
to altar, and read Offertory
verse silently.
40. Receive paten from D.
and offer bread. Place host
on corporal and paten un­
der it. Indicate to D. quan­
tity of wine. Bless water
held up by S.D. and say
prayer Deus, qui humanae.

DEACON

36. G. on right of C. and
go to sit as at Gloria. At
end of sermon return to
altar per longiorem (saluting
clergy if present) as at
Gloria.
37. Stand behind C. on
top step. At Deum bow and
go to right of C. Recite
Creed with him, bowing and
genuflecting when he does so.
at Et vitam. G. and ac­
company C. to sedile as at
Gloria. Uncover and bow
when C. docs.

38. After singing of Et
incarnatus, rise and go to
credence for burse. Carry
to altar. Bow if pass C. —
G. at foot — spread cor­
poral on altar. G. Descend
on Epistle side — receive
biretta — bow to S.D. sit
and cover. At end of Creed
return to altar per longiorem.
39. Stand behind C., on
top step, for Dominus vobis­
cum and Oremus, bow and
go to his right.

40. Take chalice from S.D.
Hand paten (with kisses)
to C.
Pour in wine at will of
C. Receive waler into chalice
from S.D. Wipe chalice, if
necessary. Hand it to C.

SUBDEACON

MASTER OP CEREMONIES

36. G. on left of C. and
go to sit as at Gloria. At
end of sermon return to
altar per longiorem (salut­
ing clergy if present) as at
Gloria.
37. Stand in piano behind
D. At Deum bow and go
to left of C. Recite Creed
with him, bowing and genu­
flecting when he docs. Hl· at
Et vitam. G. and go to sedile
as at Gloria. Uncover and
bow when C. does.

36. G. behind D. and lead
S.M. to the sedile as at
Gloria. At end of sermon
lead S.M. back to altar
(saluting clergy, if present)
as at Gloria.
37. At Epistle corner on
top of step for intonation.
Bow at Deum. Stand bchind D. for recitation of
Creed. Bow and genuflect as
S.M. do. ψ at Et vitam. G.
and lead S.M. to bench.
Give sign when they should
uncover and bow. Kneel
during Et incarnatus, etc.
38. Signal to D. to go for
burse. Present his biretta
when he returns. Towards
end of Creed lead S.M. back
to altar, per longiorem (bow­
ing to clergy, if present).

38. Rise when D. rises
and remain standing until
he sits (or sit and rise
when he returns from altar).
Bow when S.D. bows, sit
and cover. At end of Creed
return to altar per longi­
orem.
39. Stand in piano behind
D. for Dominus vobiscum
and Oremus. Bow. G. and
go to credence. Put on the
humeral veil and carry chal­
ice, etc., veiled, to the D.
at the altar.
40. Hand chalice to D.
When he has taken paten,
wipe chalice. Hold up wine
cruet to C. saying Bene­
dicite, Pater reverende. Put
water into wine. Hand back
cruets to acolyte.

39. Go around in piano
to the Epistle side and over­
see the taking of chalice and
cruets to altar. Assist S.D.
to veil chalice, etc. If cibo­
rium, take it to altar.
40. When S.D. and acolyte
have gone up to altar, go
around to Gospel side (G.
at middle) and stand on
C.’s left, at the Missal.

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
St ASTER OP CEREMONIES

CELEBRANT

DEACON

SUBDEACON

41. Receive chalice from
D. Offer wine saying Offeri­
mus, etc. Replace chalice on
altar. Recite In spiritu and
Veni, sanctificator, making
cross over oblata.

41. With right hand un­
der chalice, offer it with C.
saying Offerimus, etc. Cover
chalice. Hand paten to S.D.
and assist him to veil it;
place purificator beside cor­
poral.

41. Receive paten from D.
and veil it. Go down by
front steps, G. at foot, and
remain there, holding paten
up.

42. Put in and bless incense, saying Per interces­
sionem, etc. Receive thurible
and incense oblata (three
crosses and three circles, the
last left to right) saying
Incensum istud, etc. Bow
and incense cross (3) saying
Dirigatur, Domine. (Incense
image or relic over or on
altar.) Bow and incense the
altar as before the Introit,
while continuing the prayer
(elevatio manuum). Receive
incensation at Epistle comer,
bowing before and after.

42. Minister incense boat
saying Benedicite, Pater re­
verende (kisses). Hand thu­
rible (kisses). Right hand
on foot of chalice while C.
incenses oblata. G. when C.
bows, move chalice to Epistle
side of corporal. Replace it
after incensation of cross.
G. when C. bows and assist
him at incensation of altar.
Take thurible (kisses), go
down on Epistle side and
incense C. (3), bowing be­
fore and after.

Washing Hands
Incensation of
Clergy and
People

43. Wash hands at Epistle
corner, saying Lavabo, etc.
Bow at Gloria Patri, Return
to middle and, bowed, say
Suscipe, sancta Trinitas,

43. Accompanied by thuri­
fer go and incense clergy in
choir (p. 425). Return to al­
tar, G. and incense S.D. (2).
If no clergy, incense S.D.
(not genuflecting) after C.
Receive incensation (stand­
ing on top step).

Orate, Frates

44. Turned to people recite
in subdued voice. Turn to
altar and say Secret (s).

44. Answer Suscipiat, etc.

PART OF THE MASS

Offering of
Wine

Inccnsation of :
a) Oblata

b) Cross

Altar
d) Celebrant

41. Sec that Missal is open
at prayers for incensation,
and later, for first Secret.

42. Remove Missal for in­
censation of Gospel side of
altar, descending with it to
the foot of steps. Replace
Missal beside corporal when
C. has left the Gospel side.

43. For incensation lower
paten to breast, turn to D.
and bow before and after.

44. Answer Suscipiat,
D. not back.

if

43. Assist C. at book.
After incensation of D.
turn towards thurifer and
receive incensation, bowing
before and after.

/

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
FAUT OF TUB MASS

The Preface
Sanctus

an.EBRANT

DEACON

SUBDEACON

MASTER OF CEREMONIES

45. Sing Per omnia saecula,
etc., and Preface. Bowed re­
cite Sanctus with D. and
S.D.,
at Benedictus. Be­
gin Canon.

45. Towards end of Sanc­
tus, at signal of M.C. go to
C.’s right, and bowed recite
the prayer with him. 4* at
Benedictus. Then go to his
left, G. on passing the
middle.

45. Lower paten and, on
signal of M.C., go to left of
C. and, bowed recite Sanctus
with him. Return to foot of
altar and hold up paten.

45. Towards end of Preface
bow to D. and S.D. to
ascend for Sanctus. Bowed,
recite the prayer with S.M.
Descend on Gospel side and
go to Epistle side of altar,
in plano (G. at middle).

Quam
Oblationem

46. Go to right of C.—
G. at middle when passing.

Consecration

47. Kneel and bow when
C. bows down. Raise chas­
uble, and when C. raises
Host, look at It. Bow when
he genuflects a second time.
Rise, uncover chalice, and
kneel bowed. Raise chasuble
as C. raises chalice, rise,
cover chalice and G. with
C. Pass to his left, G. on
arrival.

47. Kneel (paten on breast)
when C. bows down. Look
at Host and chalice at
Elevation. Rise when C. and
D. have genuflected, and
hold up paten.

47. Kneel on lowest step
at Epistle side; sec that bell
is rung and Blessed Sacra­
ment is incensed at each
Elevation. Rise after genu­
flection of C. and D., and
with S.D.

Per Quem Haec
Omnia

48. G., cross to C.’s right,
uncover chalice, G. with C.
— hand on foot of chalice
while C. signs with Host.
Cover chalice. G.

48. At Et dimitte nobis
lower paten, G. behind D.
and go to his right on foot­
pace. Hand paten veiled to
D. Take off humeral veil
(hand to acolyte), G. and
go to foot of altar in the
middle.

48. Replace D. at left of
C. and assist at book. G.
whenever C. genuflects.

Pater Noster

Libera Nos

49. Sing Per omnia sae­
cula, etc., Oremus and Pater
noster. Answer Amen (sec­
retly) when choir has sung
Sed libera nos. Begin Libera,
and receive paten from D.

46. Put in
Elevation.

incense

for

49. Bow at Oremus. At
Pater G. and go behind C.
At et dimitte, G. and go to
C.’s right. Receive paten
from S.D. Wipe and present
to C. (kisses). Uncover and
cover chalice when neces­
sary, and G. before and after
with C.

SYNOPSIS OF THE CEREMONIES OF SOLEMN MASS
PART OP THE MASS

CELEBRANT

DEACON

Pax Domini

Agnus Dei

Kist of Peace

MASTER OP CEREMONIES

At Pax Domini G. and go
up to left of C.

Make way for S.D. at left
of C. and stand beside him.

50. Bowed, recite Agnus
Dei with D. and S.D., strik­
ing breast.

50. Bowed, recite Agnus
Dei with C., striking breast.

50. Bowed, recite Agnus
Dei with C., striking breast.
G. and go and stand at foot
of steps.

50. Bowed, recite Agnus
Dei with SAI., striking
breast. G., go down on
Gospel side and stand be­
hind S.D. at foot of steps
in middle. G. with S.D. and
accompany him to give the
Pax to the clergy.

51. At end of first prayer
{Domine, I. C.) before Com­
munion, kiss altar and give
kiss of peace to D., saying
Pax tecum.

51. Kneel on footpace at
right of C. Rise at end of
first prayer, kiss altar with
C., receive Pax, replying El
cum spiritu tuo, and bowing
to C. before and after. G„
descend in piano. Give Pax
to S.D. saying Pax tecum.
Bow afterwards to S.D., G.
and go to left of C.

51. Receive Pax from D.,
answering Et cum spiritu
tuo, and bowing before and
after. G. when D. genuflects,
and, accompanied by M.C.,
go to give Pax to clergy
(beginning on side of greater
dignity). On return to altar
G , give Pax to M.C. Bow
after, G. and go to C.’s
right. Uncover and cover
chalice, when necessary.

51. On return to altar G.
with S.D., receive Pax, an­
swering Et cum spiritu luo,
and bow before and after.
G. with S.D. Go to credence
and give Pax to thurifer. Re­
main at foot of altar and on
Epistle side.

52. Bow when C. receives
S. Host and drinks the Pre­
cious Blood.

52. Bow when C. receives
S. Host and drinks the Pre­
cious Blood.

52. Bow at each Com­
munion of C.

S3. Open Missal at Com­
munion verse. When S.D. is
ready to change sides, trans
fcr Missal to Epistle corner,
genuflecting at middle (on
the top step).

53. Pour in wine, and
wine and the water, for the
two ablutions. Give cruets
to acolyte. Descend to foot,
G. with D., and go to left of
C. Wipe out, arrange and
veil chalice, and carry it to
credence (G. at middle).

53. See that first acolyte
takes cruets to altar» and
second acolyte the chalice
veil to the Gospel side of
the altar.
After book is transferred
go and stand beside it.

Communion of
Cclobrant

Ablutions

SUBDEACON

53. Receive both ablutions
from S.D. at middle of altar.
Leave purificator on top of
chalice, but do not dry it.

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SOLEMN MASS ON EMBER DAYS

527

/Xppendix B

SOLEMN MASS ON CERTAIN PENITENTIAL DAYS
On certain penitential days there are added features in solemn Mass:
I. the chanting of extra lessons and prayers, II. the Oratio super populum.

I. Extra Lessons, Etc.
On certain days such as the Ember Saturdays, after Kyrie, eleison, there
are a number of extra prayers, preceded by the invitation Oremus, Flecta­
mus genua and the response Levate, and each followed by a lesson. When
the celebrant has sung Oremus, the deacon sings’ Flectamus genua. All,
including the celebrant, kneel for some moments in silent prayer. The deacon
then sings Levate and rises and all rise with him? Flectamus genua and its
response are not said on Pentecost Ember Days. The lessons before the
Epistle are sung by the clerical lector, not by the subdeacon. The sacred
ministers stand behind the celebrant for each prayer, at his side (as at the
introit) for each lesson. For the shorter form of the Service of the Word at
Masses on Ember Saturdays that are not conventual or ordination Masses,
sec p. 236. At the versicle Adiuva nos in the Tract of Lenten Masses, the cele­
brant does not genuflect when he reads it (cf. S.R.C. 4057e), but later
when the choir begins to sing it, he and the ministers kneel on the edge of
the footpace, until it has been completed.

II. The Oratio Super Populum
In the weekday Masses of Lent (including Passiontide, but excluding the
Sacred Triduum) occurs4 the special form of blessing of the congregation
called Oratio super populum (p. 294). The celebrant sings Oremus before it.
The deacon, turning by his left to the people, sings5 Humiliate capita vestra
Deo. He does not bow since he is singing, but all others do. The deacon then
turns back to the altar by his right, while the celebrant sings the prayer.
This prayer has always its own conclusion and is said even if there are three
Postcommunion prayers.0
1 The music is the Gradual or Liber Usualis.
: R M , n. 440.
J R.M.. n. 468.
* R XI. 2.
1 The music is in the Gradual or Liber Usualis.
» R M , n. 506.

f

528

THE RITE OF SOLEMN MASS

Appendix C
AN ASSISTANT PRIEST AT SOLEMN MASS

I. When an A.P. May Officiate
1. To be attended by an assistant priest (= A.P.) at solemn Mass, is
the privilege of a bishop when he pontificates; and of certain other prelates'
who are not bishops. “It is not lawful for any celebrating priest, except
bishops and other prelates who have the use of pontificals,3 to have an
assistant priest merely for the sake of honour or solemnity,” says the Code,
canon 812.
2. The rubrics R. VII, 11; VIII, 8, of the Missal speak of an A.P. at
solemn Mass, but the only information that they give about him is to
mention that he replaces the deacon at the book immediately before and
after the Consecration? When speaking of the use of the cope, R.M., n.
135 e, says that it is worn by the assistant to the celebrant in pontifical
Mass. A rubric, I, xv, 13, of the Ceremonial of Bishops says expressly that
at a nonpontifical solemn Mass, none except the celebrant, deacon, and
subdeacon are vested (parati).
3. Before the promulgation of the Code of Canon Law in 1918, many
decrees* of the Congregation of Sacred Rites forbade the usage of having
an A.P. at the Mass of a simple priest, or even at solemn Mass celebrated
by a dignitary or a canon? Sometimes, however, the privilege was con­
ceded by induit. Other responses'-· of S.R.C., on the other hand, allowed
the practice in the case of a solemn Mass sung by a dignitary or canon, if
it was an immemorial custom. Certain Religious Orders also claimed the
privilege for their higher prelates, on the ground of usage of very long
standing.7 Finally S.R.C. declared8 that the practice of having an A.P. in
cope at the first Mass, when it was a solemn Mass, of a newly ordained
priest “might be tolerated.”
4. Since the promulgation of the Code, when canon 812 came into
force, the presence of an A.P. in cope remains lawful only when it has been
accorded by special privilege (by induit) or when it is an immemorial
1 E.g., Protonotaries Apostolic ad instar, when they pontificate (not, however, in a
cathedral nor in the presence of the Bishop or of a prelate superior to him — the Motu
Proprio "Inter Multiplices," 1905; S.R.C. 4154«T).
1 Sec Glossary, p. 611.
3 Rubricists arc silent about these references to an Λ.Ρ.; Vismara (II, 133) speaks of
them but admits that they arc nebulous.
« E.g., 2271, 2933, 3057, 34082.
» E.g.,17713, 2079“, 2867*, 3588», 4102.
"S.R.C. Illi3, 3564, 3580», 4018.
7 Cf. Caeremoniale Romano — Seraphicum, 321 (this Ceremonial was ofliciallv
approved by S.R.C. in 1908 and 1927).
y
•S.R.C. 35642.

ASSISTANT PRIEST AT MASS

529

custom, which the Ordinary has not suppressed.· In the case of a first Mass
the practice is still permitted, on the ground that the A.P. is present not
for greater honour or solemnity, but because he is necessary to watch over
and aid the new priest.

II. The Office of an A.P.
1. At first S.R.C. attempted to maintain a clear distinction between the
office of an A.P. at an pontifical Mass, and that of an A.P. in cope, who
assists by immemorial custom or privilege at a nonpontifical solemn Mass.
Hence, D. 3564'° directed that the A.P. should assist only at the book (in
accordance with R. VII, 11 and VIII, 8) but it recognized that he might
wear a cope.
2. Later, however, in accordance with widespread usage, S.R.C. recog­
nized that die A.P. might perform other ceremonies,n and nowadays rubri­
cists teach that if and when it is lawful to have an A.P. in cope at solemn
Mass, he may act as he would at a solemn Mass celebrated by a prelate who
is not a bishop, such as a protonotary apostolic.

III.

The Ceremonies of an A.P. at Solemn Mass'2

1. The A.P. must be a priest. A stool is prepared for him near the sedile,
cither at the right of the deacon or at the left of the subdeacon (according
to custom).13
2. The A.P. takes precedence of the deacon and subdeacon. During
Mass, as a sacred minister in vestments, he genuflects on the step, except
on arrival at, and before departure from, the sanctuary, when he genuflects
in piano. If he is a canon, ministering in his own church, and the Blessed
Sacrament be not present, he bows low instead of genuflecting.
3. His chief duly is to attend the celebrant at the Missal, where he turns
the pages, points out1· the prayers, etc. He bows’ with the celebrant, when
the latter sings or reads aloud, and he genuflects with him, when he is at
his side.
“Cf. C.J.C. 5.
10 z\nd see Index Generalis, p. 396.
n S.R.C. 4018 (which replies to several queries about an A.P. who, by custom and
privilege, assisted al the conventual Mass of a dignitary or canon in the cathedral
of Urgcl, Spain).
.
11 As no rubric regulates the ceremonies of an Λ.Ρ. al a nonpontifical Mass, rubncists
determine them by analogy with the ceremonies of an A.P. al pontifical Mass, and by
the decisions embodied in D. 4018.
13 Cf. C.E. I, vii, 2; S.R.C. 4018*·
u With the right hand fully extended, the back turned lo the Missal.
“Cf. S.R.C. 40573.

530

THE RITE OF SOLEMN MASS

4. On arrival in the sacristy he sees that the Missal is correctly marked.
He washes his hands, and then vests at the celebrant’s right. He puts on a
surplice,” and a cope of the colour of the Mass. If, however, the Asperges
or any other ceremony is to precede the Mass, he goes to the sanctuary,
in the procession, or with the other clergy, in surplice, and assumes the
cope only for Mass.
5. He bows12 to the image of the sacristy, on the celebrant’s right, and
walks at his left,” but a little in front, on the way to the altar. He may take
holy water from the M.C., if the Asperges does not take place.
6. He stands at the right of the celebrant” at the foot of the altar, or
at the entrance to the choir if the clergy arc present, and bows to them
with the other sacred ministers. He takes the celebrant’s biretta with the
usual kisses, and genuflects in piano. He stands on the right of the celebrant
and answers the preparatory prayers.
7. When the celebrant goes up to the altar, the A.P. accompanies him.”
He stands at the Epistle comer facing the celebrant, while incense is being
put in the thurible. He then takes the Missal-1 to the foot of the steps at
the Epistle side, where he stands facing the Gospel corner. When the Epistle
side of the altar has been incensed he replaces the Missal at the Epistle
corner, descends again, and stands at the right of the deacon, while the latter
incenses the celebrant.
8. Then the A.P. goes to the book, where he assists the celebrant at the
Introit. He stands at his right, but does not prevent the deacon from stand­
ing there also, as the rubric requires.22 He signs himself at the beginning of
the Introit; and he says the Kyrie, eleison with the deacon and subdeacon.
9. For the intonation of the Gloria, he remains at the Epistle comer,
but stands at the deacon’s right to recite the prayer with the sacred minis­
ters. He accompanies the sacred ministers when they go to the sedile. He
sits on his stool when the celebrant is seated and puts on his biretta. During
the singing of the Gloria, he uncovers and bows when the celebrant docs so.
He accompanies the sacred ministers back to the altar per longiorem, bows
with them to the clergy, genuflects on the step at the celebrant’s right, and
goes to the book.
10. He assists the celebrant during the singing of the prayers and then
sits when the celebrant sits for the Epistle. He returns to the altar with the
celebrant and assists him, on his right, at the reading of the Gradual, etc.
11. He waits at the Epistle corner while incense is put in.*10
ie If he has the right to wear a rochet he may wear it, with an amice over it, under
the cope (cf. C.E. I, vii, 1).
»· Sec p. 202.
‘•S.R.C. 4018=.
’’S.R.C. 4018=.
10 Or he may go around in piano to the Epistle corner.
•‘Cf. SRC. 2097s.
« R. IV, 7.

ASSISTANT PRIEST AT MASS

531

12. During the singing of the Gospel he stands at the celebrant’s left,”
on the top step or lower down, facing the deacon.
13. For the intonation of the Creed he stands at the right of the deacon.
He goes with the sacred ministers to the sedile. He uncovers and bows
during the singing of the Creed as the celebrant does. He docs not rise”
when the deacon takes the corporal to the altar. He returns with the sacred
ministers to the altar (reverencing to the clergy and the altar), and goes to
the book at the Gospel side of the altar.
14. He removes the Missal for the incensation of the Gospel side of the
altar, and then replaces it. He is incensed with two double swings before
the subdeacon,-3 but after the choir (if the clergy are present), and bows
slightly to the deacon before and after.
15. Bowed, he recites the Sanctus with the sacred ministers.
16. When the deacon kneels for the Consecration the A.P. kneels
beside him (at his left) on the edge of the footpace, and raises the edge of
the chasuble when the deacon docs so. He rises when the chalice has been
replaced on the altar, and returns to the book.
17. After the Agnus Dei, which he says with the sacred ministers, the
A.P. genuflects, passes to the right of the celebrant, and again genuflects."
When the celebrant kisses the altar, the A.P., with hands joined kisses it
also and receives the Pax from the celebrant” in the usual way.” The A.P.
then genuflects, goes to the second step, and gives the Pax to the deacon.:'1
He genuflects again and returns to the left of the celebrant. If, however,
the clergy are in choir, the A.P. accompanied by the M.C. gives them the
Pax before giving it to the deacon.30 On his return he genuflects at the foot
of the altar, and gives the Pax to the deacon.
18. When Holy Communion is given the A.P. communicates before the
deacon and subdeacon. During the distribution of Holy Communion he
stands on the highest step or in piano at the Gospel side facing the Epistle
corner.
19. After the ablutions he transfers the Missal to the Epistle comer. He
genuflects on the edge of the footpace when passing the middle. He assists
the celebrant at the Communion verse and at the Postcommunion prayers.
He then closes the Missal with the opening towards the middle of the altar,
unless a proper last Gospel is to be read.10
*
=» S R C. 4018*.
-•'SRC. 4018s.
3-S.R.C. 4018"; cf. 2328».
-’■•Cf C.E 1. vii. 5; II. viii. 75.
=: Sec p. 429.
-"SR C. 4018".
•■SRC. 4018".
10 At the first Mass of a newly ordained priest, if the A.P. does not wish to leave
the celebrant for any length of time, he gives the Pax to the deacon and returns to the
celebrant. The deacon gives the Pax to the subdeacon who in turn gives it to the clergy
in choir (Vavasscur-Stcrcky, Hébert).

532

THE RITE OF SOLEMN MASS

20. After Ite, missa est he goes to the Gospel corner of the altar. If a
proper Gospel is to be said, he takes the Missal with him and kneels there
on the edge of the footpace for the Blessing. He assists the celebrant at
the last Gospel; he holds the altar card, and therefore he does not make
the signs of the cross or genuflect at Et Verbum caro factum est. If, how­
ever, the Gospel be a proper one, he makes the signs of the cross at its
beginning, and bows or genuflects when the ‘celebrant docs. At the end he
closes the Missal.31
21. At the foot of the altar, he stands at the right of the celebrant, hands
him his biretta (with the usual kisses), genuflects in piano, and goes to the
sacristy at the left of the celebrant but a little before him.32 He bows with
the sacred ministers to the chief image, then bows to the celebrant and
un vests.

IV.

An A.P. in Surplice, Without a Cope

1. In the procession to and from the altar, he walks at the celebrant’s
left, but uncovered since he is not in vestments.
2. For the preparatory prayers he kneels on the Epistle side in front,
on the floor; or on the lowest step at the side.
3. He remains at the Missal when the celebrant is at the altar. When
the sacred ministers sit, he sits on a stool near them.
4. He does not receive the Pax from the celebrant, but receives it
from the subdeacon at the foot of the altar, when he returns after giving
it to the clergy. He genuflects before descending and again before returning
to the book.

V. The Deacon and Subdeacon at Solemn Mass With an A.P.
The following changes occur in the ceremonies of the deacon and sub­
deacon when there is an A.P. in cope:
1. Both deacon and subdeacon vest at the left of the celebrant.
2. For the preparatory prayers and whenever the four sacred ministers
are together at the foot of the altar, such as on returning from the sedile,
the deacon and subdeacon arc at the left of the celebrant, the A.P. at
his right.
3. The deacon docs not go to the right of the celebrant after the Collects,
but remains behind him.
4. The deacon incenses the A.P. with two double swings before he in­
censes the subdeacon.
31 See p. 298, n. 12.
32 If any other ceremony should follow Mass, the Λ.Ρ. docs not take part in it at the
altar. He takes off his cope at the sedile and goes to his place in choir.

ASSISTANT PRIEST AT MASS

533

5. For the recitation of the Sanctus and Agnus Dei the subdeacon may
remain in piano,33 or he may go to the left of the celebrant
6. Between the Sanctus and the Consecration, and after the Consecra­
tion, except when it is necessary to uncover and cover the chalice, the dea­
con stands at the celebrant’s right but a little behind him.**
7. After Agnus Dei the deacon genuflects, when the A.P. does so, at
the celebrant’s left. He goes down a step or two to make way for the A.P.
and there later receives the Pax from the A.P. He gives the Pax to the sub­
deacon, genuflects, and returns to his place at the celebrant’s right. If, how­
ever, the A.P. is absent some time giving the Pax to the clergy, the deacon
may replace him at the Missal until his return.
«Cf. C.E. II, Viii, 67, 75; S.R.C. 3769«·s.
’« R. VII, 11; VIII. 8.

PART

IV. SOME SPECIAL FORMS
OF SOLEMN MASS

Chapter XVII

SOLEMN MASS FOR THE DEAD

SOLEMN MASS FOR THE DEAD

535

should they be encased in covers of black cloth.’ The frontal is black.
2. If the Blessed Sacrament be present the frontal is to be violet,·
and the conopaeum also, unless while is permanently used/ The Missal
stand is bare but it may be covered with a black veil.
3. The altar steps and the sanctuary are uncovered, but a carpet, either
violet or black, is laid on the footpace." The sedile may be bare or covered
in black or violet.®
4. On the credence the chalice, etc., are prepared as usual but are
not covered with the humeral veil. If candles arc to be used by those
in choir they arc prepared on trays or in baskets, with tapers to light them.
5. If the Absolution is to follow Mass, a black cope and the aspersory
will be in readiness. The processional cross is placed in its stand near
the credence.10 Should there be no coffin present, and no catafalque erected,
a black cloth is prepared (sec p. 550).
6. Black vestments arc made ready in the sacristy and albs without
ornament (e.g., lace) should be used. Unbleached candles are prepared
for the acolytes.

II. Choir Ceremonies
In Missa solemni non inccnsatur altare ad Introitum, ct subdiaconus, finita
Epistola, non osculatur manum celebrantis, nec benedicitur: diaconus non petit
benedictionem, nec osculatur celebrantis manum: non tenentur luminaria ad
Evangelium, nec portatur incensum, sed duo tantum acolythi sine candelabris
stant unus a dextris ct alter a sinistris subdiaconi tenentis librum Evangclionim.
Non inccnsatur liber, nec in fine celebrans: nec defertur liber Evangclionim
osculandus. Oblata ct altare inccnsantur ut supra: inccnsatur solus celebrans,
et non inccnsantur alii. Subdiaconus non tenet patenam post celebrantem; sed
tempore elevationis Sacramenti gcnuflcxus in latere Epistolae, illud inccnsat.
Ministri cum aliquid porrigunt celebranti, in hac Missa non osculantur eius
manum, neque rem quae porrigitur.
Si distribuendae sunt candelae, distribuantur post Epistolam, ct accendantur
ad Evangelium, ad elevationem Sacramenti, ct post Missam, dum fit Absolutio.
Si habendus est sermo, habeatur, finita Missa, ante Absolutionem.1

I. Preparations
The preparations for the ceremonies of a solemn Mass for the dead are
the same as for those of a solemn Mass that is not for the dead’ except in
the following particulars:
1. On the altar there should be no relics, no images of the saints and
no flowers.’ It is becoming to have candles of unbleached wax, six at
most, four at least.4 The candlesticks should not be of gold or silver, nor
« R. XIII, 2, 3.
* P. 332 sqq.

’C.E. II, xi. i.
4 Ibid.; S.R.C. 3029*.

1. All in choir, including prelates or canons, kneel: (a) for the Collecl(s), during the Postcommunion prayer(s); (h) and from after the
recitation of the Sanctus until the end of the Canon.’1
2. All in choir sit: (a) for Kyrie, eleison after they have recited that
prayer; (/>) for the Epistle, Gradual, Tract, and Sequence; (c) from after
the Oremus before the Offertory antiphon to the Per omnia saecula at the
end of the Secret(s); (J) after the consumption of the Precious Blood
until Dominus vobiscum, etc., before the Postcommunion prayers.
3. In the Sequence Dies irae the Holy Name occurs twice. All uncover
and bow their heads.
4. If candles are used, they arc held,1’ lighted, in the right hand: (a)
during the singing of the Gospel; (6) “for the Elevation,” i.e., from the
beginning of the Preface, or from after the Sanctus, to the consumption
of the Precious Blood; (c) during the Absolution.
5. The breast is not struck when saying dona eis requiem (sempi­
ternam) at the Agnus Dei. and the Pax is not given.”
3 Cf. S.R.C. 3266.
'SRC. 3201’°. 3562 and Index Generalis, p. 357.
■Cf S.R.C. 3O35>0.
"C.E. II, xi, 1.
’SR.C. 4172’.
10 It may not be placed at the head of the coffin or catafalque during Mass (S.R.C.
3535«).
” R.M., n. 521 c.
.
>-R XIII, 3; C.E. II. xi. 6.
i’ R XIII, I; C.E. II, xi. 8.

536

SOME SPECIAL FORMS OF SOLEMN MASS

ΙΠ. General Rules for the Mass
1. When vesting, the sacred ministers kiss the cross on the amice,
maniple, and stole as usual but during the Mass all kisses of objects handed
to or received from the celebrant are omitted." Nor is his hand kissed.
The salutations to the choir are made as usual.15
2. The altar is incensed only at the Offertory, and after its incensation
the celebrant alone is incensed. Hence the thurifer leads the procession
with joined hands since the censer is not needed until the Offertory.
3. The Epistle and Gospel arc not sung at the ambo;’0 and the pro­
cession to sing the Gospel is not a solemn one. Neither incense nor lights
arc carried, and hence the order of it is different.”
4. The celebrant sings the prayers, Preface, and Pater noster to the
ferial tone.”
5. The organ may not be played during a Mass for the dead. If, how­
ever, it is necessary to sustain the singing, it may be played, but must
stop when the singing ceases.1®
6. There is no obligation to use candles in choir.20 But if they arc
used by the clergy the acolytes will distribute them during the singing of
the Sequence. They give one to each person, beginning with those of
higher rank. The acolytes must sec that the candles are lighted in time
for the Gospel, for the Elevation, and for the Absolution. If there arc
but few in choir, the acolytes light all the candles; but if there arc many
it suffices to light the candle of the person at the end of each row.

IV.

The Beginning of Mass

1. The acolytes carry their lighted candles as usual in procession to
and from the altar. The candles arc left, lighted, on the credence during
the entire Mass. They arc carried for the Absolution.
2. The psalm ludica is omitted. After the preparatory prayers the
deacon and subdeacon go up to the altar with the celebrant. They
stand beside him while he kisses it. They follow him to the Missal and
stand at his right, as usual, for the Introit. The celebrant does not sign
himself at the opening words, but with his right hand he makes the sign
»« R. XIII, 2; C.E. I, xviii, 16; II, xi, 5; S.R.C. 4193s.
11 S R.C. 3059-'.
” C E. II, xi, 5.
*t Ibid.. 5 6.
»· For the prayer(s) this means singing the entire prayer on one note, prolonging and
softening the syllables in the body of the prayer and in the conclusion, where an
inflection is made when singing the prayer to the solemn tone (see p. 443). The con­
cluding syllables, too, are prolonged a little and softened.
>· Instr., 81 d; S.R.C. I, xxviii, 13; S.R.C. 4243s, 4265s, 4287.
R. XIII, 3; C E. II, xi, 6

SOLEMN MASS FOR THE DEAD

537

of the cross over the book. His left hand meanwhile rests on the altar.
Neither do the deacon and subdeacon make the sign of the cross.
3. The celebrant will sing one prayer only in any sung Mass of the
dead.” During the singing of the prayers the thurifer and the acolytes
kneel.
4. After the singing of the Epistle the subdeacon does not go to re­
ceive the celebrant’s blessing.” He salutes the choir and genuflects on his
return to the altar. He hands the book to the M.C. and if the celebrant
is still reciting the Dies irae he goes and stands at the deacon’s right as
at the Introit.
5. The celebrant himself must read the entire Sequence.2* He may
not read it with the deacon and subdeacon.22 When finished, he may go
with the deacon and subdeacon to the sedile, going directly from the
Epistle corner without any bow.2· At the Holy Name in the strophe
Recordare, lesu pie, the sacred ministers uncover and bow.
6. At a signal from the M.C. — given about the strophe Qui Mariam
absolvisti — the sacred ministers return to the altar per longiorem as
usual, and make the proper reverences to the clergy and altar. The cele­
brant goes to the Epistle corner of the altar on the footpace and stands
facing the altar. The deacon goes around in piano to the Epistle side, gets
the Evangeliarum,2'1 goes to the centre of the altar steps, genuflects on the
lowest step, ascends, and places the book on the altar table. The subdeacon
transfers the Missal to the place on the altar it occupies for the Offertory.
7. The subdeacon goes down to the foot of the altar, and the deacon
kneels on the edge of the footpace and silently recites Munda cor meum.
He then takes the book from the altar, bows to the celebrant, but docs
not kneel for his blessing and descends at once to the foot of the altar.
8. If the sacred ministers arc not engaged, they bow their heads while
the choir sings Pie lesu, Domine, in the last strophe of Dies irae.
9. The thurifer docs not take part in the singing of the Gospel. The
deacon and subdeacon, M.C., and acolytes make the usual reverence to
the altar and to the clergy. On this occasion they bow first to those who
arc on the Epistle side, and proceed in the following order-"' to the place
where the Gospel is sung:20 the M.C., the deacon, the subdeacon, and last
of all the two acolytes.
10. At the end of the Gospel, the subdeacon hands the book to the
M.C. since it is not taken to the celebrant to be kissed. All return to
» RM.. n. 398 a; S.R.C., March 23, 1955 (V, 2).
2J R VI 4‘ XIII, 2.
»* The Sequence must be recited by the celebrant and sung by the choir at (a) the
funeral Mass when the body is present (physically or morally —p. 92), (6) the chief
(or at the first Mass) on All Souls’ Day. At other Masses it is optional (R.M., n. 399).
«S.R.C. 2956’.
18 C.E. II. xi. 6.
2/1 See p. 404.
27 Sec p. 476, n. 2.

538

SOME SPECIAL FORMS OF SOLEMN MASS

the altar in the order in which they had come. The deacon goes to the
top step behind the celebrant, the subdeacon stands in the middle in
piano, and both genuflect. The M.C. and acolytes genuflect behind them,
and go to the credence.
11. Should there be a sermon, it is not preached after the Gospel,”
but after Mass11 before the Absolution. The preacher wears neither sur­
plice nor stole,S! but his cassock (with a ferraiolo, if this be the custom)
or the habit of his Order, if he be a Religious. The pulpit is draped in
black.” The celebrant takes off his chasuble and maniple and puts on the
cope if the Absolution is to follow. The deacon and subdeacon remove
their maniples, and all three sit, covered, at the sedile.

V. The Offertory
1. At the Offertory the subdeacon (without the humeral veil) takes
to the altar the chalice, veiled with its own veil, and with the burse on
top. The deacon spreads the corporal and places the burse on the Gospel
side. The subdeacon unveils the chalice and gives the veil to an acolyte
to fold and take to the credence. The deacon hands the paten, and later
the chalice, to the celebrant without kissing them or the celebrant’s hand.
The water is not blessed but the celebrant recites the prayer Deus qui hu­
manae substantiae, as at other Masses.'· The paten is not held by the
subdeacon,’5 but is placed partly under the corporal and covered by the
deacon with the folded purificator. After putting the water into the chalice
and returning the cruets to the acolyte, the subdeacon goes down in piano,
genuflects on the lowest step in the middle, and goes to the left of the
celebrant.
2. Incense is put in and blessed, as usual, with the formula Per inter­
cessionem, but all kisses of the celebrant’s hand, of the boat, and of the
thurible are omitted by the deacon. The oblata, cross, and altar, arc in­
censed, the subdeacon assisting on the left. The celebrant alone’" is in­
censed. While he washes his hands the deacon and subdeacon stand at his
right, one behind the other.” The Gloria Patri is omitted at the end of
the psalm Lavabo.
30 Not being on the Gospel.
3«R. XIII, 1.
3» R. XIII, 3; C E. II, xi, 10.
15R. XIII, 2.
”lbid and S R C. 2888.
*3«R. XIII, 2.
33 C.E. II. Xi, 10.
ά·|
17 Because it is the office of the deacon and subdeacon to minister to the celebrant at
solemn Mass, some rubricians direct that in requiem Masses they wash the celebrant's
hands, in which case the deacon takes the towel and the subdeacon the water cruet
and bowl. The ground for this prescription is that they arc free at this moment, while
in a Mass for the living they arc occupied. No nibric, however, indicates that such a
change is to be made in the Mass of the dead, and so other rubricians direct the
acolytes to wash the celebrant's hands, in accordance with R VII, 10.

Μ·

SOLEMN MASS FOR THE DEAD

539

3. The subdeacon goes, as usual, to the left of the celebrant to recite
with him the Sanctus, and makes the sign of the cross at Benedictus.

The Canon
4. After ringing the bell at Hanc igitur, the first acolyte’8 (or the
M.C.) puts incense into the thurible; this is not to be done by the sub­
deacon. At Quam oblationem (when the deacon crosses to the right of
the celebrant) the subdeacon goes without genuflecting to the Epistle
corner. When the deacon kneels on the edge of the footpace for the Con­
secration, the subdeacon kneels on the lowest step, facing the Gospel
side,’9 between the thurifer who is at his right and the M.C. at his left.
He takes the thurible and incenses the Blessed Sacrament, “while it is
elevated.”’0 He incenses It with three double swings at each Elevation,
bowing before and after. After the Elevation he returns to the middle
in piano, genuflects on the lowest step,*’ and stands there.
5. The torchbearers, two or four in number, do not leave after the
Elevation but remain until after the Communion.**
6. At Et dimitte nobis the deacon alone goes up to the celebrant’s
right. He wipes the paten, and at Libera nos he hands it to the celebrant
without kissing it.
7. The deacon and subdeacon recite with the celebrant the Agnus
Dei with its special response dona eis requiem (sempiternam), but they
do not strike their breasts.*’ Since the Pax is not given,4* they change
places at once, genuflecting before and after.** The celebrant omits the
first of the three prayers before Holy Communion.

VI. The Conclusion of Mass
1. The deacon, facing the altar, sings Requiescant in pace. It is always sung in the plural,*· even if the Mass has been celebrated for but
one dead person. The celebrant no longer** recites these words, sung by
the deacon, and answered by the choir. As there is no Blessing the deacon
and subdeacon do not kneel, but the latter goes at once to hold the altar
card at the left of the celebrant for the last Gospel. This is omitted, how­
ever, if the Absolution immediately follows.*8
2. If the Absolution follows, the sacred ministers at the foot of the altar
19 C.E. 1. xxiii, 18; II, xi. 8.
•»So lhe rubricists interpret the rubric genuflexus in latere Epistolae (R. XIII, 2).
«" R. VIII, 8.
45 S R.C. 4027.
41 By exception (see p 402), S.R.C. 40271.
««S.R.C. 1611.
«J R' VIII, 8; C E. II. xi. 7.
«» R.M., n. 473.
«· R. XIII, 1; C.E. II. xi. 8.
«•RM.. n. 510 e.
44 Ibid.

540

ABSOLUTION FOR THE DEAD

reverence to it, genuflecting on the lowest step'9 (the celebrant only bows
deeply if the Blessed Sacrament is not present) and go to the sedile.60 The
celebrant takes off the chasuble and maniple and puts on a black cope;51
the deacon and subdeacon remove their maniples, and while the former
helps the celebrant to vest, the latter goes for the processional cross, which
he will hold with the right hand over the left, and with the figure of the
Crucified facing forward.

Appendix

THE ABSOLUTION FOR THE DEAD

I. General Rules
1. There arc two forms of the Absolution, one (set forth in the Roman
Ritual, VII, iii, 7 sqq.) which forms part of the burial service (exsequiae)
and is used when the body of the deceased person is present physically or
morally (Absoluto super feretrum)the other form (given in the Ritual,
VII, v) is used when the body of a deceased person is not present, even
morally (Absolutio super tumulum), or when the Absolution is for the souls
of the faithful departed. Both forms from the Roman Ritual are given in
the Missal after the occasional prayers for the dead.
2. The Absolution is of obligation13 after the cxequial or funeral Mass
(i.e., the Mass, high or low,54 which forms part of the burial service and
which is celebrated, ordinarily, on the day of the funeral and in the presence
of the corpse).65 And this even if the body be present only morally, and
even though the Absolution may have been given the evening before, when
the body was brought to the church.50 In all other cases, so far as the
rubrics are concerned, the Absolution is optional.57 But it may be of
obligation for other reasons such as the reception of a stipend or the
existence of a foundation.
«· S.R.C. 41983.
50 Or they may go directly (per breviorem') from the footpace to the sedile, in which
case the celebrant bows low to the cross, or genuflects to the Blessed Sacrament, and
the deacon and subdeacon genuflect.
11 Should a black cope not be available, the celebrant gives the Absolution in alb
and stole (crossed), and in this case the deacon removes his dalmatic and the sub­
deacon his tunicle.
52 The body is said to be present morally, when for a reasonable cause (i.e., fear of
contagion, impossibility of keeping the body unburied for the time that would be
necessary) the body cannot be brought to the church for the funeral service (the
funeral Mass and the Absolution), and this even though the body is already buried
(cf. R.M.. n. 405).
83 R.R. VII, iii, 7, 17; R M., n. 401 a. Should the funeral Mass have to be omitted
for some grave reason, the Absolution still remains of obligation.
8« R.M., n. 400.
•’R.M, n. 405.
88 S.R.C. 3748».
87 S.R.C. 1322", 3369’, 4215; R.M., n. 401 b.

absolution for the dead

541

3. Ordinarily the Absolution is given after a requiem Mass, whether
this be sung or said.8· It may for a reasonable cause be given after a Mass
that was not a requiem Mass/'" When a requiem Mass is not permitted
the Absolution should be given after the Office of the Dead,80 if this· takes
place, and before the Mass. The body or catafalque should be removed
for the Mass,'·* or at least the candles around it should be extinguished, to
show that the Mass has no connection, in this case, with the suffrages for
the dead. If, however, the Office does not take place, and a requiem Mass
is not possible, the Absolution must be given when the body is brought to
the church (after Subvenite62) or at some other time, quite apart from the
Mass.63
4. While the Absolution ordinarily follows a requiem Mass, it may
be given independently of Mass, as a separate function; not, however, on
days of the 1 class,04 not even after Vespers, if the body be absent. If
the body be present, even morally, the Absolution is allowed and of obliga­
tion, after the funeral Mass on those days of the I class when this Masi
is permitted.65 On the days of the I class on which even the funeral Mass
is excluded,00 the Absolution is allowed when the Office of the day is
finished, if the burial cannot be postponed. The bells, however, must not
be tolled in mourning.07
Should the Absolution be given after the Mass of the day, it must be
clear that it is an entirely distinct function, hence: (a) if it be given by
the priest who says the Mass of the day, he must not change into the
black stole and cope in the sanctuary, but must return to the sacristy;
(b) if it can be avoided, the body should not be present,** or at least
the candles around it should not be lighted until Mass is over; (c) in the
absence of the body, the catafalque for the Absolution should not (if
possible) be erected until the Mass is over, or it should be erected entirely
away from the altar (e.g., in the mortuary chapel).
5. The Absolution may be sung even though the requiem Mass was a
low Mass.09
6. The deacon and subdeacon take part in the Absolution only when
it is preceded by a solemn Mass.70 Otherwise the celebrant is assisted by
altar servers who carry the cross, hold the book, etc.*
60
’«S.R.C. 408I’.
’» RM.. n. 401 c.
60 S.R.C. 2994'. 4183.
«‘S.R.C. 2994'.
“R.R. VII, iii. 3.
•’S.R.C. 3780\ 4183. 4215.
«'S.R.C. 3780' (cf. 3570'), 4095’. 4183, 4215, 4270.
«’Cf. R.M . n. 406.
«« Sec p. 93.
βτ S.R.C. 3570', 3946, 4130. This rule applies to the last three days of Holy Week.
«’ 1 e.. anywhere near the altar.
..SRC. '4215.
70Cf. S.R.C. 3066’.

542

ABSOLUTION FOR THE DEAD

7. While the Absolution may be repeated (e.g., at the cemetery) over
a dead body, several Absolutions may be given consecutively·' only in
the cases provided for in the Ceremonial of Bishops, II, xi, 13, e.g., on
the anniversary of the death of a pope, or at the funeral* of the bishop of
the diocese or of certain other personages.
8. Because of the intimate relation between the requiem Mass and the
Absolution, the celebrant of the Mass alone, with one exception, may
give the Absolution.72 Only the bishop of the diocese73 (not an assistant
bishop, nor a titular bishop, nor an extern bishop), or an abbot or prelate
nullius in the place of his jurisdiction,7778
79may give the Absolution, if he
has not celebrated the Mass which it immediately foll75
*ows.74 If the bishop
is a cardinal, his high rank requires that he should not be asked to give
the Absolution following a requiem Mass celebrated by a bishop or priest,
except on some very special occasion as at the funeral of a cardinal or
of a prince; or on some occasion of national mourning.7®

II. Preparations for the Absolution
1. The Absolution may be given only when there is a coffin, or a
catafalque77 present, or at least a black cloth spread before the altar74 (to
represent the coffin).
2. The coffin is to be placed “in the middle of the church,”70 or at
least outside the sanctuary rails. It is usually covered by a pall of black
material, soberly ornamented.80 On it may be laid symbols of the dignity
of the deceased1·1 such as a mitre for a bishop; a black or violet stole and
a biretta for a priest; or armorial bearings in the case of a layman. Flowers
arc tolerated on the coffin,82* but their use at the funeral of adults is
contrary to the spirit of the rubrics. The coffin is to be so placed that if the
body be that of a priest physically or morally present, the head will be
towards the altar; otherwise the feet will be nearer the altar.1'1 Six84 candles
’«Cf. S.R.C. 3744
«C.E. II. xxxvii, 2; R.R VII, iii, 7.
73 Even if he assists at the Mass in mozetta only (S.R.C. 4355, If, 3).
74 Cf. CJ.C. 323, 5 1.
75 S.R.C. 3O2910, 3798-, 4154
cf. 4355·. A vicar apostolic may give it in the place
of his jurisdiction.
7e S.R.C. 4284 (I, § 6).
77 A wooden or steel structure, sometimes surmounted by a casket covered by a pall,
which represents the coffin with the body of the deceased when this is not present
78 S.R.C. 3535·.
79 R.R. VII, iii, 4; C.E. II, xxxviii, 25.
80 S.R.C. 3035», 4165®, 43977.
81 Cf. S.R.C. 2578».
82 Cf, S.R.C. 3804e.
«RR. VII. iii, 4; S.R.C. 2392*. 4034®.
81 The rubrics do not determine the number.

ABSOLUTION FOR THE DEAD

543

of unbleached wax arc generally placed around the coffin. These should
be lighted during the requiem Mass and during the Absolution.
3. When a catafalque is used, all that has been said about the coffin
applies to it. It is, however, always placed with the part corresponding
to the foot of the coffin turned towards the altar. But if the body of a
priest is even morally present this order is reversed.”

III. The Ceremony*"
1. The celebrant, aided by the deacon and subdeacon who have re­
moved their maniples, vests in the cope. The subdeacon gets the processional
cross and the acolytes their lighted candles. Preceded by the thurifer
(carrying the thurible and incense boat), having on his right an acolyte
bearing the aspersory and aspergil, the subdeacon goes between the acolytes
to the entrance of the choir and there faces the altar. The thurifer and
aspcrsory-bcarer stand behind them, ready to lead the procession. The
celebrant with the deacon on his right and preceded by the M.C.87 goes
to the foot of the altar. On a signal from the M.C., the celebrant bows
low, or genuflects in piano, if the Blessed Sacrament be present. The deacon,
the M.C., the thurifer, and the aspersory-bearer all genuflect, but the sub­
deacon and acolytes neither genuflect nor bow. All turn and the thurifer and
aspersory-bearer lead the procession down the church. The clergy’ — each
carrying a lighted candle in the outside hand — genuflect in pairs (or bow
low if they be prelates or canons, and the Blessed Sacrament be not present),
and follow the subdeacon, the juniors first.” The celebrant, with the deacon
now on his left,80 both wearing their birettas, walk last in the procession,
preceded by the M.C.
2. When the thurifer and aspersory-bearer come near the coffin,91’ they
go to the left (the Epistle side of the church) and wait at one side,
partly facing the coffin. The subdeacon and acolytes go to the far end of
w When the body is "morally present" the Absolution is given, in every detail, as if
the body were physically present (cf. SR.C. 3767:e).
This description of the ceremony deals with the two cases (the body present and
absent), noting the differences between them. These arc only two: (a) the omission
of .Von intres, when the body is absent; (h) the difference in the prayer at the con­
clusion of the /Absolution. All through the ceremony of the Absolution the usual ritual
kisses (in handing or taking the biretta, aspergil, or thurible) are omitted.
»» The rubrics do not mention a book-bearer, but there may be one who will walk
al the left of the thurifer (the aspersory-bearer being on his right). The M.C. may
carry the book (the Dead Mass book or a large ritual) or leave it beforehand near
the catafalque.
.
If the clergy are not in choir, the subdeacon and others may line up before the
altar, just behind the celebrant and deacon.
R R VU îîj 7.
90 Throughout, the word coffin is used for both cases (the body present or absent)
to avoid the unnecessary repetition of the words “or the catafalque.”

9

544

ABSOLUTION FOR THE DEAD

the coffin, so that they arc between it and the main entrance of the church,*'
where they stand some distance away from the coflin, so that the celebrant
and deacon may easily pass around it.
3. When, however, the Absolution is for a priest whose body is phys­
ically or morally present, the thurifer and aspersory-bearer go to the far
end of the coffin and stand aside there; while the subdeacon and acolytes
go at once to the head of the coffin and stand facing the entrance of the
church.
4. The clergy group themselves around the coffin so that the juniors are
nearer the subdeacon, the seniors nearer the celebrant. Each now holds
his candle in the right hand.
5. The celebrant on coming to the coffin (catafalque) stands at the
foot,92 facing it. If it should be high, he moves a little to the Epistle
side so that during the Absolution he may be able to see the cross.” The
deacon remains on his left.
6. If, however, the body of a priest be physically or morally present
the celebrant stands at the far end of the coffin, between it and the main
entrance of the church.°*
7. The thurifer and aspersory-bearer stand near the celebrant behind
him and to his left.95
8. The deacon gives his biretta to the M.C. and takes that of the
celebrant and hands it to the M.C. The M.C. puts the birettas aside,
and opens the book at the beginning of the Absolution (if the body is
present).
9. The deacon·’0 holds the book before the celebrant who, with hands
joined, chants in a monotone (or recites) the prayer Non intres. He begins
it without Oremus, and makes no change07 in the words cum servo tuo,
even though the Absolution be for a woman or for more than one person.
The prayer Non intres is not said unless the body is physically or morally
present.98 At the end of the prayer, all answer Amen.
"‘This is described in the rubrics as ad pedes tumuli seu lecticae mortuorum contra
Altare (R.R. Vil, v, 1) when the body is absent; ad caput defuncti, when the body
is present (C.E. II, xi, 15; R.R. VII, iii, 7).
"-’The rubrics describe this as in capite loci inter Altare et tumulum, aliquantulum
versus cornu Epistolae, ita ut Crucem Suhdiaconi rcspiciat (R.R. VII, v, 1 ) in the ab­
sence of the body; contra Crucem ad pedes defuncti (R.R. VII, iii, 7) when the body
is present.
«Cf. R.R. VII, v, 1.
94 In other words (a) the celebrant always stands al the foot of the body or at the
foot of the catafalque (i.e., that part of it that corresponds to the foot of the body);
(/>) that means that he is always between the coffin (catafalque) and the altar, except
in the one case when the body of a priest is present physically or morally.
"· R.R. VI. iii, 7.
9« R.R. VII, iii, 7.
τ»
97 R R. VII, iii, 7. No change is made, since the opening words arc a quotation from
Sacred Scripture (Psalm 142, verse 2).
»· It may, however, be said when the celebrant is a bishop, even though the body is
not present physically or morally (cf. Pontificale Romanum).

ABSOLUTION FOR THE DEAD

545

Libera me
10. Then the chanters (or one chanter) begin’9 the rcsponsory Libera
me which is sung by the clergy.’00 In this rcsponsory — alone of all the
prayers of the Absolution’01 — Requiem aeternam is in the plural. When
Non intres is not said the Libera must not be begun until the celebrant
is in his place at the catafalque.102 It may not be begun while the celebrant
vests for the Absolution nor while he is on his way to the catafalque.’03
It is becoming for the celebrant and the deacon to join in the singing
of the rcsponsory.
11. When the repetition of Libera me is begun,towards the end of
the Rcsponsory, the deacon goes to the celebrant’s right, passing be­
hind him. Should he be obliged to pass in front of the celebrant, he bows
to him. The thurifer presents the thurible; the deacon presents the boat
without kisses, and at once asks the blessing, saying Benedicite, Pater
reverende. The celebrant puts in incense, three times, blessing it with
the usual form (Ab illo benedicaris, etc.) and the sign of the cross. The
M.C. holds back the edge of the cope on the celebrant’s right. When
incense has been put in and blessed the thurifer docs not close the
thurible. He docs this later just before it is used. He receives back the boat
and returns to his place behind the celebrant.
12. At the end of the Libera, the chantcr(s) with one side of the
choir sing Kyrie, eleison; the other side sings Christe, eleison; all to­
gether repeat Kyrie, eleison. The celebrant intones Pater noster (dl)
and he recites the prayer silently while going around the coffin. He does
not, however, distribute the words according to his actions. All who arc
in choir also recite the prayer, silently, up to the words sicut et nos dimitti­
mus debitoribus nostris (inclusively).

The Sprinkling
13. The celebrant receives the aspcrgil from the deacon, who omits
the ritual kisses. With the latter on his right, holding back the cope, and
preceded by the M.C., he goes to the middle before the altar, and facing
it he bows low, or genuflects if the Blessed Sacrament be present.’05 The
deacon and M.C. genuflect. He turns towards his left and walks along*
101
••R.R. VII, iii. 8.
. ..................... .......
wo The Libera may be sung even after a low Mass (S.R.C. 4215). All join in after
the intonation (Libera me. Domine); the chanters sing the verses Tremens, Dies ilia,
and Requiem, while the clergy repeat Quando coeli, Dum veneris and then the entire
rcsponsory Libera me.
101 Unless, of course, the Absolution be for many.
S.R.C. 3108’, 3110’7.
io’S R C. 311017.
io« R.R. VII, iii, 9.
’os R.R. VII, iii, 10

546

ABSOLUTION FOR THE DEAD

the right side of the coffin, which he sprinkles101 three times without any
bows or without pausing {circumiens). He first sprinkles the end nearer
the altar, then the centre, and finally the end nearer the subdeacon. He
sprinkles with his right hand, the left laid under his breast. When passing
the cross held by the subdeacon he turns to it and bows low; the deacon
and the M.C., genuflect. Passing along the left-hand side of the coflin he
sprinkles it thrice in the same way, and then returns the aspcrgil to the
deacon.
14. When the Absolution is performed over the body of a priest the
celebrant begins the sprinkling and afterwards the incensation on the
right-hand side of the coffin as he faces it. The first sprinkling will, there­
fore, be on the Epistle side of the church at the end of the coflin nearer
the door of the church, the third at the end nearer the altar and the sub­
deacon. In this case one salutation, a low bow for the celebrant only, or a
genuflection if the Blessed Sacrament be present, suffices for the cross held
by the subdeacon and for the altar. The celebrant finishes the sprinkling
on the Gospel side of the church.
The Incensation

15. The deacon hands the thurible, without the ritual kisses, to the
celebrant. They first reverence to the altar,108 and then the celebrant
incenses100 the coffin on the Gospel side, three times in the same manner
in which he had sprinkled it. He bows low to the cross held by the sub­
deacon (the deacon and M.C. genuflect) and finishes the incensation on
the Epistle side of the church. The celebrant hands back the thurible
to the deacon, who passes it to the thurible and stands where he originally
stood.
16. The deacon receives the book from the M.C. and holds it for the
celebrant to sing the versiclcs (beginning Et ne nos inducas in tentationem)
and the prayer. The celebrant faces the cross held by the subdeacon.
He keeps his hands joined and sings the prayer to the second ferial
tone.110 If the body is present the prayer is Deus, cui proprium est, the
baptismal name111 is mentioned at N., with the word sacerdotis added for
a priest.112 When the body is not present the prayer is Absolve, quaesumus
107 It is called the right-hand side from the point of view of the celebrant, standing
facing it and looking towards the main entrance of the church. It is, of course, the left
side of the body (R.R. VII, iii, 10).
H
108 Some rubricians say that if the altar be a long distance away or if the people
crowding around cut the celebrant off from it, the reverences to it before the sprinkling
and incensing may be omitted.
108 The rubrics do not determine how it is to be incensed. Rubricists say that simple
swings (p. 416) are to be used — the celebrant is moving all the time and so, as in
incensing the altar, simple swings alone are feasible.
110 Cf. p. 443 supra.
111 Except for Religious of both sexes (professed or only novices; cf. p. 88).
112 R.R. VII, iii, 10. (Episcopi for a bishop.)

ABSOLUTION FOR THE DEAD

547

Domine, animam famuli tui, with mention of the baptismal name, and of
the dignity in the case of a priest or bishop. Or the celebrant may sing the
prayer which he sang in the Mass or any other suitable prayer chosen
from the Orationes Diversae pro Defunctis. Whatever prayer he chooses,
the conclusion is to be the short one, as the long conclusion is used only
in the Mass and Office.,u

IV.

After the Absolution When the Body Is Not Present

1. Following the prayer, the order of the rite varies according as the
body is present or absent. When the body is not present, the celebrant,
making the sign of the cross with his right hand over the catafalque,
chants Requiem aeternam dona ei, Domine; all answer El lux, etc.; the
chanters sings Requiescat in pace1" and all answer A men. The celebrant
adds without any reflection (recto tono), Anima eius (or Animae eorum)
et animae omnium fidelium, etc., and all reply Amen.
2. The subdeacon and acolytes move to the head of the catafalque,
the end nearer the altar, where they are joined by the thurifer and aspersorybcarer, who lead the procession back to the sacristy. The clergy extinguish
their candles and follow two by two, the juniors first. The celebrant and
deacon put on their birettas. The latter walks at the celebrant’s left, and
together they follow the M.C. to the sacristy. If it be necessary to pass
the high altar on the way to the sacristy, all make a low bow, or genuflect
when the Blessed Sacrament is present.
3. On arrival in the sacristy die thurifer and aspcrsory-bearer followed by the subdeacon and acolytes stand near the crucifix or principal
image. The clergy divide into two lines with the juniors nearer the
subdeacon. When the celebrant enters the sacristy, he stands near the
entrance facing the chief image, and he and the deacon uncover. They —
and all the clergy — bow to the image of the sacristy, and may then salute
the clergy, by a bow to the left and right. They then unvest.

V. .After the Absolution When the Body Is Present
1. After the Absolution, when the body is present, one of three things
may happen; («) The burial may be postponed so that the body remains
in the church; in this case all that would have been done and said*lli on
■i’ R R. VII, iii. 5.
.
.
111 Naturally these versides arc in the plural if the Absolution is for more than one
person. In the prayer the words famularum tuarum are used only when all the persons
for whom the Absolution is given arc women.
ns Including the singing of In paradisum if this be the custom (S.R.C. 26961; cf.
R R VII iii, 11 ) but excluding, obviously, the blessing of the grave.

548

THE RITE OF BURIAL

the way to the graveyard and at the grave is done and said at the coffin in
the church, (h) The body is taken for burial at another place, and is not
accompanied by the sacred ministers in vestments; in this case either all
the prayers of burial may be carried out at the coffin in the middle of the
church, as in case (a), or the body may be borne to the entrance to
the church, immediately after the Absolution — to the chant of In paradisum
— and all the prayers said there, before the body is taken away, (c) The
body is taken elsewhere for burial and is accompanied by the sacred
ministers and their attendants, in this case on the way to the cemetery
the antiphon Ego sum (in full), the canticle Benedictus, and — if the
length of the journey should so require — the psalm De profundis and other
psalms from the Office of the dead (each terminated by Requiem aeternam
dona ei, Domine) arc said. At the entrance to the cemetery the antiphon
Ego sum is repeated in full. Then follows the blessing of the grave, if neces­
sary, and the burial rite from Kyrie, eleison, Pater noster, the sprinkling of
the body, the versicles and prayer Fac, quaesumus. The rite terminates with
Requiem aeternam, etc. (with the sign of the cross over the coffin),
Requiescat and Anima eius, etc. The De profundis for all the faithful
departed is no longer added.117* (d) The body is taken out at once, accom­
panied by the sacred ministers and the clergy, to be buried in a cemetery
attached to the church or close by it; in that case the following rite"'
is observed.

VI. The Rite of Burial
1. If the grave is to be blessed — i.e., if the cemetery as a whole has
not been blessed, or, even if it has, if the grave “is made from new ma­
terial”11’— the thurible will be needed, and hence the thurifer with the
aspersory-bcarcr will lead the procession. If the grave is not to be blessed,
the thurifer will not be needed, and the aspersory-bearer (with the holy
water) will lead. The subdeacon and acolytes follow, then the clergy, two by
two, and last the celebrant, with the deacon on his left, preceded by the
M.C.
2. Accordingly, immediately after the prayer Deus cui proprium est
the thurifer and the aspersory-bcarcr move to a position behind the
subdeacon and acolytes. At a signal from the M.C. they genuflect, and
at once lead the procession. The subdeacon and acolytes do not genuflect.
117 Roman Missal 1962.
1,8 R.R. VII, Üi, 11 sqq.
"’S.R.C. 3524». This refers, not to a newly dug grave (that is blessed in virtue of
the blessing of the cemetery) but to a newly constructed one such as a new vault, or
a grave newly lined with brick or concrete.

THE RITE OF BURIAL

549

The celebrant and deacon, with their birettas on,110 walk last in the procession,
immediately in front of the body.
3. When the cortege has been formed, the chanters intone In para­
disum and all sing this antiphon. Then comes Ego sum (in full), Bene­
dictus, etc., as in (c) above.
4. On arrival at the grave all take up the same relative positions as
they had occupied at the /Xbsolution, i.e., the subdeacon with the acolytes
at the head of the grave, the clergy on both sides, the M.C., deacon, and
celebrant at the foot of the grave, and behind them near at hand (the
thurifer and) the aspersory-bearer.
5. The M.C. takes the birettas of the celebrant and deacon. The
coffin is laid beside the grave in the same position as it will occupy in it,111
or it may be at once lowered into the grave, if this can be done quickly.
6. If the grave is not blessed (see § 1), the celebrant at once recites
the prayer of blessing, preceded by Oremus. If the grave “serves for one
body only” (i.e., if no other body is already buried in it) the words et
quorum, etc., must be changed into et cujus, etc., as the rubric of the
Ritual directs. When he has finished the prayer the celebrant, assisted
by the deacon, puts in incense, three times, and blesses it with the usual
form, Ab illo benedicaris, etc., and the sign of the cross. The deacon asks
the blessing, saying Benedicite, Pater reverende. He then receives the
aspcrgil from the deacon and, without moving, sprinkles the body and the
grave122 in the form of a cross (i.e., straight in front, to his left, and to
his right). He then incenses the body and the grave in the same way with
three single swings. All that is described above (§6) is omitted if the
grave is not to be blessed.
7. The celebrant sings or says Kyrie, eleison, to which all answer
Christe, eleison and the celebrant then repeats Kyrie, eleison and adds Pater
nosier. All recite the prayer in silence up to sicut et nos dimittimus debitori­
bus nostris. Meanwhile the deacon hands the aspcrgil to the celebrant, and,
saying nothing, he sprinkles the body in the form of a cross without moving
from his place.
8. At the end of the prayer the celebrant sings or recites et ne nos
inducas, the verses which follow, and the prayer,113 and all make the
responses.
770 The clergy may cover as soon as they arc outside the church. They uncover
again when the celebrant begins the service at the grave.
"> Cf. RR. VII, i, 18.
177 The rubric does not say explicitly whether they are to be sprinkled (and after­
wards incensed) one after the other or together. The opinion of rubricists is divided.
To sprinkle (and afterwards incense) both together seems to be sufficient and the
more convenient.
777 Certain words arc changed if the body be that of a woman. It should be noted
that while the prayer at the end of the Absolution mentions the name, sex, and dig­
nity (in the case of a bishop or priest) of the deceased, the prayer at the grave men­
tions onlv the sex of the deceased.

550

ABSOLUTION OVER A CLOTH

ABSOLUTION OVER A CLOTH

9. After the prayer the celebrant makes the sign of the cross with his
right hand over the coffin,124 as he says Requiem aeternam dona ei. Then
the chanters or the celebrant, if there arc no chanters, sing125* Requiescat
in pace. The celebrant adds Anima eius, etc.120
10. The rubrics do not suppose the sacred ministers and clergy to wait
for the coffin to be lowered127128
*130
(if, as usually happens, this has not yet
taken place), nor for the filling of the grave. Accordingly the celebrant
and deacon receive their birettas and put them on and the aspersorybearer (and thurifer), followed by the subdeacon and acolytes, lead the
procession back to the sacristy.

VII. The Absolution Given Over a Cloth128
1. The Absolution for the dead is not permitted except where there is
something to represent the body or the tomb.120 On less solemn occasions,
or when it would be difficult to have a catafalque, candles, etc., a simple
form of it may be given over a black cloth spread before the altar, to repre­
sent the tomb.
2. The Absolution is given as at a catafalque (when the body is absent)
except that: (a) the cross and acolytes’ candles are not used, (b) the cele­
brant stands all the time on the footpace.
3. While the celebrant puts on the cope at the sedile, a cloth (the funeral
pall folded may be used) is spread in front of the altar steps.”0 Candles
are not lighted around it. The Missal is placed open at the Absolutio supra
Tumulum at the Epistle corner of the altar. The thurifer with the thurible
and boat stands at the credence.
4. The clergy, if present, remain in their places in choir and may have
lighted candles.

The Ceremony
5. The celebrant, accompanied by the deacon and subdeacon or by two
124 This is called the ultimum vale.
125 Either to the music given in the Missal (Ahsolutio super feretrum) or in the
Ritual at the end of Vespers for the Dead (VII, iv); or in the usual music of a
verse (d’l).
12e Local rituals make provision for prayers in the vernacular — approved by the
Ordinary — to be added when the liturgical rile is ended.
127 In the United States, however, in some places the officiating priest and others wait
at the grave until the coflin is lowered. Λ prayer is then said for the deceased and
all depart.
128 This function is described in C.E, II, xi, 10-12; xxxvii, 2-5.
i2® Cf. S.R.C. 3535».
. .-J·
130 If the deceased person for whom the Absolution is given is buried in the church
and there is a slab over his grave, the cloth may be spread on this and the Absolution
given there.

551

other assistants goes per breviorem to the Missal at the Epistle comer. He
stands there, facing the altar, with the deacon on his right and the subdeacon
on his left, while the Libera me is sung.121
6. When the repetition of the Libera is begun, the celebrant, standing at
the Epistle corner, puts in and blesses incense in the usual manner. He is
assisted by the deacon who omits the ritual kisses. The thurifer descends on
the Epistle side and puts away the boat. The aspersory-bearer, with the
holy water, takes a position at his right. They go to the foot of the steps at
the Gospel corner; they genuflect as they pass the middle, and go around
the cloth without walking on it.
7. After Kyrie, eleison the celebrant intones Pater noster and recites the
prayer silently. While doing so, he goes to the middle of the altar and turns
by his left towards the cloth. The deacon and subdeacon change places,
passing behind the celebrant, if possible. To avoid turning his back directly
on the Blessed Sacrament or on the cross, the celebrant does not stand
directly in the middle, but a little to the Epistle side.
8. The deacon hands the aspcrgil to the celebrant and the latter sprinkles
towards the cloth — three times, i.e., in the centre, to his left, and to his
right — and then hands the aspcrgil to the deacon. The latter presents the
thurible to the celebrant, who incenses the cloth with three single swings,
following the order used in the sprinkling. In both instances the deacon and
subdeacon hold back the edges of the cope. The celebrant returns the thurible
to the deacon, who passes it to the thurifer. The latter and the aspersorybearer retire to the credence.
9. The celebrant turns by his right towards the altar and goes to the
Missal at the Epistle comer, where the deacon stands at his right and the
subdeacon at his left.
10. With joined hands the celebrant sings in the second ferial tone”2
or recites the prayer Absolve or another suitable prayer.”1
11. Turning by his left towards the cloth, the celebrant makes the sign
of the cross with his right hand over it, as he says Requiem aeternam dona ei.
Domine.He then turns back to the altar, and when the chanters have
sung Requiescat, he adds (recto tono), Anima eius, etc.
12. The celebrant, deacon, and subdeacon go to the foot of the steps,
at the front of the altar. They receive their birettas and make the proper
reverence to the altar. Led by the thurifer and aspersory-bearer they return
in procession to the sacristy.
(There arc no singers, the celebrant recites this responsory.
See p. 443.
Naturtdly6 this verse and all the others will be in the plural if the Absolution is
for more than one.

f

Chapter XVIII

SOLEMN MASS CELEBRATED IN PRESENCE
OF THE BLESSED SACRAMENT EXPOSED

I. General Rules
1. Ordinarily, the celebration of Mass in the presence of the Blessed
Sacrament exposed is allowed only at the Mass of Deposition on the third
day of the Forty Hours’ Prayer, and at Corpus Christi.1
2. The rubrics of the liturgical books do not deal with the rite pro­
fessedly. It has to be determined by an examination of («) the rubrics for
solemn Mass from the Consecration to the consumption of the Precious
Blood (i.e., Ritus, IX, 4; X, 8); (6) the rubrics of the rite of Maundy
Thursday (the end of the Mass) and of the former Good Friday rite in
the Missal, the Ceremonial of Bishops, and Memoriale Rituum; (c) the
Clementine Instruction (for the Forty Hours’ Prayer). The S.R.C. has
decided certain points authoritatively; while Gardellini in his Commentary
on the Clementine Instruction (which forms part of Vol. IV of the decrees
of S.R.C.) has written a short description (§ xxx) of the rite of a solemn
Mass before the Blessed Sacrament exposed·2
3. Throughout the ceremony all who take part in it must, as far as pos­
sible, avoid turning their backs directly on the Blessed Sacrament. Accord­
ingly the celebrant never turns fully to address the congregation, as at
Dominus vobiscum or Orate, fratres or when he blesses them. He with­
draws a little to the Gospel side’ and turns only partly, facing somewhat
1 See p. 336.
2 He wrote in the early part of the nineteenth century. Some of the points which he
discusses have subsequently been settled by S.R.C.
3 Rubric of Maundy Thursday and Good Friday (a latere Evangelii; ad latus
Evangelii).

552

SOLEMN MASS BEFORE BL. SAC. EXPOSED

553

towards the Epistle comer. Neither does the deacon turn fully, if he sings
Ite, missa est. For the same reason the celebrant, when being incensed or
when washing his hands, leaves the footpace45* and descends to the highest
step or in piano, and there faces the people during the action.’
4. On first arriving at the altar and before departing from it at the end
of Mass all make a double genuflection in piano. During Mass only a
single genuflection is made.® If the sacred ministers make a genuflection at
the foot of the altar it is made on the lowest step? However, those who
arrive in the sanctuary, or depart from it, make a double genuflection.

II. General Rules for the Celebrant
1. With his hands placed on the table of the altar the celebrant genu­
flects “whenever he arrives at (= accessus) or departs from (= recessus)
the middle of the altar, or passes before the Sacrament.”’ This genuflection
is made immediately after his arrival at the middle, or immediately before
his departure from it.
2. Each time that the celebrant turns to address himself to the congre­
gation he genuflects before turning around, and again on turning back to
the altar.9 The same holds true for the deacon at Ite, missa est, or Humiliate
capita vestra in the ferial Masses of Lent. If, however, the celebrant turns
from the altar, not to say or do anything which directly concerns the con­
gregation, but to perform an act immediately connected with what is going
on at the altar, he docs not genuflect before or after.10 Hence the celebrant
genuflects before and after each Dominus vobiscum, the Orate, fratres, and
the Blessing. But he does not genuflect before turning to put in incense,” nor
even before descending to incense the Blessed Sacrament, nor before turning
4 M R. V, ii, § iv, 10.
5 S R C. 2682"·.
0 S.R.C. 26824'1; cf. 3426«.
’S.R.C. 26824T.
’ Rubric of Maundy Thursday (O.H.S. 1, n. 33); R.M., n. 517 b.
9 Because this is regarded as a recessus; the celebrant withdraws somewhat to the
Gospel side, as the rubrics prescribe for Dominus vobiscum on Maundj Thursday,
and for Orate, fratres (formerly) on Good Friday. The rubric of M.R. (IV, ii, 5 I. 21)
says that after Dominus vobiscum the celebrant redit in medium, and after the Blessing
directs him, when he has turned back by his left, to go directly to the Gospel corner
non rediens in medium (ibid.). Ct· R. X. 6 and R.R. V, ii, 2, 3. which direct the
celebrant to genuflect before and after saying (formerly) the Misereatur and Indulgen­
tiam before the Communion of the people, and to say these prayers ad latus Evangelii.
10 For this lesser turning away is not regarded as recessus (the celebrant is not
ordered to withdraw towards the Gospel corner) and hence the turning back from it
is not regarded as accessus to the middle. The turning away from the altar which is
regarded as recessus (as at Dominus vobiscum) is a partial turning only because the
Blessed Sacrament is exposed. In an ordinary Mass it would be a full turning to the
people. While the slight turning away which is not considered recessus is never more
than a partial turning away from the altar.
"S.R.C. 4194s.

i

554

SOME SPECIAL FORMS OF SOLEMN MASS

to bless the deacon before the Gospel, just as the rubric of the Missal (R
X, 8) docs not direct him to genuflect before and after giving the Pax to
the deacon. On the same principle the subdeacon genuflects neither before
nor after being incensed, nor the deacon after his incensation.’2
3. If the celebrant be already at the middle before turning to address the
people (e.g., Dominus vobiscum after the Gloria in excelsis, if he did not
go to sit) he first kisses the altar and then genuflects; but if he arrives at
the middle just before turning (e.g., after the Communio) he genuflects”
first and then kisses the altar.14
4. All bows of the head at the Holy Name, or any genuflection that
is to be made, at cither corner of the altar, in the course of the recitation
or chanting of any part of the Mass, are to be made towards the Blessed
Sacrament.14
5. If the rite of the Mass so requires1'1 (e.g., on Ash Wednesday) the
celebrant sings the prayers, etc., in the ferial tone17 even though the Blessed
Sacrament is exposed.

III. General Rules for the Deacon and Subdeacon
Genuflections
1. The deacon and subdeacon genuflect:
a) At the middle: (i) whenever they pass it, (ii) whenever they arrive
there, coming from anywhere except from the sides of the celebrant” (sec
rule b), (iii) whenever they leave there to go anywhere;10
b) Before leaving the side of the celebrant to go to the middle of the
altar cither at the foot or on the steps, but not on arrival there;20
c) Before leaving and on arrival, but not in the middle, when they pass
from one side of the altar to the other (e.g., on passing from one side of
the celebrant to the other; on moving the Missal from one comer of the altar
to the other).21
. ?
2. The deacon and subdeacon do not genuflect when the celebrant genu13 He genuflects before being incensed because of his arrival on the top step; but
not after, because his turning to be incensed is not regarded as a recessus.
13 Because of his accessus.
“Cf. Gardcllini (§xxx. 13).
’» Cf. M R.. IV. ii, § I. 21 ; S.R.C. 3875’.
,e Sec p. 443.
“S.R.C. 3574».
>’ Rules (ii) and (iii) apply whether the deacon and subdeacon arrive or leave with
the celebrant or are alone. (Cf. S R C. 4027, 4172«.)
»· And they do not repeat the genuflection on arrival. Hence the deacon when he
carries the Evangeliariuni or the burse to the altar, genuflects at the foot, but not on
the footpace on arriving (S.R.C. 40273).
30 S.R.C. 4027.
31 Ibid.

SOLEMN MASS BEFORE BL. SAC. EXPOSED

555

fleets before turning to address the congregation (as at Dominus vobiscum);
nor when he genuflects after he has addressed it, except when they are to
leave the middle with the celebrant as they do after the Dominus vobiscum
that precedes the Collects.

Salutations
3. All salutations to the choir which arc merely acts of liturgical polite­
ness, such as those usually made on arrival in the sanctuary', or when going
to and returning from the sedile, are omitted.” But those that form an
intrinsic part of the solemnity of the rite of solemn Mass, as the bows that
precede and follow the incensation of the clergy, or those that follow the
giving of the Pax24 are not omitted.
4. The ritual kisses of objects and of the celebrant’s hand which are
merely acts of liturgical politeness that accompany handling or receiving
of the biretta, the aspergil, or the incense boat are omitted; but those that
form an intrinsic part of the solemnity of the rite of solemn Mass are not
omitted.35 Hence, the subdeacon after chanting the Epistle, and the deacon
after receiving the blessing before the Gospel, do not omit the kissing of
the celebrant’s hand; nor does the deacon omit the kissing of the chalice,
the paten, and the celebrant’s hand, at the Offertory and at Libera.36 The
celebrant, too, kisses the text of the Gospel, as usual, after the chanting of
the first Gospel.
Sitting During Mass
5. While the Ceremonial (II, xxxiii, 33) says that it is becoming not
to sit when the Blessed Sacrament is exposed, it adds that if the length of
the ceremony should demand it, it is permissible to sit,iT but uncovered, even
if the Blessed Sacrament is veiled,38 as during a sermon.

IV. The Acolytes
1. The inferior ministers, during the Mass in presence of the Blessed
Sacrament exposed, genuflect at the foot of the altar before going up to it
«S.R.C. 2544; cf. 2928«.
21 These bows arc regarded as part of the act of inccnsation, or of the giving of the
kiss of peace.
25 This rule has been formulated by rubricists (e g.. Gardellini. xxx, 14), because of
the nibric of C.E. 1. xxiii, 18 and II, xxxiii, 19. This rubric directs the omission of
the kissing of the bishop's hand and of the incense spoon, when the bishop puts in
incense to incense the Blessed Sacrament exposed. (Cf. Decretum in Lncionen 1854.
§45 — published in Ephemerides Liturgicae of 1915, p. 579 which confirms the rule
of Gardellini.)
2« Cf R. X, 8; C.E. II, viii, 73.
27 This is confirmed by S.R.C. 3408’, which refers to the sitting of the clergy and
people while the Blessed Sacrament is exposed. The custom may be tolerated pro­
vided there is no scandal or irreverence (cf. 3442’).
2S S.R.C. 2552’.

9

556

SOME SPECIAL FORMS OF SOLEMN MASS

and again at the foot on coming down.20 They do not genuflect on the foot­
pace. Hence, when incense has been put in, the thurifer does not genuflect
before leaving the footpace, but he docs genuflect after he has reached the
foot of the steps at the Epistle side. The same rule applies to the M.C.
when he moves the Missal during the incensation of the altar.
2. If the acolytes sit on the altar steps (e.g., during a sermon) they
must take care not to turn their backs on the Blessed Sacrament.’0

V. Choir Ceremonies
1. All make a double genuflection in piano31 on arrival at the altar at
the beginning of the Mass and before departure after it. The same rule
applies to those who come late.
2. All salutations to the choir are omitted;32 and the mutual bows, after
the reverence to the altar on arrival in choir and before being incensed, are
also omitted.
3. The biretta is not worn, nor is the skull cap. Even when the Blessed
Sacrament is veiled during the sermon, it is more becoming to remain un­
covered.33
4. It is laudable not to sit, but sitting uncovered3’ is allowed.
5. The clergy in choir are not obliged to kneel while the Blessed Sacra­
ment is being incensed.33
6. The incensation of the choir (except for the omission of the bow
to the next person to be incensed — § 2 above), and the Pax are as usual.

VI. Preparations for the Mass
1. Any large image that may be over the altar should be veiled; and
images of the saints or relics must not be placed on the altar.3”
2. The conopaeum of the tabernacle and the altar frontal are white,”
no matter what the colour of the vestments.
3. During Mass only, the altar cross may be retained provided it does
not stand before the Blessed Sacrament, or on the throne of Exposition.”33
*382
34
” S.R.C. 3975«.
“Cf. S.R.C. 2564’.
’«S.R.C. 937«, 26 8240, 34 34°, 4048««.
32 S.R.C. 2544.
33 C.E. II, xxxiii, 33; 2552«.
34 Ibid., and S.R.C. 3408=, 3442’ (sec p. 555, n. 27).
33 S.R.C. 4243*.
30 These rules arc of strict obligation for the Forty Hours’ Prayer (I.C. §3) and
their observance is the correct thing for less solemn forms of Exposition (e.g., Exposi­
tion for some hours), S.R.C. 2365«, 3320, 3349, 3599s.
I.C. 5 18; S.R.C. 1615«, 2673.
38 S.R.C. 3576s, 4136’; cf. I.C. §5.

SOLEMN MASS BEFORE BL. SAC. EXPOSED

557

It may. however, be removed even for Mass, according to local custom.”
4. There must be nothing whatever on the table of the altar during
Mass, except what is necessary for the Mass.40
5. When the Blessed Sacrament is exposed, a certain number of wax
candles must burn continually on or around the altar. The minimum num­
ber for the Forty Hours’ Prayer is twenty;41 for other Expositions twelve
or a number fixed by synodal or other local law.42

VII. The Asperges
If the Asperges takes place, the only differences are: (a) the ritual kisses
arc omitted; (b) the altar is not sprinkled;” (c) if the Celebrant sprinkles
the people from the entrance of the choir, he stands to one side in order
not to turn his back directly on the Blessed Sacrament; (d) at the end of
the Asperges the sacred ministers make a simple genuflection on the lowest
step before going to the sedile, and also on their return from the sedile to
begin the Mass.”

VIII. The Beginning of the Mass’5
1. When the sacred ministers come within sight of the Blessed Sacra­
ment they uncover.40 They dispose of their birettas either at once or before
genuflecting at the foot of the altar.
2. On arriving at the foot of the altar they make a double genuflection42
in piano and begin Mass. Whenever the acolytes make a double genuflec­
tion they may rest their candlesticks on the floor.
3. On arriving at the table of the altar, after the preparatory prayers,
the sacred ministers genuflect.4*1 The celebrant when doing so places his hands
on the altar; the deacon and subdeacon genuflect with hands joined.
“S.R.C. 2365*.
40 Cf. R.M., n. 529. The altaris ornatam referred to here means the ornamentation
which the rubrics suppose, i.e.. the frontal, and vases of flowers which may be placed
between the candlesticks on the greater feasts (C.E. I, xii, 12), and images of the
saints and relics (which, however, arc not permitted when the Blessed Sacrament is
exposed). It is scarcely necessary' to add that vases of flowers, plants, etc., or extra
candlesticks should not be put in places where they interfere with the performance of
the ceremonies as on the steps at the corners of the altar.
" I.C. § 6; S.R.C. 3173.
<2 I.C. §36; S.R.C. 3173, 3480 (cf. 4257«),
43 S.R.C. 3639'-.
44 In accordance with S.R.C. 26824Τ·4Ρ the decision of 40483, which requires a double
genuflection, applies only when the Mass is finished.
45 Only the differences from an ordinary solemn Mass arc dealt with.
4«Cf. I.C. δ xxiv.
i* Sec π 197.
«Confirmed by S.R.C., June 13, 1950 (ad 2).

558

SOME SPECIAL FORMS OF SOLEMN MASS

Incensation
4. Withdrawing a little towards the Gospel side of the altar, the cele­
brant turns partly away from the table and puts in and blesses” incense in
the usual way. He is assisted by the deacon who omits the ritual kisses when
presenting the spoon, but says Benedicite, etc., as usual.
5. When the thurible has been closed by the thurifer and presented to
the deacon, the sacred ministers go down without genuflecting to the top
step, taking care not to turn their backs directly on the Blessed Sacrament.
In this action the subdeacon and celebrant withdraw a little to the Gospel
side and turn by their right; the deacon withdraws a little to the Epistle
side and turns by his left. Then all kneel on the edge of the footpace. The
deacon hands the thurible to the celebrant without the ritual kisses, and the
latter incenses the Blessed Sacrament with three double swings,40 he, the
deacon and subdeacon bowing moderately before and after.4' If the cross
be on the altar it is not incensed.” The sacred ministers then return to the
altar and genuflect'' (the celebrant laying his left hand on the altar) and
the incensation of the altar is carried out in the usual way, the celebrant,
as well as the deacon and subdeacon, genuflecting whenever he passes
the middle.
6. At the conclusion of the incensation of the altar, the celebrant goes
cither to the top step at the Epistle corner or in piano.6* He turns by his
left, and faces the people while being incensed. He then returns, without
any genuflection, to the Missal at the Epistle comer of the altar.

The Introit, Kyrie, Eleison, and Gloria
7. The Introit and the Kyrie, eleison are said as usual at the Epistle cor­
ner. On arriving at the middle for the intonation of the Gloria the sacred
ministers genuflect. Without bowing their heads at the word Deo at the end
of the intonation the deacon and subdeacon genuflect54 and go to the sides
of the celebrant to recite the prayer with him.
8. If the sacred ministers sit, they genuflect, and go per breviorem6'' to
the sedile and sit but do not put on their birettas. At the end of the Gloria
they go to the altar per longiorem, and genuflect on the lowest step.
9. On arriving at the table of the altar, the celebrant genuflects,5’ but
the deacon and subdeacon do not again genuflect. He kisses the altar, turns*
52
·· Because not the Blessed Sacrament alone, but also the altar is to be incensed
(C.E. 1, xxiii. 18).
80 S.R.C. 4048«.
·« S.R.C. 30863, 4179«.
52 S.R.C. 2340·. Should there be (contrary to the rubrics in this case) relics between
the candlesticks they arc not incensed.
«R. IV, 4.
35 S R.C. 4027’.
»· S.R.C. 2682··.
8«S R.C. 4077".
»’ If the sacred ministers do not sit for the singing of the Gloria, so that the cele­
brant is already at the middle and docs not just arrive there, nt the Dominus vobiscum
he first kisses the altar and then genuflects before turning to sing it.

SOLEMN MASS BEFORE BL. SAC. EXPOSED

only partly to the congregation,
turns back to the altar he again
genuflect with him. All three go

and sings Dominus vobiscum. When he
genuflects and the deacon and subdeacon
to the Epistle comer of the altar.

The Prayers and Epistle
10. The prayers are sung as usual.5’· The subdeacon does not salute the
choir in going to, and returning from, the singing of the Epistle. He receives
the celebrant’s blessing and kisses his hand as usual, when he goes to take
the Missal stand, he first genuflects, and then removes the book to near the
centre of the altar. He does not genuflect when passing the centre, but docs
when he has placed the Missal on the altar.4·
11. When the celebrant goes to the middle to put incense in, he first
genuflects, and he does so again after he has blessed the deacon and before
returning to the Epistle comer of the altar.
The Gospel
12. The deacon takes the Evangeliarium, genuflects on the lowest step
at the foot of the altar, places the book on the altar, and does not again
genuflect.411 Having assisted at putting in incense, he kneels on the edge of
the footpace, recites Munda cor meum, bowed, takes the book from the
altar, and, kneeling again on the edge of the footpace, asks the celebrant’s
blessing. He kisses the celebrant’s hand as usual. Then, rising, he genuflects
with the celebrant and goes to the foot of the altar. Meanwhile the sub­
deacon, having assisted at the putting in of incense, genuflects and goes to
the foot of the altar. He docs not again genuflect' until he and the deacon
genuflect together on the lowest step, before going to form the Gospel group.
13. After the Gospel the usual ceremonies are observed, even though
the Blessed Sacrament is exposed. The subdeacon does not genuflect on
his way when he carries the book to the celebrant to be kissed.
14. When the celebrant has been incensed he returns to the middle, the
subdeacon goes to his place at the foot of the altar, and the deacon to his
place on the top step, and all three genuflect. If, however, there is a ser­
mon, the deacon and subdeacon join the celebrant at the middle of the altar,
and there genuflect with him before going to the sedile.
The Sermon
15. A sermon is allowed·1 during Exposition, on condition that the
Blessed Sacrament be veiled.” The preacher may not wear his biretta, even
though the Blessed Sacrament is veiled.”*354
st· Regarding the prayer of the Blessed Sacrament, see p. 338 (R.M , nn. 343 c,
354, 355).
Not during the Forty Hours' Prayer in Rome (I.C. 5 32).
»· S R C., 4027, 4172·.
•’SRC. 3728’.
»» S.R.C. 4027.
•’S.R.C. 2769*.
«0 Ibid.

·**

560

SOME SPECIAL FORMS OF SOLEMN MASS

The Creed
16. When the celebrant intones the Creed (if it occurs), the deacon and
subdeacon genuflect and go to his sides. If they go to sit after its recitation
they observe what is said in § 8.
17. When the deacon carries the burse to the altar, he omits the bow to
the celebrant on his way and genuflects, as usual, at the foot of the altar.
He spreads the corporal, genuflects again on the footpace, and returns per
breviorum to the sedile.

IX.

The Offertory

1. When the celebrant has sung Oremus, the deacon and subdeacon
genuflect, the former goes to the right of the celebrant and the latter to
the *credence, 14 as usual.
2. The deacon in presenting the paten and the chalice to the celebrant,
kisses them and the celebrant’s hand, as usual (cf. p. 184).
3. The subdeacon, after receiving the paten genuflects on the footpace,
and does not genuflect again on arriving at the foot of the altar.65 While
standing at the foot of the altar he does not genuflect when the celebrant
genuflects at the incensation of the altar, nor does he kneel when the cele­
brant and deacon kneel for the incensation of the Blessed Sacrament.66
4. After Veni, sanctificator, the celebrant without any preliminary genu­
flection67 puts in and blesses incense as before the Introit (VIII, § 4).
Without genuflecting,68 he incenses the oblata saying Incensum istud, etc.,
as usual. After this incensation the deacon does not move the chalice to
one side, as there will be no incensation of the cross. When he has incensed
the oblata the celebrant, retaining the thurible, and without genuflecting,
turns by his right, and with the deacon who turns by his left, he descends
to the top step, kneels, and incenses the Blessed Sacrament. While doing
this he continues the prayer Dirigatur, Domine, oratio mea.69 When he
returns to the table of the altar the celebrant (with the deacon) genuflects70
and incenses the altar. He is afterwards incensed facing the people71 on the
“Some authors by analogy with the rule for the acolytes (S.R.C. 39751), direct
the subdeacon to genuflect on the lowest step at the Epistle side before going up with
the chalice.
•’S.R.C. 4027, 4194e; cf. R. X, 8.
«•S.R.C. 2474.
•T S.R.C. 41945.
«· He does not genuflect, because he has not left the middle of the altar and returned
to it, he has merely withdrawn a little and turned partly from it.
«° Some of the older rubricists, such as Gavantus-Mcrati, Gardellini, say that this
prayer is not said until the celebrant has incensed the Blessed Sacrament and begins
the incensation of the altar. This seems to be the more correct, since in all other cases
the Blessed Sacrament is incensed in silence. The more modern writers, however, nearly
all direct that the prayer be said while the celebrant is incensing the Blessed Sacrament
'°Cf R. IV, 4 and VII, 10.
” M R. V, ii, 5 iv, 10.

SOLEMN MASS BEFORE BL. SAC. EXPOSED

561

top step or in piano,12 as after the first incensation of the altar (VIII, § 6).
In the same place” he washes his hands. On returning to the middle of the
altar, he looks up at the Blessed Sacrament/4 genuflects, and then, bowed,
he recites Suscipe, sancta Trinitas.
5. The deacon incenses the choir as usual. On his return he incenses the
subdeacon, who withdraws slightly towards the Gospel side and turns some­
what to be incensed. He does not genuflect before and after as he does not
leave the middle. The deacon returns to the top step, genuflects, withdraws
slightly to the Gospel side, and partly turns to be incensed. He then turns
back without again genuflecting. When incensing the people the thurifer
stands somewhat towards the Gospel side” of the sanctuary, in order not
to turn his back directly on the Blessed Sacrament.
6. At Orate, fratres, the celebrant genuflects and turns only part way
towards the congregation. He does not complete the circle,7*1 but turns back
by his left, and again genuflects.
7. Towards the end of the Preface, the deacon and subdeacon genuflect.
They go to the sides of the celebrant to recite the Sanctus, and again genu­
flect. The subdeacon goes to the foot of the steps but does not genuflect on
arrival; the deacon goes to the right of the celebrant. He does not genuflect
as he passes the middle, but genuflects on arrival77 at the celebrant’s side.
8. The torchbearers, on their arrival in the sanctuary, do not salute the
choir, or one another. They make a double genuflection. They follow the
same rule before they depart after the Elevation.
The Canon
9. The entire Canon (up to the consumption of the Precious Blood) is
as at an ordinary solemn Mass. The bell is rung as usual at the Sanctus,
Elevation, or the Communion of the people. The Pax is given, as usual.7’

X. The Postconimimion
1. The ablutions arc taken at the middle of the altar, as usual. When
the deacon with the Missal and subdeacon change places, they genuflect
before leaving and after arrival.7’ The deacon genuflects before taking the
Missal stand. The deacon places the Missal on the altar, and the subdeacon
waits to genuflect with him.
2. The subdeacon wipes and veils the chalice, as usual,80 genuflects,
takes the chalice, descends, genuflects on the lowest step, and goes to the
"SRC 2682*’.
i^bid. ‘
r* Cf. R. VII. 7.
rs Gardellini and others.
»o He leaves the corporal spread if, e.g.,

78 Rubric of the former Good Friday rite.
77 S.R.C. 4027.
78 S.R.C. 3792*.
79 S.R.C. 4027’.
a procession is to follow Mass.

562

SOME SPECIAL FORMS OF SOLEMN MASS

credence. On returning to the foot of the altar behind the deacon, he docs
not again genuflect*1 unless the deacon be at the middle.
3. The celebrant, after the ablutions, genuflects and goes to the Missal
to read the Communion antiphon. Then with the deacon and subdeacon
he returns to the middle, genuflects, turns somewhat, sings Dominus vobis­
cum, genuflects again, and returns to the Missal for the Postcommunion
prayers.
4. If the Mass be of the day in Lent, the Oratio super populum is sung
as usual.*82 The deacon, before turning, genuflects, partly turns towards his
left, sings Humiliate capita, etc., turns back, and again genuflects.
The Blessing and Last Gospel
5. After the Postcommunion prayers the sacred ministers return to the
middle and genuflect. The celebrant, partly turned, sings Dominus vobiscum.
The deacon again genuflects and, partly turned, sings Ite, missa est. The
celebrant and deacon turn back together to the altar and genuflect. The
subdeacon genuflects with them and goes up to kneel for the Blessing on
the edge of the footpace, at the left of the deacon.
6. If, however, Benedicamus is to be sung, because a liturgical proces­
sion is to follow Mass,83 the deacon does not genuflect, since he sings it facing
the altar. Accordingly, after Dominus vobiscum, the celebrant at once turns
back to the altar.84
7. After the prayer Placeat, the celebrant kisses the altar, says Benedicat
vos omnipotens Deus with the usual gesture, but instead of bowing his head
at Deus he genuflects, turns partly, withdraws a little towards the Gospel
side, and gives the Blessing. He docs not complete the circle,8586but turns
back by his left and, without genuflecting, goes to the Gospel corner to
say the last Gospel.85
8. The genuflection which occurs in the last Gospel as at Et Verbum
caro factum est is made towards the Blessed Sacrament.87
9. When the last Gospel is finished, the sacred ministers meet in the
middle of the altar on the footpace, genuflect, and descend. In doing so
’‘S.R.C. 4172«.
82 S.R.C. 3574s.
« R.M., nn. 508, 510.
B« R.M., n. 507 a. In this case there will be no blessing or last Gospel (R M., nn.
508, 510 a).
86 Rubric of the former rite of Maundy Thursday.
80 Some rubricists, because of the rubric of the former rite of Maundy Thursday,
say that the celebrant should not sign the table of the altar before beginning the
Gospel It is probable, however, that this rubric is concerned only with the case of
Maundy Thursday and of the Mass of Exposition of the Forty Hours' Prayer when
the Blessed Sacrament is on the table of the altar. When It is in a throne over the
altar, the celebrant signs the table as usual (so, e.g., Martinucci, Schobcr, De Amicis;
many authors are silent on the point and so intimate that there is no change from
the rubrics of an ordinary solemn Mass).
” M.R. IV, ii, 5 1. 21; S.R.C. 3875«.

SOLEMN MASS BEFORE BL. SAC. EXPOSED

563

they should not turn their back directly on the Blessed Sacrament. L·
they
wish they may descend per breviorem to the foot of the altar.”IfAfter
receiving their birettas without the usual ceremonial kis^s" thev’makTa
double genuflection in piano and depart. When out of sight of the Blessed
Sacrament they put on their birettas.”
“Cf. p. 515.
*· 1-C. § xxiv.

1

PART

V.

SUNG

MASS

Chapter XIX

SUNG MASS, GENERAL RULES

I. Missa Cantata
1. While a low Mass with the assistance of a deacon and subdeacon,
or a “solemn” Mass with a deacon or a subdeacon only, is forbidden,1 a
sung Mass (Missa cantata) is recognized’ by the sacred liturgy and per­
mitted. It differs from a solemn Mass in that there are no deacon and sub­
deacon and incense was not used? It differs from low Mass because it is sung,
and because more than one server· may take part in it in the sanctuary.
2. The rubrics of the Missal before 1962, made only one reference to
a Mass without deacon and subdeacon, in Ritus, VI, 8, regarding the sing­
ing of the Epistle by a lector. But the Instruction of 1958 (§26) defines a
Missa cantata (§2) and says: “Sung Mass should be greatly esteemed . . .
it is desirable that the parochial or principal Mass on Sundays and festi­
vals be sung.” The new codex of rubrics of the Missal speaks of this kind
of Mass in several places (nn. 271, 426, 434 a, 457 d, 514, 518, 523)
and the new Missal of 1962 legislates for it (e.g., Ritus IV, 8; VI, 8; VII,
10; VIII, 8; XI, 3).
1 S, R£J031’· 3697,°; except in the scmisolcmn rite of Holy Week, S.R.C. February 1, 1957.
2 “Sung Mass should be greatly esteemed also. Although it is without sacred ministers
and lacks magnificence of ceremonial, yet it is enriched by the beauty of singing and
sacred music. It is desirable that the principal Mass on Sundays and festivals be a
sung one when solemn Mass is not possible” (Instr., n. 26).
1 R.M., n. 426.
« Cf. S.R.C. 3059·. ·; cf. Instr., n. 26.

564

SUNG MASS GENERAL RULES

565

3. A sung Mass enjoys some of the privileges of a solemn Mass, so
(a) in a nonconvcntual sung Mass there is no commemoration, except a
prayer that must be said under one conclusion with the prayer of the
Mass5*or a privileged commemoration? (6) any oratio imperata is omitted.7*
The use of incense at sung Mass is now permitted,· and it is used exactly
as at solemn Mass, except that after the singing of the Gospel by the cele­
brant he is not incensed.®

Π. The Celebrant’s Assistant
At a sung Mass the use of more than one server is permitted so that,
on more solemn occasions, there may be two acolytes, a thurifer, and two,
or even four, torchbearers. In addition the celebrant is allowed to have one
special assistant,10 who if he is a layman11 usually acts simply as M.C., but
if he is a cleric may perform other functions also (i.e., some of the duties
that are assigned to the deacon and subdeacon at solemn Mass).
a) If this assistant (who, for convenience, is here termed M.C.) be
not a cleric, he may assist the celebrant at the book during Mass,12 turning
the leaves, pointing out the places, etc. He may hold the hand candle at the
Mass of a prelate, assist at the putting in of incense, and in general perform
the duties of an M.C., directing the servers, but not the celebrant.1·
b) If the M.C. be a (tonsured) cleric, he should sing the Epistle,14
and, in addition to the usual duties of an M.C., he may bring the chalice to
the altar after Et homo factus est has been sung in the Creed. He may spread
the corporal and place the chalice on it; or if he brings it at the beginning
of the Offertory (when the Creed does not occur), he may spread the
corporal, unveil the chalice, and pass it to the celebrant with the paten and
pall still on it.” After the ablutions, when the celebrant has wiped the
chalice, the M.C. may rearrange and reveil it and remove it to the credence.”
c) If the M.C. be in major orders, at least a subdeacon, in addition
to the above duties, he may perform the following functions of the deacon
5 R.M., n. 444.
’ R.M , n. 426.
• R.M., n. 108.
"R- VI. 8.
’ R.M.. n. 457 d.
10 Cf. S.R.C. 3377>, 4181.
11 If possible he should be in Holy Orders, or at least a cleric (tonsured), S.R.C.
4181’.
15 So the rubricians say, by analogy with the low Mass of a prelate, when such
assistance is allowed even to a lay server (S.R.C. 41817), and in accordance with the
directions given in the introduction to Memoriale Rituum.
”Cf. p 406, n. 82.
i« R. VI, 8. In view of S.RC. 4181 and R.M.. n. 514 modern rubricians interpret
lector of the rubric as any (tonsured) cleric, even if he has not received the Order of
Reader.
13 For a cleric not in major orders may not ceremonially hand the paten to the
celebrant as the deacon does at solemn Mass.
‘«SRC. 4181·*·®.

566

SUNG MASS

and subdeacon:’7 (i) at the Offertory wipe the chalice, pour in the wine
and water, and hand the celebrant18 the chalice and the paten with the
usual ceremonial kisses as is done in solemn Mass; (ii) cover and uncover
the chalice for the celebrant in the course of the Canon; (iii) wipe the chalice
after the ablutions.

III. The Music at a Sung Mass
Exactly the same rules govern the singing and the playing of the organ
at a sung Mass as at a solemn Mass (pp. 432 ff). The entire liturgical text
must be sung cither to the correct plainsong melodies or to other appropriate
music, or to a psalm tone or in a monotone.

IV. The Choir Ceremonies at a Sung Mass
The ceremonies for the clergy in choir at a sung Mass arc the same as
for solemn Mass (p. 448 ff). If incense is not used they will remain
seated from after the Oremus at the beginning of the Offertory until the
end of the Secrets. The kiss of peace is not given by embrace, but may be
given with the pax-brede. If so, each person to whom the pax-brede is pre­
sented kisses it and answers Et cum spiritu tuo.

V. Holy Communion at Sung Mass
While Holy Communion may be distributed at a sung Mass with the
same rite as in low Mass, it may not be distributed immediately1® before
or immediately after such a Mass.

SUNG MASS GENERAL RULES

567

Kyrie, Gloria, the Gradual, etc., and the Creed, while they are being sung;”
(d) he genuflects whenever he would in low Mass, but for words sung by
others he does not genuflect when he reads them himself (i.e., in the
Gradual) but when they are sung.”

VII. Preparations for a Sung Mass
1. The vestments for the celebrant arc prepared as for low Mass. If
the Asperges is to take place, the chasuble and maniple are left at the sedile,
and the celebrant wears a cope of the colour of the Mass, or performs the
ceremony in alb and stole, if a cope be not available.24
2. On the altar four candles are lighted; on greater feasts, six, but never
more than six may be lighted.25 The Missal is placed on the stand at the
Epistle corner. It should be duly marked and opened at the Mass to be
celebrated.
3. The chalice is prepared on the credence. It is covered with its own
veil and with the burse. If, however, there is no M.C. or assistant to the
celebrant, or if the M.C. is not a (tonsured) cleric, the chalice must be
prepared by the celebrant himself beforehand and placed, on the corporal,
on the altar. The cruets, the bell, a book for the Epistle (if it is to be
chanted by a cleric), the aspersory26 and aspergil, and a book or card con­
taining the music for the antiphon and prayers of the Asperges, are also
placed on the credence. If the Pax is to be given2728
* the pax-brede and a
purificator arc likewise prepared there.
4. The sedile is made ready on the Epistle side of the sanctuary;25 and
there may be stools or benches for the servers2* (not, however, immediately
beside nor in a line with the sedile).

VIII. The Asperges30*

VI. The Celebrant of a Sung Mass — General Rules
In general the celebrant follows the rite of a low Mass, but («) he sings
not only what the celebrant of solemn Mass sings (p. 399) but also what
the subdeacon20 and deacon sing. These latter parts arc sung at the altar
and in the same place where they are read at low Mass; (/>) he reads silently
such parts as the Introit, Kyrie, Gloria, which arc recited aloud in low
Mass, but sung in a sung Mass;21* (c) he may sit when he has recited
1T S.R.C. 3377». 4181.
18 See p. 398. He docs not, however, say the prayer Offerimus with the celebrant, nor
sustain the chalice or the celebrant’s arm, as the deacon docs in solemn Mass.
10 I.e., by the celebrant in his vestments for Mass (S.R.C. 4I773).
20 In the absence of a lector he may sing the Epistle (R.M., η. 514; R. VI, 8).
21 R.M., nn. 513 et 514. The Blessing is given aloud (cf. R. XII, 7; R.M., n. 513 c).

Should the Asperges occur,” one of the servers carries the aspersory to
=-Cf. S R C. 3026.
R.M., n. 518 a.
R.M.. n. 136; S.R.C. 3697·.
Cf. S RC. 3029·. 3377».
·Λ If, however, the holy water is blessed, as it ordinarily is, immediately before the
Mass, an acolyte carries the aspersory to the altar either before or in the procession for
Mass.
·■ See p. 429.
28 R.M., n. 523.
«° Or they may sit on the altar steps, taking care, however, not to turn their backs
directly on the tabernacle, the altar cross, or the celebrant.
«° The Asperges is dealt with in detail supra (p. 391 if). Here a brief account of
the ceremony is given.
»> It is supposed that at least two servers and an M.C. assist the celebrant. If there
is no M.C. the first server does what is prescribed above for the M.C.

568

SUNG MASS

the altar,” preceding the celebrant who walks between the M.C. (on his
right) and the second server, both holding the cope. No holy water is taken
at the entrance to the church. At the foot of the altar the M.C. takes the
celebrant’s biretta, kissing first his hand and then the biretta” (which he
places for the moment on the step). The celebrant bows low, or genuflects
in piano if the Blessed Sacrament be present; the M.C. and servers genu­
flect. All kneel on the lowest step, the aspersory-bearer on the right of the
M.C. The M.C. presents the aspcrgil to the celebrant, with the usual cere­
monial kisses. The celebrant intones the antiphon A sperges (Vidi aquam
in Eastertide) while he sprinkles the altar in the centre, to his left, to his
right. He then touches his own forehead with the aspcrgil, and rising he
sprinkles the M.C. and aspersory-bearer and the second acolyte. They bow
and make the sign of the cross. The assistants rise. All reverence to the
altar (as on arrival) and go to sprinkle the clergy32
3435
33
— if they are present —
and then the people. These may be sprinkled either from the entrance to
the sanctuary (in which case the celebrant sprinkles towards the centre,
towards his left and towards his right, bowing before and after), or by going
down the church.3’ On returning to the foot of the altar, all make the proper
reverence. The M.C. hands the book to the celebrant who sings the verses
and prayer. All meanwhile stand and the M.C. and second server hold back
the edges of the cope. All then reverence to the altar30 and go to the sedile,
where the celebrant takes off the cope and puts on the maniple and chasuble
for Mass.
32 If there is a thurifer he may do this.
33 Sec pp. 184, 355.
34 See p. 393.
35 Sec p. 394.
3e If the celebrant is to genuflect he docs so this time on the lowest step, and docs
the same on returning to the foot of the altar to begin Mass.

Chapter XX

THE CEREMONIES OF A MISSA CANTATA

1. It will be sufficient to describe in detail two forms of the sung Mass:
(a) the simpler form when there are two servers,1 with or without torch­
bearers and with or without an M.C. (cither a cleric or a layman), and
when incense is not used; (ό) the most solemn form of sung Mass when
incense is used and when an M.C., thurifer, two acolytes, and torchbearers
take part in the ceremony.
2. In the simpler form the ceremonies of the two servers are those of
a low Mass served by two servers, except that (n) the Missal is already at
the altar, (b) such responses as are sung by the choir are not made by
the servers, (c) the celebrant may sit, as at a solemn Mass.
3. If, besides the two servers, there is an M.C., he will act, as described
above (p. 575),* according to his status as a layman, a cleric, or a
cleric in major orders.
4. The ceremonies of the celebrant at a sung Mass in a more elaborate
form (Part II) are described below (p. 576).

I. Mass With Two Servers3
1. The servers may aid the celebrant to vest.4 Especially they should
hold the cincture (the tasseled end to the right) for him, sec that the alb
> The Ritus Simplex of Holy Week requires only three servers (four on Holy Satur­
day) to carry out its functions. S.R.C. (March 15, 1956) requires at least three servers
on the Second Sunday of the Passion and Maundy Thursday, four for Good Friday
and Holy Saturday.
’ Sec also the description of the ceremony, Part II. infra.
·■» For general rules sec p. 565.
• Sec pp. 215, 216.

569

570

SUNG MASS

hangs evenly all around and but a short distance from the floor, and hold
the stole between the celebrant’s shoulders, at the base of his neck,* while
he puts on the chasuble.
2. The first server is at the right of the second. With joined hands they
stand behind the celebrant, bow with him to the crucifix or chief image of
the sacristy, and lead the way to the altar.
3. At the entrance to the sanctuary the first server may offer holy
water to the celebrant and to the second server, and with them make the
sign of the cross. He presents it with the middle finger, or with the three
middle fingers.
4. If they approach the altar from behind, they go by the Gospel side
and return at the end of Mass by the Epistle side.'1
The Beginning of Mass

5. On arriving at the foot of the altar the first server goes to the right,
the second to the left and the celebrant stands between them. The first
server receives the celebrant’s biretta, kissing his hand7 and then the biretta.
The servers genuflect in piano, even when the Blessed Sacrament is not
present. The first server puts the biretta on the sedile. He returns and kneels
on the floor, a little behind and to the right of the celebrant. The second
kneels in a similar manner at his left. They make the responses as in
low Mass.
6. The second server makes the sign of the cross with the celebrant, and
both answer clearly and at a moderate pace. At Gloria Patri they bow
their heads, and they make the sign of the cross at Adiutorium.
7. While the celebrant recites the Confiteor they do not bow, nor do
they strike their breasts. At Misereatur tui, etc., they bow towards the cele­
brant. Then bowing towards the altar they recite the Confiteor, taking care,
as in all the responses, to keep together, the second conforming himself
to the pace of the first. They bow towards the celebrant at tibi Pater and
te, Pater, and at each mea culpa they strike their breasts with their open
right hand.
8. They remain bowed while the celebrant says Misereatur vestri, etc.,
and answer Amen. They kneel erect, sign themselves at Indulgentiam,
and then bow for the remaining prayers to Oremus (inclusive). When the
celebrant goes up to the altar they rise and kneel on the lowest step.·
5 Sec p. 216.
• S.R.C. 3029*3.
1 See p. 355.
•Sonic authors (by analogy with solemn Mass) direct them to stand when not
engaged in any special duty or at a Mass in which the congregation takes an active
part (p. 602). If they do, they must (a) genuflect when the priest recites Et incarnatus
of the Creed, (h) kneel from after the Sanctus until after the Elevation, (c) kneel for
the Communion and Blessing

THE CEREMONIES OF A MISSA CANTATA

571

The Introit, Kyrie, Gloria
9. They make the sign of the cross with the celebrant at the opening
words of the Introit, and they bow their heads to the cross whenever the
celebrant docs so, in singing or reading aloud.
10. They answer Kyrie, eleison when the celebrant recites it. They bow
their heads when he bows during the recitation of the Gloria and make the
sign of the cross with him at the concluding words.
11. If the celebrant is to sit for the singing of the Gloria, the servers rise
when he has made the sign of the cross at the end of the prayer, and meet
in the middle. They genuflect with the celebrant when he either genuflects
or bows at the altar. The servers go to the sedile, arrange the celebrant’s
chasuble over the back of the bench when he sits, and the first server hands
him his biretta, with the usual ceremonial kisses of both the biretta and the
priest’s hand. The servers may stand facing each other at each side of the
celebrant, or they may sit near him, but not right beside him, nor in a line
with him. They bow' towards the cross at the words at which the celebrant
uncovers and bows. If they arc sitting, they rise towards the end of the
Gloria just before the celebrant does. The first server takes the celebrant’s
biretta with the usual kisses, and puts it on the sedile. Both servers precede
the celebrant to the foot of the altar, and genuflect in piano when he genu­
flects or bows. They kneel8 when he ascends the steps. They do not answer
Et cum spiritu tuo, nor Amen at the end of the prayers, as these responses
arc sung.
The Epistle
12. If one of the servers should be a (tonsured) cleric, he may sing
the Epistle (as described below, p. 579).
13. At the end of the Epistle the servers answer Deo gratias. The
second server rises, genuflects at the middle, and goes around to the
Epistle corner for the book.10 He descends with the book obliquely to
the foot of the steps, genuflects in piano directly facing the cross, and
ascends obliquely to the Gospel comer of the altar. After he has placed
the bookstand at an angle at the Gospel comer, the second server goes
down at once at the Gospel side and, since the responses before the Gospel
are sung, he returns to his place at the foot of the altar.
14. At the Gospel the servers make the small signs of the cross on their
forehead, lips, and breast’1 and stand facing the celebrant.
15. If the celebrant sits during a sermon, the servers proceed as at
the Gloria.
* See note 8.
10 Should there be a long Gradual or a Tract or Sequence the celebrant may sit. The
servers will act as at the Gloria. Towards the end of the singing the celebrant returns
to the altar and the second server then moves the book
11 See p. 191.

572

SUNG MASS

The Creed
16. The servers stand during the recitation of the Creed. They genuflect
when the celebrant genuflects at Et incarnatus est, etc. When the celebrant
goes to sit they act as at the Gloria. If the servers stand beside the priest
during the singing of the Creed, they kneel at the words Et incarnatus est;
if they are sitting they bow only.12
17. They accompany the celebrant back to the altar, genuflect in piano,
and kneel. They do not answer Et cum spiritu tuo. They bow their heads
when the celebrant sings Oremus.

The Offertory

18. Then the servers rise, genuflect together at the middle,1’ and walk­
ing abreast, they go to the credence.14 The second takes the towel, goes
to the altar, and spreads the towel on the table of altar at the Epistle
comer. He stands on the top step but moves aside a little towards his left,
to make room for the first server, who brings with him the cruets on their
dish or tray. He leaves the stoppers on the credence. He places the dish
on the finger towel a little distance from the edge of the altar. A part
of the towel on which the base of the cruets could be wiped might be
left unoccupied. He takes the wine cruet in his right hand and holds
his left under his breast. As the celebrant approaches, both servers bow
their heads, the first kisses the wine cruet and presents it to the priest.
While the celebrant is pouring in wine the first server takes the water
cruet (and spoon) in his right hand. He receives back the wine cruet in
his left hand, kisses the water cruet or the spoon, if it be used, holds the
water to be blessed, and then presents this cruet to the priest. While the
celebrant pours in water, or later, if the spoon is used, the first server
passes the wine cruet into his right hand, kisses it, and replaces it on the
tray. He receives back the water cruet or spoon with his right hand, kisses
it, and places it on the towel, outside the tray. He then hands the tray
with the wine cruet and spoon to the second server. Both bow their
heads to the celebrant, and the second server, turning towards his right,
takes the tray to the credence. He returns with the finger bowl, and
receives from the first server the water cruet. The first server takes the
finger towel, holding it at each top comer. On the arrival of the celebrant
both bow to him. The second pours water over the priest’s index fingers
and thumbs, and the first presents the towel. On receiving it back, both
12 See p. 451.
u Sec p. 358, n. 37.
14 If there is an M.C. who will minister the cruets to the celebrant at the altar, the
second server need not go to the credence until the time for the washing of the cele­
brant’s hands; in this case the first server goes directly to the tabic from his place,
without first genuflecting at the middle.

THE CEREMONIES OF A MISSA CANTATA

servers bow their heads to the celebrant, turn
go to the credence on which they replace the
server puts the stoppers in the cruets or covers
and gets the bell. They genuflect together at
their places.

573

towards one another and
water cruet, etc. The first
them with the finger towel
the middle and kneel in

The Preface
19. The servers reply Suscipiat, etc., but not until the celebrant has
turned back completely to the altar after the Orate, fratres. They do not,
however, answer the Amen to the last Secret, or the verses before the
Preface, as these responses arc sung. They bow their heads at Gratias
agamus. At the Sanctus the first server rings the bell.is
20. If there are torchbearers they act as described below (p. 583). If
there arc no torchbearers, two large candles, standing at the foot of the
altar may be lighted for the Consecration.1*
The Elevation
21. When the first server has rung the warning bell at Hanc igitur,
both rise, meet in the middle, and kneel some distance apart on the edge
of the footpace, or on the top step, if the footpace be narrow. When the
celebrant bows for the words of consecration the servers bow. At each
genuflection and at the Elevation of the Sacred Host and of the chalice
the first server rings the bell with his right hand. During the first genu­
flection of the celebrant the servers kneel erect, and as he rises they
take hold of the bottom edge of the chasuble, the first with his left
hand, the second with his right. They raise the edge slightly when the
celebrant elevates the Sacred Host. They look at It saying silently, “My
Lord and my God,”17 and let the chasuble fall as the celebrant again
genuflects. The chasuble is held only during the actual Elevation of the
Host and the chalice, but not during the four genuflections. The servers
then bow until the second Elevation during which they conduct them­
selves as at the first. Then, rising, they turn towards each other, and
descend in the middle. At the foot, the first turns by his right, the second
by his left, and without genuflecting they go to their places and kneel.

Agnus Dei
22. The servers do not answer any responses that are sung. At the
concluding words of each Agnus Dei they strike their breasts with the open
right hand. If there is anyone for Communion the server rings the bell
(once) after Agnus Dei as a signal for the communicants to approach.
1:· See p. 355.
>6 Sec C.E. I, xxix. 7. They remain lit until after Communion.
it There is an indulgence of seven years attached to this ejaculatory prayer if the
words arc said with "faith, piety, and love" (Pius X, June 12, 1907).

9

574

SUNG MASS

23. If the Pax is given (with the pax-bredc) the first acts as described
below (p. 585).
24. The servers do not strike their breasts at Domine, non sum dignus
nor do they ring the bell. They remain kneeling during the Communion.
The Ablutions
25. As the celebrant uncovers the chalice for his Communion (later, if
there are other communicants) the first server rises and, without genu­
flecting, goes to the credence and places the bell there. He takes the
wine and water cruets, and goes to the Epistle corner of the altar. If the
Precious Blood has not yet been consumed, he genuflects at the foot of
the steps’* and bows while the celebrant receives It.
26. When the celebrant holds out the chalice the server approaches
him, bows his head, and pours in wine until the priest signals to stop.
The server repeats the bow, turns by his right, and withdraws tp the top
step at the Epistle corner.
27. When the celebrant comes for the second ablution he places the
chalice on the table of the altar. The server bows his head, and pours the
wine over the priest’s fingers. He interchanges the cruets,10 taking the
water cruet in his right hand, and pours water over the celebrant’s fingers,
until the latter gives him a sign to stop. The server then bows his head,
turns towards his right, and replaces the cruets on the credence.
28. As the first server finishes serving the wine and water, the second
goes to the Gospel side, ascends the steps, and takes the Missal stand. He
descends obliquely to the foot of the steps at the middle, genuflects,
goes up obliquely to the Epistle corner, and places the Missal stand on
the altar, parallel to the edge of the table. Then, turning by his right he
descends and joins the first acolyte at the credence.20
*19 They genuflect at
the foot of the steps in the middle, and kneel in their places.
29. The servers do not reply Et cum spiritu tuo, nor Amen after the
Postcommunion prayers, nor Deo gratias to Ite, missa est. These responses
are sung.
30. They kneel in their places for the Blessing, bow their heads, and
make the sign of the cross.
31. If there is a proper last Gospel, the second server transfers the
»» S.R.C. 3975«.
19 If he cannot do this deftly, he should bring the cruets on their tray; he first takes
the wine cruet in his right hand and, then, having replaced it on the tray, he takes the
water cruet in his right hand.
,0 If a clerical M.C. should assist the celebrant, he veils the chalice after the ablu­
tions. The first acolyte (after serving the cruets) should transfer the chalice veil to
the Gospel side of the altar. He carries it laid across his outstretched hands. He meets
the second server with the Missal at the foot of the altar, and genuflects with him.
He places the veil on the altar at the Gospel side. Both servers — coming round per
longiorem — then meet in the middle, genuflect, and pass each other to return to their
proper places, since the first server's place is at the Epistle side.

THE CEREMONIES OF A MISSA CANTATA

575

Missal as at the first Gospel. He kneels on the top step at the Gospel
corner for the Blessing, makes the responses at the beginning of the
Gospel, signs his forehead, lips, and breast when the priest does so, bows
his head if the Holy Name occurs in the opening words of the Gospel, and
then returns to his place at the foot of the altar.

The Last Gospel
32. The servers answer the responses and make the small signs of the
cross at the beginning of the last Gospel. They stand facing the celebrant
during its recitation, and genuflect together at Et Verbum caro factum
est. Then the first server attends to the celebrant’s biretta.
33. When the celebrant comes to the foot of the altar, the first server
presents the biretta, kissing it and the celebrant’s hand.21 Both servers
genuflect in piano when the celebrant genuflects or bows, and precede him
to the sacristy. There, standing behind him, they bow with him to the
crucifix or chief image, and assist him to unvest.
M.C. at This Mass

34. If the celebrant is assisted by a layman acting as M.C., the latter
will:
a) Aid the celebrant to vest, and hand him the holy water;
b) Receive his biretta on arrival at the altar, with the usual ceremonial
kisses, and return it to him at the end of Mass;
c) Kneel a little behind the celebrant for the preparatory prayers;
</) Assist the celebrant at the Missal during the Mass, when not other­
wise engaged;
e) Lead the celebrant to the sedile, present the biretta, bow to him at
the words in the Gloria or Creed” at which he should uncover, and lead
him back to the altar at the end;
/) Kneel on the edge of the footpace for the Consecration and for the
Blessing.
The M.C. may also serve the cruets at the Offertory and ablutions, but
it is better to leave this to the servers, as at low Mass.

II. With a Clerical M.C. and Incense
The second form of sung Mass which will be described here is the Missa
cantala in its most solemn form. In it the celebrant is assisted by a person
-•i The Leonine prayers are not said after a sung Mass.
SI The M.C. stands beside the celebrant during the Gloria and Creed. He should
kneel and bow during the singing of Et incarnatus est.

f

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SUNG MASS

in major orders, who for convenience is here referred to as the M.C.
Incense may be used, without an induit, as at solemn Mass.23
The Beginning of Mass
1. The M.C. or one of the acolytes aids the celebrant to vest, holding
the cincture, arranging the alb'-'4 and keeping the stole laid between the
celebrant’s shoulders while he puts on the chasuble.25
2. The thurifer prepares the thurible, with a good quantity of well-lit
charcoal, and the incense boat.2rt The acolytes light their candles.2’
3. On a signal from the M.C. the acolytes, each carrying his candle­
stick in the outside hand,28 stand behind the celebrant. The thurifer with
the thurible and boat stands either back of the acolytes or between them.
The torchbearers in pairs stand in front of the acolytes.
4. On a signal from the M.C. the celebrant, uncovered, bows to the
crucifix or chief image of the sacristy, and all the others bow with him.
The thurifer then leads the procession to the altar. If the sacristy be behind
the altar, he will approach the altar from the Gospel side, and at the end
of Mass return by the Epistle side.20
5. At the entrance to the church the torchbearers may take holy water
(if the Asperges will not take place), and the M.C. may hand it to the
celebrant, who uncovers and makes the sign of the cross.30
6. On arriving at the foot of the altar the thurifer goes to the Epistle
comer, and stands there at the foot of the steps.31 The first acolyte goes
to the right, towards the Epistle side; the second goes to the left, and
both stand before the front steps facing the altar. The torchbearers genu­
flect in pairs and go to the place assigned to them.
7. On the arrival of the celebrant,32 the M.C. takes his biretta with
the usual ceremonial kisses (first of the celebrant’s hand and then of the
biretta). The celebrant genuflects if the Blessed Sacrament is present; other­
wise he bows low. The M.C. and acolytes genuflect whether the celebrant
genuflects or bows.
R.M., n. 426. A more detailed treatment of many of the points in connection
with sung Mass is found in the description of solemn Mass (p. 397 fT), which should
be consulted.
24 See p. 215.
23 Seep. 217.
-8
28 Detailed directions for the carrying and management of the thurible are given on
p. 412 if.
2T They may carry candles in the more solemn form of sung Mass.
28 See p. 462.
20 S.R.C. 302912.
20 For reverences that may occur on the way to the altar, see p. 219.
31 After his genuflection he may remain there or stand between the acolytes at the
credence.
32 In this description of the ceremonies of a sung Mass it is not presumed that there
are clergy present in choir. If there arc, the same bows may be made to them as arc
made in the course of solemn Mass.

THE CEREMONIES OF A MISSA CANTATA

577

8. The celebrant begins Mass,” and the M.C., kneeling on the right
a little behind the celebrant, makes the responses.” The second acolyte,
without genuflecting in the middle, goes to the Epistle side of the altar.
He there joins the first acolyte and they walk abreast to the credence
upon the corners of which they place their candlesticks. They kneel and
answer the preparatory prayers with the M.C. They stand when the cele­
brant has said Oremus immediately before going up to the altar.
9. The M.C. makes the signs of the cross, bows, etc., with the cele­
brant, except during the latter’s Confiteor. The celebrant does not bow
to the M.C. at vobis (vos), fratres, nor at Misereatur vestri. The M.C.
bows towards the celebrant at Misereatur tui, bows straight before him
for his Confiteor, strikes his breast with the open palm of the right hand
at each mea culpa, and remains bowed while the celebrant recites Misereatur
vestri.
Incensation, Introit, Kyrie
10. When the celebrant has kissed the altar after the preparatory
prayers, he puts in and blesses the incense.” The M.C. assists him in this.
The M.C. then presents the thurible and the celebrant incenses the cross
with three double swings, and the altar.” The M.C. accompanies him to
support his arm or hold back the chasuble” from his right hand, if it falls
low on the arms. The thurifer, without genuflecting, puts the incense boat
on the credence and removes the Missal while the Epistle comer is being
incensed.” He then replaces it and waits at the foot of the steps at the
Epistle side.
11. When the incensation of the altar is over, the M.C. takes the thuri­
ble, and in doing so he kisses the celebrant’s hand and the disk of the
thurible. He descends on the Epistle side, bows to the celebrant, and
incenses him with three double swings.” He then bows again, returns the
thurible to the thurifer and goes to assist the celebrant at the book. While
the M.C. is incensing the celebrant the thurifer stands at the M.C.’s right
and bows with him.
12. The M.C. points out the Introit with the entire right hand laid
flat on the Missal, the palm facing the celebrant. He makes the sign of
the cross with the celebrant, and bows at Gloria Patri or at any other words
that require a bow.
13. When the celebrant recites the Kyrie, eleison cither at the Epistle
corner as in solemn Mass or at the middle of the altar, the M.C. replies.
If the singing of the Kyrie be protracted the celebrant, accompanied by
« If the Asperges takes place, sec p. 567.
31 He places the biretta temporarily on the step and later removes it to the scdilc.
ss Sec p. 414.
” Sec p. 468.
»· Sec p. 420 if.
»»M«3; R. IV. 8.
»r See p. 468. note 37.

578

SUNG MASS

the M.C. may sit. The celebrant goes to the middle for the Gloria when
the singing of the last Kyrie has been begun. The M.C. remains on the
top step at the Epistle corner, facing the middle.

Gloria in Excelsis

14. When the chant of the Kyrie has ceased, the celebrant intones the
Gloria according to the melody that the choir is to sing.40 He then recites
the hymn, bowing his head at Deo, adoramus te, etc., as at low Mass.
The M.C. stands behind him, at his right, and recites the Gloria with
him, bowing when he bows. Both make the sign of the cross at the
concluding words.
15. If the celebrant wishes to sit he genuflects, with his hands laid on
the table of the altar, or bows low'1 when the Blessed Sacrament is not
present, and the M.C., having genuflected, leads him to the sedile.42 The
M.C. or one of the acolytes arranges the celebrant’s chasuble over the back
of the sedile, and the M.C. presents his biretta to him with the usual
ceremonial kisses.
16. During the Gloria the M.C. stands at the celebrant’s right turned
partly towards the altar and partly towards the celebrant. The M.C. bows
to the celebrant to uncover and bow at the words adoramus te, gratias
agimus tibi, lesu Christe, suscipe deprecationem nostram, lesu Christe,
and then bows towards the altar while these words arc sung. The celebrant
uncovers, lays his biretta on his right knee, and bows his head.
17. At the concluding words of the hymn, the M.C. takes the cele­
brant’s biretta with the usual kisses, and places it on the sedile. The
celebrant rises and, preceded by the M.C., goes per longiorem to the foot
of the altar where he genuflects on the lowest step or bows low when
the Blessed Sacrament is absent. The M.C. genuflects in piano. The cele­
brant goes up to the altar, kisses it, turns to the congregation, and sings
Dominus vobiscum. The M.C. goes to the Epistle comer and stands by
the book. He does not answer Et cum spiritu tuo.
The Prayers
18. The celebrant sings the prayer(s),4’ with the same gestures of the
hands and with the same bows as at low Mass. The M.C. turns the pages,
points out the prayers, and bows when the celebrant docs. After the
praycr(s), if a lector is to sing the Epistle the celebrant goes to the sedile,
sits down, and listens to it. At its conclusion he returns to the Epistle
comer of the altar.44
40 Cf. p. 443 if.
41 See p. 404.
42 If words arc sung which require a bow, while he is going to the sedile, sec p. 471.
♦* Sec p. 443.
« M*«; R. VI, 4.

THE CEREMONIES OF A MISSA CANTATA

579

The Epistle
19. During the last prayer the M.C. (or another cleric) gets the
Epistolarium or Missal from the credence, He carries it with both hands
at the bottom, the opening towards his left, and goes to the middle
of the sanctuary. After bowing his head at the words lesum Christum of
the conclusion, if it occurs, the M.C. genuflects and goes to the place on
the Epistle side of the sanctuary, where it is customary to sing the
Epistle.45 There he chants the Epistle as the subdeacon would in solemn
Mass.46 At the end he closes the book towards his left, genuflects in the
middle of the sanctuary, replaces the Epistolarium on the table and returns
to his place beside the celebrant. He docs not kiss the latter’s hand. Having
returned to the Epistle comer of the altar after the Epistle, the celebrant
reads, silently, the Gradual, etc.
20. In the absence of a cleric (at least tonsured*7), the celebrant may
either read the Epistle48 or chant it. At its conclusion the M.C. answers
Deo gratias (if the Epistle were not sung), and the celebrant reads the
Gradual49 and Alleluia or Tract.
21. He then goes to the middle and, assisted by the M.C., puts incense
into the thurible and blesses it.50 The thurifer does not close the thurible
but goes down to the credence upon which he places the incense boat.
In the meantime one of the acolytes51 takes the Missal to the Gospel
corner of the altar where he places it at an angle. He genuflects in piano
at the middle. He returns to the credence and both acolytes take their
candles. The thurifer leads them or goes between them to the centre of
the sanctuary, before the front steps. When the celebrant goes to sing the
Gospel, the three servers genuflect and go to the Gospel comer and stand
there in piano facing the Epistle comer. The thurifer stands between the
acolytes in a line with the celebrant.52
22. Having put in incense the celebrant turns to the altar and, having
looked up at the cross, bows low, and, with hands joined, recites Munda
cor rneum. Then he may wait at the middle — his hands joined or laid
on the table of the altar — until the concluding part52 of the singing of
the Gradual and Alleluia or Tract, when he goes to the Missal at the
Gospel corner. The M.C., who has waited behind the celebrant, genuflects
when the thurifer and acolytes genuflect, and goes with the celebrant to
the Gospel corner. He stands on his left during the Gospel.
43 Sec p. 472.
40 Sec p. 445.
«» Sec p. 565.
4" M82; R VI, 4. In the churches of nuns, that one of them should chant the Epistle
in choir is not allowed (S.R.C. 335(F).
4U Should words requiring a genuflection occur, sec p. 400
3" See p. 414.
, .
1 Or the M.C. may move it, after the putting in of incense.
32 Forming a kind of "Gospel group.”
83 A good moment is when the singing of the final Alleluia is begun. It occurs during
the greater part of the year.

580

THE CEREMONIES OF A MISSA CANTATA

SUNG MASS

The Gospel
23. The celebrant sings Dominus vobiscum with hands joined and partly
turned towards the congregation. The choir answers. He then places his
left hand palm downward on the left-hand page of the Missal. With
the front part of the thumb of the right hand, he makes a little cross on
the beginning of the text of the Gospel as he sings Sequentia. Then
transferring his left hand to below his breast, he signs his forehead with
the right thumb (the hand fully extended and the fingers held close
together) while singing sancti Evangelii. He signs his lips, saying nothing,
and his breast, while chanting secundum (e.g.) Marcum. Meanwhile the
thurifer closes the thurible and hands it to the M.C. who gives it to
the celebrant.34 The latter incenses the Missal with three double swings,
one to the centre, one to his left, one to his right, bowing before and
after. He returns the thurible to the M.C. who takes it with the usual
kisses and passes it to the thurifer.
24. The celebrant sings the Gospel as the deacon does at solemn Mass.33
At the end he kisses the text while reciting Per evangelica dicta, etc. He is
not incensed.3· The celebrant returns to the middle of the altar for the
intonation of the Creed.37 The M.C. may remain at the Gospel comer
of the altar for the intonation of the Creed and then stand behind the
celebrant for its recital as at the Gloria.
25. The thurifer goes between (or leads) the acolytes to the middle;
they genuflect before the steps, and go to the credence. The acolytes re­
place their candles on the table and the thurifer puts his thurible aside and
sees to the renewal of charcoal if necessary.

The Creed
26. The celebrant intones the Creed with the same gesture of the hands
as in low Mass.3· He bows his head at Deo, and at lesum Christum,
and simul adoratur. As he begins the words Et incarnatus est, he lays his
hands on the altar and genuflects slowly so as to finish the genuflection
at the words Et Verbum caro factum est. He signs himself at the con­
cluding words Et vitam, etc. The M.C. stands on cither side and behind the
celebrant and recites the Creed with him. He bows and genuflects as the
celebrant docs.
27. If the celebrant goes to sit,30 he and the M.C. act as at the Gloria*
49
51 See p. 413.
49 Sec p. 444.
9«M«; R. VI, 8.
97 If there is a sermon, sec p. 483.
9* See p. 242.
9B He may not continue the Mass until the chanting of the Creed is finished (S.R.C.
4242).

581

(§§ 15-17). But the M.C. and all others who are standing kneel and bow
while the choir sings the words Incarnatus est, etc.60
28. If the celebrant docs not go to sit, he should kneel on the edge of
the footpace in the middle of the altar, with the M.C. kneeling beside him,
while these words arc sung.
29. When he has risen after Et incarnatus est, etc., the M.C. (a cleric)
takes the burse from the credence and holding it raised with both hands
he goes up to the altar by the side steps at the Epistle comer. Arriving
at the middle he genuflects (but docs not, of course, place his hands
on the altar). Then, holding the burse erect on the table of the altar
with his left hand placed on top of it, he takes out the corporal with
his right hand and places it on the table. With the same hand he puts the
burse aside on the Gospel side of the altar — with its opening facing the
middle. Then with both hands he spreads the corporal01 close to the edge
of the table. He draws the Missal near, if necessary, placing it close to,
but not on, the corporal. Then he genuflects and returns to his place near
the celebrant.”
30. At the end of the Creed, the celebrant and the M.C. return to the
altar as at the end of the Gloria (§ 17). The celebrant sings Dominus
vobiscum and, turning back to the altar, Oremus, and then reads the Offer­
tory verse silently.

The Offertory
31. Having genuflected at the foot of the altar with the celebrant on
his return from the sedile at the end of the Creed or after Dominus vobis­
cum and Oremus, if the Creed docs not occur, the M.C. goes to the
credence, and, taking the veiled chalice, carries it to the altar,” placing
it between the middle and the Epistle comer. If he has not already spread
the corporal, he carries it in the burse and spreads it in the centre when
he brings the chalice to the altar; or he may hand the burse to the cele­
brant and let him spread the corporal as at low Mass. The M.C. unveils
the chalice and hands the veil to the first acolvte — who had followed
him to the altar with the cruets. The acolyte folds the veil and carries
it to the credence. The M.C. removes the pall and places it aside for the
moment. He takes the paten and presents it to the celebrant,·4 kissing first
eu At the three Masses of Christmas Day and on the feast of the Annunciation (when­
ever it is celebrated), the celebrant must not only uncover and bow at the singing of
these words, but must kneel and bow (sec p. 451).
"> Sec p. 222.
·» If there is no Creed the M.C. may bring the burse to the altar later, i.e., when
bringing the chalice at the beginning of the Offertory. Indeed this is the better way
even if the Creed occurs, as it avoids the more ceremonious taking of the corporal to
the altar, which is proper to the deacon of solemn Mass.
«3 He docs not use a humeral veil.
n* Sec p. 490.

V

582

SUNG MASS

the edge of the paten and then the back of the celebrant’s right hand.
32. While the celebrant offers the host, the M.C. wipes the chalice,
which he holds with his left hand. He places the folded purificator at
the node so that it falls over the base,04 and then takes the wine cruet
in his right hand. When the celebrant has finished the offering of the
host, and has slipped the paten partly under the corporal, the M.C. pours
in wine until the celebrant gives him a sign to stop. He then presents
the water cruet to the celebrant, and, bowed, asks him to bless the water
saying Benedicite, Pater reverende. The celebrant joins his hands and
places the left on the table of the altar, but not on the corporal, while he
makes the sign of the cross over the water with his right. He then says
the praycr Deus qui humanae substantiae with hands joined. Meanwhile
the M.C. pours into the chalice a small quantity of water, replaces the
cruet on the tray, and wipes away any loose drops that may be on the
sides of the chalice. The acolyte returns the cruets to the credence.
33. The M.C. presents the chalice to the celebrant, kissing first its base
and then the celebrant’s hand. He does not, however, support the cele­
brant’s arm while he offers the wine, nor does he recite, with him the
prayer Offerimus, as the deacon docs at solemn Mass.00 While the celebrant
offers the wine the M.C. places the purificator, folded in two, over the
part of the paten that protrudes from under the corporal.
Incensation of Oblata and Altar
34. After the praycr Veni, sanctificator, the celebrant, aided by the
M.C., puts in and blesses incense; this time he uses the formula Per in­
tercessionem, etc.07 He then incenses the oblata,™ the altar cross, and the
altar. The M.C. assists him.89 Finally, he is incensed by the M.C.70
35. While the oblata are being incensed the thurifer — who had de­
scended on the Epistle side and placed the incense boat on the credence
— crosses to the Gospel side, genuflecting at the middle. He goes up
the side steps and removes the Missal. He goes down with it on the
Gospel side and stands there at the foot of the steps — facing the Epistle
comer — until the altar on that side has been incensed. He then replaces
the Missal, at an angle, beside but not on the corporal. He goes down
the steps on the Gospel side, genuflects in the middle, and goes to the
Epistle corner. There he stands behind and at the left of the M.C. while
the latter incenses the celebrant. He bows to the celebrant when the
M.C. bows.
·» Sec p. 249.
e” The M.C. may present the paten, pour in the wine and water, and present the
chalice only if (as is assumed here) he is in major orders (cf. p. 565).
e7 See p. 415.
es See p. 493.
•a By supporting his right arm and holding the chasuble from the wrist if it falls too
low. Sec p. 468, n. 37.
70 M"-; R. VII, 10.

THE CEREMONIES OF A MISSA CANTATA

583

36. If there are clergy in choir, the M.C., accompanied by the thurifer,
goes to incense them as the deacon docs in solemn Mass.7172
* He then re­
turns. goes up to the Missal, and turns to the thurifer who incenses him
with one double swing, bowing slightly before and after. The thurifer then
incenses the two acolytes, the torchbearers, and the people as at solemn
Mass.7’
37. After his incensation, the two acolytes wash the celebrant’s hands,7’
the first, nearer the altar, holds the towel. They bow to him before and
after.
38. At the Missal, the M.C. replies to Orate, fratres, points out the
Secrets, and finds the Preface and its proper melody.74 He docs not answer
the Amen at the end of the Secrets, nor does he take part in the dialogue
that precedes the Preface; the choir does this.
39. The thurifer, having incensed the people, goes to the middle of
the sanctuary where he is joined by the torchbearers who stand at his
sides. They genuflect and he leads them, walking in pairs, to their torches.

The Preface
40. The celebrant sings the Preface.75 and then, bowed, recites the
Sanctus, which the M.C. says with him. The first acolyte rings the bell.
41. At the Sanctus the thurifer leads into the sanctuary the torch­
bearers who walk two by two and carry their torches in the outside hand.
They form a line at each side of the thurifer, genuflect with him, bow
to one another, and kneel either before the altar or facing one another
at its sides. They rest their torches on the floor. They so kneel as not to
impede the view of the altar. The thurifer goes to the Epistle side of the
altar and stands there at the foot of the steps.
42. At Hanc igitur the first acolyte rings the warning bell, and then puts
incense into the thurible in preparation for the Elevation.
43. At Quam oblationem the M.C. leaves the Missal, genuflects at the
middle of the altar, and stands on the top step, behind the celebrant, and
a little to his right.
The Consecration
44. When the celebrant bends down to say the words of consecration,
the M.C. kneels on the edge of the footpace and bows. The thurifer kneels
71 See p. 425. Some rubricians hold that in a sung Mass the clergy (if any) should
be incensed by the thurifer. The rector of the church receives (by custom) two double
swings, each priest one double swing, and seminarians are incensed collectively (sec p.
425 II).
72 See p. 496.
72 See p. 495, note 46.
71 See p. 444.
...
.
, .
71 The M.C. may, if necessary, signal to the organist to cease playing when the
celebrant comes to the end of the Secrets.

f

584

SUNG MASS

on the lowest step at the Epistle side, and the acolytes kneel before the
credence and bow.
45. The first acolyte rings the bell at each genuflection of the celebrant
and when he raises the Sacred Host and the chalice.
46. As the celebrant rises from the first genuflection the M.C. raises
the edge of the chasuble a little.70 When the celebrant lowers his arms
the M.C. drops the chasuble and bows down again. At the Elevation of
the chalice he acts similarly.77
47. At each Elevation the thurifer incenses the Sacred Host and the
chalice with three double swings, bowing before and after.70
48. When the Elevation is over the M.C., thurifer, acolytes, and torch­
bearers rise together. The M.C. returns to the book, and genuflects on
arriving at the celebrant’s left. The torchbearers form in a line before the
altar. The thurifer takes his position in the centre of the line, makes
a single genuflection with them, and leads them away.79 The torchbearers
put the torches aside and return, make a single genuflection, and go to
their respective places in the sanctuary. The thurifer, having disposed of
the thurible, stands between the acolytes at the credence.
49. The M.C. docs not bow with the celebrant at Supplices. At per
quem haec omnia he genuflects and goes to the right of the celebrant.
He genuflects on arrival, or a moment after, if the celebrant genuflects
shortly after his arrival. During the remainder of the Mass, if he is in
major orders,00 he may uncover and cover the chalice for the celebrant.”
He genuflects whenever the celebrant does.
The Pater Noster

50. The celebrant sings Pater noster in the correct tone — solemn or
ferial. The choir sings the responses Amen and Sed libera nos.
51. When the celebrant begins to recite the embolism, Libera nos, the
M.C., like the deacon in solemn Mass, may wipe the paten and present
it to him with the usual ritual kisses.82
70 He and the servers may look up at the Sacred Host and say, “My Lord and my
God." There is an indulgence of seven years for saying this ejaculatory prayer “with
piety, faith, and love" while looking at the Sacred Host (Pius X, June 12, 1907).
77 He may also, when in major orders, act as the deacon docs at solemn Mass (p.
501) uncovering and covering the chalice (cf. S.R.C. 4181).
78 M02; R. VIII. 8.
78 When Holy Communion is to be given, and on certain fasting days (sec p. 409),
the torchbearers remain kneeling before the altar until after the Communion.
80 Unless he be a deacon he must not touch the chalice itself while it contains the
Precious Blood.
87 Cf. S.R.C. 3377», 4181.
82 See p. 504. Presenting the paten is not explicitly mentioned in the decrees (see note
81), but as the M.C. in major orders performs the functions of the deacon, as far as
may be, rubricians say he may also present the paten at Libera.

THE CEREMONIES OF A MISSA CANTATA

585

Annus Dei, Pax
52. The celebrant sings Per omnia saecula, and Pax Domini and recites
the Agnus Dei. The M.C. says it with him, striking his breast at Miserere
nobis, etc.
53. While the Pax is not given by embrace” in a sung Mass, it may
be given by the pax-brede” if there are clergy in choir. The M.C. or one
of the acolytes brings the pax-brede to the celebrant” while he is reciting
the first of the three prayers after Agnus Dei, and then kneels on the foot­
pace. When the prayer is finished the celebrant kisses the altar and, with­
out genuflecting, turns to the M.C. or acolyte, kisses the pax-brede saying
Pax tecum and then continues the Mass. The M.C. or acolyte answers Et
cum spiritu tuo, rises, genuflects, and goes to the clergy in choir. Begin­
ning with the one of highest rank, he presents the pax-brede to each of
them saying Pax tecum.M He does not bow before presenting it, but bows
afterwards to each one. When all the clergy have kissed the pax-brede, the
M.C. or acolyte genuflects at the altar, and puts it on the credence.
The Communion

54. Holy Communion is distributed with the same ceremonies as in low
Mass.87
55. After the Communion the first acolyte serves the cruets for the ablu­
tions as at low Mass and the torchbearers retire having made the customary
reverences.
56. The second acolyte takes the chalice veil to the Gospel side of the
altar and transfers the Missal to the Epistle comer. He places the stand
parallel with the front edge of the altar. He genuflects in piano whenever
he passes the middle of the altar.
57. When the celebrant has drunk the second ablution, he lays the puri­
ficator on the chalice and hands it to the M.C. who is at his left. He then
goes to the Missal and continues the Mass. The M.C., if he is in major
orders, wipes, rearranges, and réveils the chalice. He folds the corporal and
puts it in the burse88 He takes the chalice to the credence, genuflecting in
piano as he crosses the centre. He then goes to the 1 k and stands on the
top step to aid the celebrant during the singing of the Postcommunion
prayers.
Sec p. 429.
Sec p. 429.
»5 And with it a linen cloth with which to wipe the pax-brede after each person
has kissed it.
»" R. X, 3.
” Cf. p. 315 if.
»* lie docs this standing a little towards the Gospel corner of the altar, so as not to
impede the celebrant when he comes to the middle to sing Dominus vobiscum.

586

SUNG MASS

58. When these arc finished the M.C. closes the Missal, or if there is
a proper last Gospel, transfers it to the Gospel comer. He kneels at the
foot of the altar (in front or on the Gospel side) for the Blessing, bows,
and makes the sign of the cross.

The Blessing and Last Gospel
59. After the Postcommunion prayers the celebrant sings Dominus vo­
biscum and Ite, missa est,*0 facing the people.00 Having recited Placeat, he
gives the Blessing in the clear voice, as at low Mass. All kneel, bow, and
make the sign of the cross. The M.C. answers Amen.
60. The celebrant recites the last Gospel silently (except for the parts
that require a response). He is assisted by the M.C., who stands on his left
and makes the responses.
61. At the end of the Gospel the celebrant goes directly to the foot of
the altar,89
*9192and the M.C. gets the biretta from the sedile.02 Meanwhile the
thurifer leads the acolytes, with their candles, to the middle of the sanctu­
ary. All three genuflect at Et Verbum caro factum est, if the Gospel is that
of St. John.
62. The M.C. presents the biretta, with the usual ceremonial kisses. The
celebrant genuflects in piano or bows low when the Blessed Sacrament is
not present. The M.C., thurifer, acolytes, and torchbearers (who have
formed in twos in front of the acolytes immediately after the Gospel) genu­
flect with him. The thurifer leads the procession from the sanctuary.
63. In the sacristy the celebrant, uncovered, bows his head to the cross
or chief image, and all the others behind him bow moderately. The M.C.
aids the celebrant to unvest.
89 M82; R. XI, 3 and see p. 444.
00 Should Benedicamus Domino replace lie, because a procession is to follow (R.M.,
507 a), the celebrant sings it facing the altar. In this case the blessing is not given
and there is no last Gospel (R.M., nn. 508, 510 a).
92 See p. 299.
92 The Leonine prayers are not said after a sung Mass. In England, however, it is
of obligation (by diocesan law and by custom) on Sundays, after the principal Mass —
whether this be sung or not — to sing or recite, in Latin or in the vernacular, the
prayers for the Queen which are printed in Ritus Servandus. When they are sung, the
choir chants the V and R as if they were an antiphon (cf. Fortcscuc-O’Connell,
Ceremonies of the Roman Rite Described, 1958, p. 147, Note 5. Gloria Patri does not
form a part of the prayers), and the celebrant sings the prayer, the choir answering
Amen at the end.

Chapter XXI
----------------------------------------------------------------------

1

1

■ 1,1

—

SUNG MASS FOR THE DEAD’

The following arc the chief points of difference between a sung Mass for
the living and one for the dead in which, in general, the ordinary rite of a
Mass for the dead is followed:
1. The preparations arc the same as for a solemn Mass for the dead
(p. 534). If, however, there is no clerical assistant who is at least tonsured,
the chalice must be prepared by the celebrant on the altar, not on the
credence.
2. Incense (if used) is used only at the Offertory and at the Elevation
as in solemn Mass for the dead.
3. The ceremonial kisses of objects and of the celebrant’s hand are
omitted.
4. It is better that the acolytes do not use candles, but if they do, they
should not be carried for the singing of the Gospel.
5. The ferial tone2 is used for the prayers, the Preface, and Pater noster.
6. When the celebrant has said the Sequence Dies irae at the altar, he
may sit. He goes directly to the sedile from the Epistle corner without any
bow or genuflection. He returns to the altar towards the end of the singing
of the Sequence and says the Munda cor meum at the middle, while the
M.C. or a server transfers the Missal. He sings the Gospel but does not
incense the book.
7. If there arc torchbearers they remain kneeling before the altar until
after the Communion.
1 Consult pp. 332 IT and 534 ff.
2 R.M., n. 516 d.

Chapter XXII

SUNG MASS BEFORE THE BLESSED
SACRAMENT EXPOSED1

The chief differences between an ordinary sung Mass and one sung
before the Blessed Sacrament exposed, when such Mass is lawful,2 are these:
1. The salutations to the clergy in choir and the ceremonial kisses of
objects and the celebrant’s hand are omitted.3
2. Extra genuflections are made by the celebrant each time that he
arrives at the middle of the altar or leaves or turns fully away from the
middle. Rules for these arc given on p. 337.
3. The celebrant, in the course of this Mass, never turns his back fully
on the Blessed Sacrament; he turns only partly to the congregation, when,
in a low Mass, he would face it fully. And so, too, he does not complete
the circle when he turns at Orate, fratres or to give the Blessing, but turns
back by his left4 to face the altar.
4. The celebrant uncovers when he comes within view of the Sacred
Host, and after Mass he does not cover until he is out of sight of It. During
Mass, if he sits, he docs not wear his biretta.
5. While the celebrant and all others make a double genuflection on
arriving at the altar and before leaving at the end of Mass, all other genu­
flections made in the course of the Mass arc single, unless the person who
is to genuflect is leaving the sanctuary or enters it from outside.
6. If incense is used, the celebrant before incensing the altar kneels on
the edge of the footpace and incenses the Blessed Sacrament with three
double swings. At the Offertory, the oblata arc incensed first.
1 Consult pp. 335 ff and 552 IT.
2 Sec p. 336.
» If, however, there is an assistant in major orders, he does not omit the kisses when
handing the paten or chalice to the celebrant (cf. p. 555).
* Cf. pp. 561 and 562.
588

SUNG MASS CORAM SANCTISSIMO

589

7. To avoid turning his back directly on the Sacred Host each time
that the celebrant is incensed or while he is washing his hands, he descends
from the footpace to one of the steps, or in piano, and stands facing the
congregation.
8. At the end of Mass, if a liturgical procession or Benediction follows,
tic celebrant makes a single genuflection on the lowest step, goes to the
sedile, and takes off the chasuble and maniple and puts on the cope

Appendix A

THE ACTIVE PARTICIPATION OF THE
PEOPLE IN THE LITURGY

1. On September 3, 1958 — a significant date, the feast of St. Pius X —
S.R.C. issued an important Instruction De Musica Sacra et Sacra Liturgia,
the chief purpose of which is to fulfil the desire of St. Pius X, Pius XI, and
Pius XII, that the people — who form the liturgical assembly with the
celebrant as its president (n. 93 )’ — in the greatest possible measure
according to local circumstances, should take a conscious, intelligent, active
part in the sacred liturgy, especially in the Mass. This active participation
is demanded by the very nature of the iMass (n. 22) and by the structure
of the Roman rite, and is the right and duty of the congregation to give
since by the character of Baptism they share in the priesthood of Christ,
so that they, after their own fashion, offer in the Holy Sacrifice, with the
priest, the Divine Victim to God the Father (cf. 93 b). The liturgy is the
worship of the entire community, of the Mystical Body.

Participation in Mass
2. Participation in Mass must, of course, be first of all internal, when
the people by attention and good will arc united with Christ, and with him,
in him, and through him offer the Sacrifice and themselves to God (n.
22 a). But this participation should also be external by correct ceremonial2
and by liturgical gesture (signs of the cross, striking the breast), but
especially by voice, in song and speech (n. 22 b). The participation of the
faithful is complete when, in addition to the internal participation and
the external sharing by voice and action, they receive Holy Communion
(n. 22 c).
» The numbers in parentheses refer to the sections of the Instruction.
• Sec p. 600.

593

t

1

594

ACTIVE PARTICIPATION IN MASS

ACTIVE PARTICIPATION IN MASS

Active Participation in Solemn Mass

3. Solemn Mass, or at least the sung Mass,3 is the nobler form of the
Eucharistic celebration (n. 24). To take an active part in high Mass all
the people should sing at least the liturgical responses (n. 25 a), and they
should also be capable of singing some or all of these parts of the Ordinary
of Mass: Kyrie, eleison; Gloria in excelsis Deo; Credo; Sanctus-Benedictus; and Agnus Dei at least to the simpler Gregorian melodics (n. 25 b).
Of course where there is fuller musical training (e.g., in seminaries, religious
communities, colleges) all should take part in the singing of the Proper of
the Mass also (n. 25 c). Provision is made in the Instruction (n. 27) for
extending the chant of the Introit, Offertory, and Communion antiphons
when circumstances so demand.
4. At high Mass the communicants may recite aloud with the celebrant
the threefold Domine, non sum dignus which precedes their own Com­
munion (n. 27 c).

Participation in Low Mass (The Dialogue Mass)
5. Those present at Mass should not be merely “detached and mute
spectators” (Pius XI). They should, at very least, spontaneously share in
the Mass by due attention to its principal parts and by their external be­
haviour (n. 29). If possible, they ought to follow the Mass in a Missal —
at least a small Missal arranged for the use of the laity — but if they can­
not do this they should meditate on the mysteries of Jesus Christ and say
prayers in keeping with the sacred rites (n. 29). Better still they should
pray aloud and sing hymns in common — prayers and song in accord with
the different parts of the Mass at which they arc used (nn. 30, 33). Such
common prayers and hymns should not, however, be said or sung when
the celebrant of Mass is reciting aloud important parts of the Mass, espe­
cially the presidential prayers (such as the Collect, Preface, Postcom­
munion). And silence is desirable from the Consecration to Pater noster
(nn. 14 c, 29).
6. But fuller participation in low Mass is achieved when the entire con­
gregation takes part actively by replying aloud to the celebrant and saying
aloud with him, in Latin, those parts of the Mass which are especially
theirs (n. 31), the so-called “dialogue Mass.” The first and simplest form
of this is when all the people make the simpler and shorter liturgical
responses (Amen; Et cum spiritu tuo; Deo gratias, etc.) (n. 31 a).
7. A higher degree of participation is achieved when the entire congre­
gation recites the responses appointed for the server at low Mass,4 and the
3 There are two forms of high Mass (Missa in cantu), solemn (with deacon and
subdeacon), and sung (Missa cantata).
4 It is not necessary — perhaps not even desirable at first — that the people should

(

i

595

communicants recite with the celebrant the triple Domine, non sum dignus
before their Communion (n. 31 b). A third and more complete degree of
active participation is attained when those present recite aloud with the
celebrant, in Latin, the parts of the Ordinary of Mass that they sing at
high Mass (n. 31 c) and also the entire Pater noster (including Amen (n.
32). The fourth and most complete form of the dialogue Mass (possible
only for highly trained communities) occurs when those present recite the
Introit, Gradual, Offertory, and Communion with the celebrant (n. 31 d).
8. That a dialogue Mass may succeed it is evident that the celebrant
must recite those parts of the Mass that are to be said aloud clearly and
in a tone that can be easily heard throughout the church (n. 34), aided —
if necessary in a large church — by a microphone or a loudspeaker (n. 72);
and for the parts that people are to recite with him in a voice that not only
enables them but invites and encourages them to join in, and leads them
along.
While a dialogue Mass is highly desirable to achieve the active participa­
tion of the people in Mass, it is not of obligation, nor is any one of its four
possible forms imposed — it is for the rector of the church to judge which
of these is feasible at any time — but if it is used it must follow one or other
of these forms (n. 31) and other parts of the Mass may not be recited
aloud (n. 14 c).

The Use of Vernacular
9. The language for all liturgical functions,3 and for Gregorian chant
whenever it is used (n. 16 a), is Latin, except when the rubrics (including
the 1958 Instruction) expressly permit the use of the vernacular (n. 13 a).
Hence:
a) In high Mass only Latin may be used for liturgical texts (n. 13 b).
/>) In low Mass for direct participation of the people, i.e., when they
recite aloud with the celebrant any one of the liturgical texts that they are
allowed to say aloud (nn. 31, 32) only Latin may be used (n. 14 b). But
if (in accordance with local custom) they wish to add prayers and popular
chants — which should be in keeping with the parts of the Mass at which
they are used (cf. nn. 29, 30, 33)—these may be in the vernacular
(n.' 14 b).
10. On Sundays and feast days it is desirable at low Mass that the Epistle
and Gospel be read by some suitable reader in the vernacular (n. 14 c)
while the celebrant recites them in Latin in the subdued voice.
be able to answer all the prayers of perparation at the beginning of Mass: nor is
it essential that they should be able to do this before passing on to the third degree
of participation.
The Instruction distinguishes between "liturgical functions” (actiones liturgicae)
and nonliturgical "exercises of piety" (pia exercitia) and defines both (n. 1).

596

ACTIVE PARTICIPATION IN MASS

Commentator to Aid Active Participation

11. To aid the active participation of the people, especially at Mass or
during a complicated liturgical function (e.g., the ordination of a priest,
the consecration of a church) a “commentator”0 may be used to explain the
ceremonial or the prayers or readings of the sacred ministers, and to pro­
mote the external participation of the faithful by directing their attitudes,
their responses, prayers, and chants (cf. n. 96).
12. It is preferable that this commentator be a priest, or at least a cleric,
but if such be not available the task may be committed to a layman of
good character and duly trained. Women may not be used for this office,
but in case of necessity — especially in a congregation of women — a
woman may lead the chant or prayers (cf. n. 96 a).
13. If the commentator is a priest or cleric, he wears cassock and sur­
plice, and stands in the sanctuary or at the altar rail or in the ambo or
pulpit. If he is a layman he stands in a suitable place facing the people,
but outside the sanctuary and not in the pulpit (n. 96 b).
14. The task of the commentator is not to give a running commentary
(as on the radio), or diffuse explanations of the rite, much less to indulge
in spiritual reflections or preach a homily. His business is to foster com­
munity worship, to rally the people’s attention, to suggest some suitable
interior disposition, to make known briefly the meaning of some prayer or
action which is imminent, or to orientate the mind of the faithful before
the reading of some scriptural text. In a word he is to promote and not
hinder the piety of the people.
15. Accordingly, the leader’s comments should be:
a) Prepared beforehand in writing; this will make for clearness and
restrain prolixity;
b) Very brief,7 a few suitable, sober words, quietly interjected in a
moderate voice — so as not to distract attention from what is going on at
the altar—at discreet intervals;
c) Made at opportune moments, and never overlaying the words of
the celebrant spoken aloud, especially his presidential prayers (the Collect,
Preface, Postcommunion) (cf. n. 96 c).
16. The commentator may not read aloud in Latin or in a verbatim trans­
lation parts of the Mass not permitted to be said aloud (nn. 14 c, and 31).
They are the priest’s part, not the people’s.
• The term “commentator" tends to be misleading because of its use in another
sense in broadcasting, but it is in possession and is used in the Instruction. Perhaps
“leader" would be more accurate in English.
’In the liturgy itself examples are provided by such admonitions of the celebrant
as Oremus, Sursum corda, Praeceptis salutaribus, etc.; or the prelude to each
of the solemn prayers on Good Friday; or by the intervention of the deacon by
Flectamus genua; or Humiliate capita vestra Deo.

ACTIVE PARTICIPATION IN MASS

597

17. He must accommodate himself to the celebrant — the president of
the assembly (n. 93)—and neither interrupt nor delay him; while the
celebrant should take account of the commentator by a brief pause at cer­
tain suitable places, implied by the very structure of the Roman rite of Mass.
18. Λ suggested procedure for a commentator is:
«) A few words before Mass begins indicating what Mass is to be cele­
brated, the Preface to be used, etc.;
b) Before the Collect the celebrant, having said Oremus, pauses while
the commentator very briefly introduces the prayer,· and then the celebrant
recites it, all answering Amen;
c) A brief introduction to the Epistle, before it is sung by the sub­
deacon or read by a lector;
d) An introduction to the Offertory;9
e) An invitation to the Secret;
f) After the ending of the Secret(s) the celebrant pauses while the
commentator very briefly gives the main idea of the particular Preface to
be said;
g) Toward the end of the Canon an invitation to all to say the "great
Amen”;
h) An introduction to Pater noster given after this Amen;
i) An invitation to the Postcommunion (as at the Collect).
The commentator may put in a brief remark about a point concerning
the Canon during its recitation — changing it from time to time — but the
Canon is, for the most part, a time for silent prayer.
* He should not read a translation of it. This would be too long and the people
can and should find it in their missal.
o It is the celebrant who comments on the gospel in the homily.

Appendix B

COMMUNITY MASS1

1. The nature of the Mass demands that all those who arc present
should take part in it each in his own proper way.2 This participation should
be internal, external, and sacramental.3 The popes since the days of St.
Pius X (1903-1914) have declared the importance of the people taking
an active, conscious, intelligent part in public worship, especially in the
Mass. How this may be done is set forth at length in the Instruction on
Sacred Music and Liturgy (1958) and since then the hierarchies of several
countries (Argentina, Austria, Belgium, Canada, France, Germany, and the
Philippine Islands) have issued directories in which the best manner of
implementing the Instruction is set forth. These directories have been drawn
up by the experts who are members of the diocesan commissions on the
Sacred Liturgy and Sacred Music?
2. The worshipping community convoked to carry out the Service of
the Word5 and offer the Eucharistic Sacrifice — the servi tui et plebs tua
sancta of the prayer Unde et Memores in which the Sacrifice is offered —
is hierarchical in its constitution and is constituted in this way:®
a) The celebrating bishop or priest who not only represents our Lord
and the Church, with the power and duty of bringing the Victim into sacra­
mental being and offering Him in sacrifice to His Father, but also repre­
sents the people who are present and is the president of the liturgical
assembly (the local ecclesia)·,
b) The clerics who aid him: (i) the sacred ministers (assistant priest,
deacon and subdeacon) who immediately assist him in his functions and
« This is a better title than “dialogue Mass.”
2 Instr., n. 22.
1 Instr., n. 22 a, b, c.
4 Set up by order of St. Pius X and Pope Pius XII (cf. Instr., η. 118).
5 The first part of the Mass rite.
« Instr., n. 93.

598

COMMUNITY MASS

599

proclaim the Word of God in virtue of their reception of major orders;
(ii) the lesser ministers, who play their part in the sacred ceremonial or in
the official choir (schola cantorum) J and carry out a proper and direct
ministerial service in virtue of their ordination (to minor orders) or their
elevation to the clerical state; (iii) laymen — deputed by competent ecclesi­
astical authority — to aid in the service of the altar as servers, singers, or
musicians, and exercise direct but delegated ministerial service; (iv) the
general congregation of lay men and women, who in virtue of their bap­
tismal character" share in the priesthood of Christ, and who can and should
take an active part, as a community, in liturgical functions.
3. In the great drama of the Mass not all parts of the rite are of the
same value and importance, nor are all the parts played by the various
participants of the same character or standing. The role of each of those
taking part in the function is largely determined by the structure of the
Mass — of solemn Mass, “the nobler form of the Eucharistic celebration,"’
especially in its original form before its hierarchical structure was some­
what obscured in the course of time by duplications and embellishments.’"
a) The parts that belong exclusively to the celebrant — the elements
of the first rank — comprise not only his actions in accomplishing the sacri­
fice (in the Canon) and completing it (in the Communion), but also the
prayers he offers on behalf of the entire congregation, the “presidential
prayers,” i.e., the Collcct(s), Secrct(s), Preface, Postcommunion(s), and
the blessing that he imparts at the end of the rite.
b ) The chief parts of the service of the Word — the Epistle and Gos­
pel — are accomplished by the deacon and subdeacon,” and the former
also directs the assembly by such commands as Flectamus genua; Humili­
ate capita Deo; Ite, missa est; Benedicamus Domino.
c) The parts to be sung by all. from the Ordinary of the Mass, which
are Kyrie, eleison; Gloria in excelsis; Credo; Sanctus-Benedictus; and Agnus
Dei.12 In addition they answer the greetings, etc., of the celebrant or deacon,
and chant Amen at the end of the prayers — especially the great Eucharis­
tic prayer of the Canon — to mark their union with the sacred ministers
and acceptance of their liturgia.'2 In addition, there are the parts from the
Proper of the Mass which are to be sung by all, if they are capable, or by a
choir of specially qualified singers; they are the three processional chants
(Introit, Offertory, and Communion antiphons) and the Gradual, Alleluia
verse, Tract or Sequence.
• Cf. Instr., nn. 93 and 99.
’ Cf. Instr., n. 93 b.
’Instr., n. 24.
>» Low Mass is a simpler rite devised for the celebration of Mass as it were in private
when only the celebrant and one server take part.
11 In low Mass the celebrant has to supply their parts as well as those of the choir.
13 Instr., n. 25 b.
” Instr., n. 25 a. In addition the communicants say Domine non sum dignus with
the priest before their Communion, and at low Mass there are added acclamations
and responses (sec infra).

600

COMMUNITY MASS

d) Finally, there are the private prayers of the celebrant, said not as
president of the assembly but as an individual: the prayers of preparation
at the beginning of Mass said aloud with his assistants, the prayers said
silently during the Offertory and before and immediately after Communion,
and the last Gospel.
4. The active participation of the congregation at Mass is not limited
to the use of their voices, it must be completed by correct attitudes in
keeping with the different parts of the Mass — standing, kneeling, sitting —
and ritual gestures’4 (the sign of the cross, striking the breast, genuflection)
which express the emotions and denote activity in sharing the rite. The
1958 Instruction did not determine in detail the ceremonial of the people
at Mass. In general, it is the same as that of the clergy in choir — which is
ruled by the rubrics of the Ceremonial of Bishops, the Roman Missal, and
the Breviary — and it should be taught to the people (from the pulpit, by
leaflets, etc.) and, when occasion offers, directed by a priest or by a
commentator.’5
5. The directions which are suggested infra for the ceremonial of the
people at (a) solemn Mass and (Z>) low Mass are based on the rubrics of
the liturgical books, on 1958 Instruction, on the directories of various
hierarchies, and on the teaching of approved authors.

Congregation at Solemn Mass
1. As the sacred ministers come in procession to the altar, the Introit
is sung by all or by the choir. All stand until the ministers have saluted
the altar; then kneel (unless they are singing the Introit). Those not singing may say silently the prayers of preparation, or other prayers in keeping
with this part of the Mass, or listen to and meditate on the Introit.
2. Should the Asperges occur, all stand for it, join in the chant, and
sign themselves when sprinkled. In this case the Introit is not sung until
the Asperges is over and a suitable processional hymn may be sung as the
ministers approach the altar or the organ played.*1819
3. When the ministers go up to the altar all stand. They may sit during
the inccnsation of the altar.
4. Standing, they sing (or alternate with the choir in singing) Kyrie,
eleison and — after it has been intoned by the celebrant — Gloria in excelsis
(when it occurs). Should the ministers sit for these chants the people may
sit also.
5. When the ministers rise to return to the altar, all stand. They sing the
responses Et cum spiritu tuo and Amen at the end of the Collect(s).”
14 Instr., n. 22 b.
18 Cf. C.E. I., v, 7, which orders the M.C. to direct the ceremonial of the congregation.
’« Except on days when the playing of the organ is forbidden (p. 437).
,T Should Flectamus genua be sung by the deacon before a prayer, all kneel, pray

COMMUNITY MASS

601

6. They sit for the singing (of Lessons by a lector and) of the Epistle
by the subdeacon and listen attentively, and for that of the Gradual,
Alleluia verse, Tract or Sequence sung by the choir. If they can sing these
they stand to do so.
7. When the procession to the place of the Gospel begins to move off,’·
all stand for the singing of the Gospel by the deacon, answer Et cum
spiritu tuo and Gloria tibi, Domine, and make the small sign of the cross
on the forehead, lips, and breast.
8. All sit for the homily, when the ministers sit, and stand when they
rise at its close.
9. If the Creed occurs, after the celebrant has intoned it, all sing it
either entirely or in alternation with the choir. When the ministers genuflect
at Et incarnatus in the recitation of the Creed all genuflect;” when these
words are sung all who are standing genuflect, but all who are sitting bow
only.20 If the ministers sit for the creed, all may sit, rising when the minis­
ters do.
10. All sing Et cum spiritu tuo and sit after the celebrant has sung
Oremus. They listen to the Offertory antiphon sung by the choir or to any
Latin motet that may be sung, or they sing these.
11. When the deacon comes to incense the clergy in choir, all stand.
They bow to the thurifer when he bows to them before and after incensing
them and then sit.
12. All rise when the celebrant sings the conclusion of the Sccret(s),21
they sing Amen and the responses to the dialogue that introduces the
Preface and listen to the Preface. All sing Sanctus-Benedictus and then kneel
and pray in silence during the entire Canon.
13. At the Consecration all bow but look up at the Host and chalice
when elevated.22
14. After the Consecration all stand23 and offer with the celebrant (say­
ing the prayer Unde et memores) the sacrifice. At the end of the Canon
all chant Amen and stand (if not already standing) for Pater noster, singing
Scd libera, etc., at its close, and Amen and Et cum spiritu tuo in reply to
Pax Domini, etc.
silently, and rise when he sings Levate. At most Masses in violet vestments and at a
requiem Mass all kneel for the Collect (s) and Postcommunion(s).
18 This avoids noise when the deacon begins to sing.
19 R.M., n. 522 a.
10 Cf. R.M., n. 518 b. Everyone kneels for the singing of these words on Christmas
Day and on the feast of the Annunciation (March 25).
11 Instr., n. 14 c. It would be more correct to stand for the Secret since it is a presi­
dential prayer, rising when the celebrant turns and says Orate, fratres. However, as
the Secret is not said aloud until its concluding words, the general practice is to remain
seated until these words arc sung.
There is an indulgence of seven years for saying silently “with faith, piety and
love" the words “My I.ord and my God" while looking at the elevated Host.
« In some places lay persons remain kneeling until the end of the Canon. All
should do so at most Masses in violet vestments and at a requiem Mass.

f

602

COMMUNITY MASS

15. All sing Agnus Dei in its entirety or in alternation with' the choir and
then kneel to prepare silently for Communion. They may recite the cele­
brant’s prayers of preparation or other suitable prayers.
16. When the bell is ning after Agnus Dei as a signal for the com­
municants to approach the altar; they do so without delay; and when the
celebrant turns to them with the Sacred Host they recite aloud with him
the triple Domine, non sum dignus.
17. If there is no one for Communion, the Communion antiphon is sung
while the celebrant receives the Most Holy Sacrament. If there arc com­
municants, it is sung during the distribution of Holy Communion, and it
may be prolonged when there arc many for Communion by adding verses
of an appropriate psalm and repeating the antiphon after each or every two
verses. The people join in singing this. When the Communion antiphon is
finished a Latin motet suitable for this part of Mass may be sung by all
or by the choir,2425
* or the organ may be played — except on a day when
this is forbidden (p. 437).
18. After the Communion those who have not received may sit during
the ablutions, and while the celebrant recites the Communion antiphon.
19. All stand for Dominus vobiscum and sing the response and Amen at
the end of the Postcommunion(s).
20. All sing Et cum spiritu tuo once more, and Deo gratias when the dea­
con has sung Ite, missa est (or Benedicamus Domino), then kneel for the
blessing and answer Amen.™
21. All stand for the last Gospel, during which a recessional hymn may
be sung, or the organ played — except on a day when this is forbidden
(p. 437).

II. Congregation at Low Mass
1. For low community Mass the 1958 Instruction (nn. 30, 31, 33) indi­
cates two ways of active participation:
a) Indirect participation2" by such prayers and song (hymns and
psalms, in Latin or in the vernacular27) as are in keeping with the different
parts of the Mass at which they arc used (which express the thought and
emotion of, and do what the corresponding parts do in, a solemn Mass).
The choice of such prayers and hymns, and the determination of the parts
of the Mass at which they may be correctly introduced is a matter for
expert advice;28
24 Instr., n. 27 c.
25 At a requiem Mass they sing Λ men in reply to Requiescant in pace and there is
no blessing.
28 Cf. Instr., n. 14 h.
2T Instr., n. 14 b.
-'Sec "Hymns at Low Mass" by Fr. Clifford Howell, S.J., in The Clergy Review,
July, 1959; and responses by Fr. F. McManus, passim, in Worship, 1960, 1961.

COMMUNITY MASS

603

/;) “The more complete way when the faithful liturgically answer the
celebrating priest, in a kind of dialogue with him, reciting aloud the parts
proper to them."20 When the people do this in Latin10 their participation
is direct, and this can be accomplished in four stages: (i) by making the
easier short responses; (ii) by making all the responses that the rubrics
direct the server at low Mass to make, and, in addition, by the communi­
cants saying aloud with the priest, the triple Domine, non sum dignus before
their Communion; (iii) by reciting with the celebrant these parts from the
Ordinary: Kyrie, Gloria, Credo, Sanctus-Benedictus, and Agnus Dei, and
also Baler noster;31 (iv) (for specially trained groups) by reciting with the
celebrant the Introit, Gradual, etc., Offertory and Communion antiphons
from the Proper of the Mass.
2. In general, it can be said that whatever the people sing at high Mass
they may say with the celebrant in low Mass; and in addition they may say
the prayers of preparation at the beginning of Mass,’1 the response to
Orate Fratres, the acclamations after the Epistle and Gospel, and the
Pater noster.
3. Solo organ playing at low Mass is very limited (see p. 437).
4. There is no reason why direct and indirect participation in low
Mass should not be combined by adding to the Latin texts (recited in
full or in part) hymns and prayers that are appropriate, i.e., do not hinder
active participation, provided these do not intrude themselves into parts of
the Mass that belong to the celebrant. Since the saying of the Epistle and
Gospel is really not proper to the latter, special provision is made (Instr.,
n. 14 c) by which these may be read to the people in the vernacular by
a lector, while the celebrant recites them in Latin in a subdued voice.
5. In a low commmunity Mass:
a) The people may not recite aloud with the priest — in Latin or in
a verbatim translation — any of the liturgical texts from any part of die
Mass except those enumerated above.”
b) The singing of Latin texts from the Ordinary or Proper at low Mass
is undesirable; it gives the impression of a hybrid form of the Mass rite and
creates confusion between the high Mass and low Mass rites.
c) Reciting a verbatim translation of any of the liturgical texts in the
mother tongue is not desirable. It gives the impression of a vernacular
liturgy which is not acceptable to the Church. Paraphrases of such texts are
preferable.
d) Singing a verbatim translation of any of the liturgical texts in any
Iu Instr., n. 31.
30 Cf. Instr., n. 14 b.
’> Instr., n. 32.
32 Since the server makes answer to these in low Mass. But expert opinion is
opposed, generally, to this since these prayers belong really to the celebrant's private
preparation and, in any case, are difficult for many people to say.
” Instr., n. 14 c.

'
p
!j
I

604

COMMUNITY MASS

COMMUNITY MASS

liturgical function — without an induit3435
*— is forbidden,3’ as it is forbid­
den in presence of the Blessed Sacrament exposed.3'’
6. At low community Mass then the best procedure for full active
participation is the following:

Entrance Rite
1. As the celebrant comes to the altar the people stand. They may say
(kneeling) the opening prayers with him or (standing) sing a suitable
entrance hymn or psalm or say silently appropriate prayers (e.g., the
Confiteor or an act of contrition). These must come to an end before the
Introit if the congregation is to say this with the priest, otherwise before
Kyrie.
2. Standing they answer Kyrie, recite Gloria with the priest (who says
alone the opening words), and reply Et cum spiritu tuo and Amen to the
Collect(s). Or they may say or sing a doxology (prayer of praise) which
must end when the celebrant finishes Gloria, so that the people listen to
the Collcct(s) and pray them from their missal.37

The Service

of the

Word

1. Seated, they read the Epistle (or other Lessons) while the priest is
reading it or listen to it if it is read by a lector. They may read aloud the
Gradual, etc., with the celebrant in Latin, or read it silently in their missal,
or sing a short38 hymn or psalm of praise to Christ (corresponding to the
Alleluia chant) or of welcome to him in the Gospel about to be read. At the
end of the Epistle they say Deo gratias.
2. Standing, the people make the responses before the Gospel, listen
to the celebrant as he reads it or to a lector when it is read in their mother
tongue. When it is finished they say Laus tibi, Christe.
3. They sit for the homily if there is one.
4. If the Creed is to be said, the celebrant says the opening word
and the people, standing, recite the formula with him or they may sing
a brief résumé of it. When the priest genuflects at Et incarnatus, etc., they
genuflect with him.
34 A number of countries have induits allowing this.
35 Instr., n. 13 b.
-a
»· S.R.C. 3537’, 4235*.
3T Should Flectamus genua occur before the Collect, all kneel, pray silently and
stand when the priest says Levate. They kneel for the Collect(s) in a Mass said in
violet vestments or at a requiem Mass.
’* It must finish before the Gospel.

605

The Eucharistic Sacrifice
The Preparation of the Gifts
1. The people reply Et cum spiritu tuo and then may sit down. After
Oremus they may recite, in Latin, the Offertory antiphon with the celebrant.
During the Offertory they may sing a suitable hymn or psalm, expressive
of offering, self-giving, etc., or say aloud appropriate prayers in the ver­
nacular (not, however, verbatim translations of those said by the priest)
or silently the prayers said by the celebrant. All this up to Orate, fratres.
2. Standing, they may reply (in Latin) to this invitation and then
follow the Secret(s) in their missals, answering Amen at the conclusion said
aloud by the priest.3*

The Canon

3. They listen to the Preface or follow it in their missals. With the
priest they recite in Latin Sanctus-Benedictus, or they may sing a brief
acclamation of praise in the vernacular.
4. They kneel until the Consecration is over,40 then stand. At Masses
celebrated in violet vestments or at requiem Masses they remain kneeling for
the entire Canon. At each Elevation they look at the Host41 and chalice.
All through the Canon they pray silently.43 They answer the great Amen
when the celebrant says the concluding words of the Canon, per omnia
saecula saeculorum.
The Communion Meal
5. Standing, all recite in Latin Pater noster, including Amen, with the
celebrant; answer Amen and Et cum spiritu tuo to Pax Domini, etc.
6. They recite Agnus Dei with the priest (who says alone the opening
words for the first time) and then kneel for the Communion.
7. The communicants approach the altar, after the signal given by the
ringing of the bell, once, after Agnus Dei. They recite aloud with the cele­
brant the triple Domine, non sum dignus before their Communion. During
the distribution of Communion the people may chant a suitable hymn or
psalm.
8. After the Communion those who have not received Holy Communion
may sit during the ablutions, until the celebrant says Dominus vobiscum
3U In some places they do not stand until this moment; it is more correct to stand
when directly addressed by the celebrant at Orate.
40 In some places until the end of the Canon.
41 There is an indulgence of seven years for saying (silently) “with faith, piety, and
love” the words My Lord and my God while they look at the Sacred Host.
43 Cf. Instr., n. 14

606

COMMUNITY MASS

before the Postcommunion (s). If able they may recite the Communion anti­
phon with the priest.
9. They answer Amen to the Postcommunion (s);*3 and Et cum spiritu
tuo to the priest’s greeting.
The Conclusion
10. All answer Deo gratias to the dismissal (Ite, missa est),** kneel for
the blessing, signing themselves, answer Amen, and stand.
11. They may may reply to the words that introduce the last Gospel.
During it they may sing, in the vernacular, a hymn or psalm of thanks­
giving suited to the feast or season. They genuflect with the priest at the
words Et Verbum caro, etc. They remain standing as he leaves the altar.
<-> They kneel for this at a Mass in violet vestments or at a requiem Mass.
« Amen to Requiescant in pace in a requiem Mass, if Benedicamus Domino is said,
there will be no blessing and the people remain standing.

GLOSSARY OF LITURGICAL TERMS

Altar (a) “Fixed" ("immovable") = “a (stone) table with its suppons consecrated
as one whole” (C.J.C. 1197).
(Z>) “Portable" ("movable") = “a stone, generally small, which is con­
secrated by itself (i.e., without the supports), or the same stone with a base
which, however, was not consecrated with it” (C.J.C. 1197, § 1).*
Ambo (plural — ambos or ambones) = A raised platform (a kind of rostrum or
pulpit) approached by steps and situated ordinarily outside the choir, among
the people, from which certain parts of the sacred liturgy, notably the Epistle
and Gospel of solemn Mass, were, and sometimes still are, sung
Anamnesis (a recalling to mind) = A prayer in the sacred liturgy' which fulfills
Christ's command to recall by the Mass what He has done for us (Lk 22:19;
1 Cor 11:24). In the Roman rite it is the prayer Unde et memores which
immediately follows the Consecration and the words haec quotiescumque, etc.
Aspergillum (Aspcrgil) = The instrument used (e.g., a brush) to sprinkle holy
water; a sprinkler.
Aspersorium (Aspersory) = A portable vessel to hold holy water.3
Beneficiary = («) The holder of a benefice.
(b) A cleric who aids the members of a Chapter in their choral duties in a
cathedral or collegiate church.
Bination (Duplication) = The offering by special faculty (cf. C.J.C. 806) of
two, or more, Masses by the same priest on the same day.
Bows: 1. /X deep or profound bow (to bow deeply) = a deep bow of the body
(p. 200).
2. A bow (to bow; = A moderate bow of the body.
3. A bow of the head (to bow his head) = a deep bow of the head only.
Canon (a person) = A member of a cathedral or collegiate Chapter (see Chapter).
Canon (Pontificalis) = A liturgical book containing the Ordinary and Canon of
the Mass and some liturgical forms proper to prelates. At Mass it is used,
instead of the altar charts, by Cardinals, Bishops, Abbots, and lesser prelates
(e.g., certain Protonotarics Apostolic).
Canonical Hours — The seven "Hours" or parts of the daily recitation of the
Breviary or Divine Office (i.e., Matins with Lauds, Prime, Terce, Sext, None,
Vespers. Compline).
1 Many liturgical terms have several meanings. The meaning in any particular case,
then, must be determined by the context. In this Glossary the chief meaning or meanings
are given for the most important liturgical words.
- In many churches even the high altar is not a "fixed" or "immovable" altar in the
liturgical sense, although, because of its great weight and size, it may not be movable,
in the usual sense of the term. In the centre of its table there is embedded a portable
altar stone. This is the real altar, and this alone has been consecrated. The large struc­
ture. often of wood, may be blessed, but it cannot be consecrated.
•I It is also used in the liturgical books for aspcrgil.

607

608

GLOSSARY OF LITURGICAL TERMS

Catafalque4 = (a) A coflîn-shaped framework covered with a pall, which repre­
sents the coffin and the corpse when these arc not present, and over which the
Absolution for the dead may be given.
(Z>) A stand on which the coffin (or sometimes a casket, when the body is
absent) rests during the funeral service.
(c) A structure erected in some places over the coffin and covered with a pall
(it is sometimes called a hearse5*).
Cathedral = The chief or mother church of a diocese, in which the Bishop has
his permanent episcopal throne (cathedra).
Ceremonies = (a) All that belongs to the external worship of the Church.
(b) The actions'1 (attitudes, gestures, movements) of external worship.
(c) The actual performance of a rite.7*
Chancel = That part of a parish church which lies between the altar rails and
the altar. In other great churches it is called the “choir."
Chapter = A college (i.e., a corporation or organized body of persons with com­
mon duties and privileges) of clerics instituted by ecclesiastical authority to
carry out divine worship (the sacred liturgy) in a more solemn manner and to
perform certain other ecclesiastical functions (cf. C.J.C. 391).
A Cathedral Chapter = A chapter, made up of dignitaries and canons, attached
to the cathedral of a diocese to carry on there the divine worship in more
solemn form, to aid the Bishop as his council, and, when the see is vacant, to
supply his place in the administration of the diocese (cf. C.J.C. 391).
A Collegiate Chapter = A chapter of secular priests attached, not to the cathedral,
but to another important church, which they serve especially by the celebration
of the sacred liturgy.*
Choir = (a) In cathedral, collegiate, and conventual churches that part of the
building,9 raised and closed off from the nave, where the canons or monks (or
nuns) have their stalls.
(b) The clergy that arc taking part (in the choir of the church) in a liturgical
function (e.g., the Deacon incenses "the choir”).
(c) A body of singers, clerical or lay, to whom is entrusted the singing of
certain parts of the liturgy, which they sing either independently or antiphonally with the congregation.
Clementine Instruction = An instruction for the right ordering of the Forty
Hours’ Prayer which was first issued by Clement XI in 1705, and, in its final
form, by Clement XII in 1731.
Collegiate Church = A church served by a body of secular canons, other than
cathedral canons.
Conopaeum = The tentlike veil of the tabernacle.
4 R R. VII, iii, speaks of feretrum (sec b above) when the body is present; it uses
tumulus, [the ordinary meaning of which is “grave,” and it is so used in R.R. VII, iii,
13] or lectica mortuorum when the body is absent. C.E. II, ix, uses lectica also; and
lectus mortuorum or castrum doloris for the imposing structure that is erected for the
Absolution in the case of a person of high rank.
4 Nowadays used also of the car which bears the corpse to the place of burial.
0 In contrast to the words which arc recited or sung (in this sense the ceremonies
arc a part of the rite).
7 See Rite.
’There arc such Chapters attached to the chief basilicas of Rome (and elsewhere),
e.g., at St. Peter's, St. Mary Major’s.
9 Generally it is between the nave and the altar; sometimes, however, it is behind the
altar. In some churches there are two choirs, one in front of, the other behind the
high altar.

Μ

GLOSSARY OF LITURGICAL TERMS

609

Conventual Church = Λ church attached to a monastery of Religious (men or
women).
Cross (a) Greek = The equilateral cross (the four arms being of equal length).
(b) Latin = The cross in which the transverse bar is shorter than the up­
right, and the head piece projects above the transverse bar.
Dialogue Mass = A low Mass at which some or all of the responses are said aloud
by those present. Sometimes the parts which are sung in solemn Mass, e.g.,
the Gloria and Creed, are also recited aloud with the Celebrant in this Mass.
Dignitary = /X member of a Chapter who has a precedence of honour over the
other canons, e.g., the dean, the precentor.
Duplication (See Bination).
Epistolary (Epistolarium) = A book for the use of the Subdeacon containing the
pencopcs (or passages of Sacred Scripture appointed for liturgical use) which
are chanted as the Epistle of the Mass or as a Lesson.
Embolism (an insertion, addition) = In the Roman rite the prayer Libera which
immediately follows the Pater noster and is an amplification of the last petition
of that prayer.
Evangcliarium = A book for the use of the Deacon containing the pericopes (see
Epistolary) which arc sung as the Gospel of Mass.
Faldstool = A portable folding chair with arm rests but no back, used by bishops
(and some lesser prelates) to sit on or kneel before, during liturgical functions.
Feria = The liturgical name for a weekday (hence “ferial” — of or pertaining
to a weekday).
Footpace = The platform on which an altar stands (the Italian word predella
is also used).
Frontal (Antepcndium, Pallium) = A piece of precious fabric such as silk,
brocade, or tapestry, which covers the front of an altar on which Mass is
celebrated.
Grcmial = An ornamental veil (a lap cloth or apron) laid on the Bishop’s knees
when sitting at certain functions.
Hebdomadary (Hebdomadarian) = A choir official, i.e., the canon or religious
appointed to act for a wreek (hebdomada) as the officiant at the choral recitation
of the Canonical Hours and the celebration of the capitular or conventual Mass.
(See Mass.)
Holy Water (purifying or cleansing water) = The hallowed water which is called
“blessed” (benedicta) by the Church. Also called lustral water.
Induit (Apostolic) = A faculty granted by the Holy See that permits something
to be done that is not allowed by the common law of the Church.
In piano = On the ground, on the floor of the sanctuary (not on a step).
Leonine Prayers = The prayers (Hail, Mary. three times, etc.) ordered by Leo
XII1 (in 1884 and 1886) to be said after certain Low Masses.
Liturgy, The Sacred = 1. The entire public worship of the Mystical Body of Jesus
Christ, Head and members.10
2. (In the Eastern churches) The Mass.
Liturgical Function = A sacred action which, from the institution of Jesus Christ
or the Church, is carried out, in accordance with the liturgical books approved
by the Holy See, by persons legitimately deputed to give due worship to God,
the saints or the blessed.11
10 Instr, n. 1; accordingly, exercises of piety like the Stations of the Cross or the
recitation of the Rosary, even when they take place in public in a church and are
directed by a priest, arc not liturgical functions.
u C.J.C. 1256; Instr, n. 1.

n
610

GLOSSARY OF LITURGICAL TERMS

Mass 1. Capitular (Chapter) = The conventual Mass (see infra) of a cathedral
or collegiate Chapter.
2. Conventual = A Mass12 celebrated daily in choir,'1 at an hour and in a
manner determined by the rubrics as the principal part of the daily sacred
liturgy*4 in cathedral and collegiate churches, and in the conventual churches of
such Religious1' as are bound to the choral recitation of the Canonical Hours
(R.M., n. 285).
3. Parochial — (a) The Missa pro populo, i.e., the Mass which must be
offered on certain days for the members of their flock by those"1 who have the
care of souls.*7
(b) The chief public Mass18 celebrated10 on days of obligation or of special
public celebration in a parochial or quasi-parochial church for the benefit oP
the people of the parish.21
4. Votive = A Mass celebrated, for a reasonable cause, not in conformity
with the Office of the day, but according to the wish (votum) of the celebrant,
or of his superior, or of the person for whose intention the Mass is being offered.
Memoriale Rituum
A liturgical book compiled by Benedict XIII in 1725 for
the carrying out in simpler form of the ceremonies of Candlemas, Ash Wednes­
day and, formerly, those of Holy Week in smaller parochial churches.22
Ombrcllino (or umbella) — A small canopy, in the form of a white silk umbrella,
which is carried over the Blessed Sacrament when It is moved from one place
to another (cf. e.g., S.R.C. 3322).
Oratory
A place destined for divine worship, but not intended chiefly for the
use of all the faithful to practice in it publicly their religion.
An oratory is public if it is built chiefly for the convenience of some group
of persons, even private persons, yet the faithful in general have the right to
enter it, at least during divine service. It is semipublic if it is built for the
convenience of a certain community or body of the faithful, and is not open
to everyone (e.g., a college or convent chapel). It is private or domestic if it
is erected in a private house for the sole benefit of some family or private
person (CJ.C. 1188).
Office, Divine = A form of public vocal prayer contained in a liturgical book
called the Breviary. It is arranged by the Church and ordered to be said daily
in her name by all clerics in major Orders, by all who hold an ecclesiastical
benefice, and by solemnly professed members of certain Religious Orders of
men and women (cf. CJ.C. 135, 610, 1475).
Office(s), Divine = 1. Any exercise of public divine worship. (Cf. e.g., C.J.C.
269, § 3; 1188, § 2.)
1: Normally at least a sung (if not a solemn) Mass.
I ’ And so, ordinarily but not necessarily, with the attendance of the Chapter or
religious community.
II Normally, therefore, the Mass will be in conformity with the Office of the day
(R.M., n. 286).
18 Men or women.
16 E.g., residential bishops; parish priests.
17 C.J.C. 339, 466.
18 Often sung and with some added marks of solemnity (e.g., the Asperges on Sundays).
10 Normally by one of the priests of the parish.
20 I e . to permit them to take part in it, but not in the sense that the ministerial fruit
is applied to them.
21 Cf. S.R.C. 3128, 3887; C.J.C. 821, S 2.
22 Its use in other smaller churches or in oratories was allowed only by Apostolic
induit. The Simple Rite of the Restored Order of Holy Week (1957) is now authorized
for use in all small churches and oratories.

GLOSSARY OF LITURGICAL TERMS

611

2. The entire daily liturgy,33 i.e., the Canonical Hours and the conventual
Mass.
Ordinary (person) = A cleric who has “ordinary” jurisdiction (i.e., the power
of ruling attached by ecclesiastical law itself to some position or office) in the
external “forum,”23
2425
*over a specified territory or over a certain body of persons.
Hence, e.g., a residential Bishop (and his Vicar General) is the “Ordinary” of
his diocese; an Abbot of his monastery; a major Superior of the members of
his Order or Congregation. (Cf. C.J.C. 198, § 1; 488.)
The “Ordinary of the place” has a narrower meaning: it docs not include
Religious superiors (C.J.C. 198, § 2).
Ordinary (of the Mass) = That unchangeable, or practically unchangeable, part
of the Mass into which the “Proper” is fitted as into a framework.2*
Patron Saint (of a place) = The saint chosen by a place (country, province,
diocese, city, town) or by a moral person (a society), and constituted by the
approbation of the Holy See, as an object of special honour and as the particular
advocate with God of a designated place or group of persons. (CJ.C. 1278;
S.R.C. 3048.)
Pax-brede20 = A tablet or disk of precious metal, ivory, etc., with a handle bearing
a sacred image and used after the Agnus Dei in the Mass to convey the kiss of
peace from the Celebrant to certain persons.
Pericope = A passage of the Holy Scriptures appointed to be sung or read in the
sacred liturgy.
Pontificals (Pontificalia) = Insignia or ceremonial ornaments worn by prelates
when celebrating pontifically2728
*the Divine Offices.
The pontificals common to all prelates who have the right to use them are
buskins and sandals, gloves, the dalmatic and tunicle, the ring, the pectoral
cross, and the mitre. The Canon Pontificalis2* is also regarded as one of the
“pontificals”20; and for higher prelates, within the territory of their jurisdiction,
the throne and the crozicr.30
“Pontificalia Exercere'’ = (a) (In Canon Law) “to perform functions which,
according to the liturgical laws, require pontifical insignia, i.e., the crozier and
mitre” (C.J.C. 337, §2).
(Λ) (In sacred liturgy) to celebrate the Divine Offices according to the rile
proper to prelates.31
Prelate = (a) (Real) A cleric, secular or regular, who has ordinary’ jurisdiction
in foro externo (CJ.C. 110). (See Ordinary.)
(b) (Titular or Honorary) = A cleric who receives from the Holy See
the name and rank of prelate. He is styled “Monsignor,” and enjoys special
liturgical privileges. (Cf. CJ.C. 812; S.R.C. 4154.)
23 Cf. CJ.C. 413; C.E. II. xxxiii, 33. Divina officia has a special canonical meaning
also defined in CJ.C 2256.
24 I.e., the sphere in which the Church exercises authority in matters affecting her
public welfare and that of her subjects.
25 More correctly called “Order (Ordo) of Mass” It is inserted in the Missal between
the Masses of Holy Saturday and Easter Sunday. In modern Missals all the second
part of it from the Sanctus to the end of the Mass was called Canon Missae. The
Missal of 1962, however, says "Ordo Missae" at the head of the pages from Pater
noster to the end.
2,1 Instrumentum pacis. Cf. R. X. 3; C.E. I, xxiv, 6. 12; xxix. 8, xxx, 2.
27 Some of them are used by prelates even at a nonpontifical Mass.
28 Sec “Canon.”
2t>Cf. S.R.C. 4154
10, 27, 31, 70, 80).
10 CJ.C. 239 (15°), 337, 274 (6°), 325; S.R.C. 4154; Apostolic Constitution Ad
incrementum of August 15. 1934 (A.A.S. 1934. p. 497 ff).
31 Cf. e.g., S.R.C. 4154 (§§ 7, 25).

612

GLOSSARY OF LITURGICAL TERMS

Prelate, Greater = A Cardinal anywhere (outside Rome); a Nuncio Apostolic in
the place of his nunciature: an Apostolic Delegate in the place of his delegacy;
an Archbishop in his province; a Bishop in his diocese; an Abbot in the place
of his jurisdiction.
Proper (of the Mass) = Those parts of the rite of Mass that vary according to
the day or feast which is being observed. The Proper has two parts: the Proper
of the Season (de tempore) and the Proper of the Saints.
Recto tono = Sung on the same note (the same pitch), in an even, well-sustained
voice, without modulation or melodic inflexion.
Regulars (Regular Clergy) = 1. The professed members of a Religious Order
(and who, therefore, have taken solemn vows, C.J.C. 488).
2. (In a popular sense) Clerics who are bound by vows and live in a com­
munity according to rule (regula) as opposed to the “secular" (or parochial)”
clergy.
Religious = A person who has taken vows in a religious Institute (Order or
Congregation) (C.J.C. 488, § 7°).
Rite = 1. The form and manner of a religious observance32
33 (i.e., the words to be
said and the actions to be done in carrying out any given external act of
worship, e.g., the rite of Baptism).
2. The forms of public worship used by certain bodies of Catholics (e.g.,
the Roman rite; the Eastern rite; the Ambrosian rite).
Sacrarium’‘(Piscina) = A covered basin,3536
37
with a pipe running from it into the
earth, into which water or other things (e.g., the water used for the ceremonial
washing of sacred linens; the remains of blessed ashes) which had been used
for sacred purposes are thrown to dispose of them.
Sanctuary (or Presbytery)34 = The (Eastern) part of a church (often one or
more steps higher than the choir) which immediately surrounds the high altar.”
Sedile (Sedilia) = A scat or bench with room for the Celebrant and sacred
ministers. It is placed on the Epistle side of the sanctuary (cf. R.G. XVII, 6;
C.E. I, xii, 22).
Titular (Title) — (a) (Of a church) The Divine Person, mystery,38 sacred
object,3* or saint in whose name and to whose honour a church or oratory is
founded and is consecrated or solemnly blessed, and after whom it is named
(cf. C.J.C. 1168; 7; S.R.C. 3048).
(b) (Of an altar) The Divine Person, mystery, sacred object or saint in
whose name and to whose honour an altar, immovable, or movable, is con­
secrated (cf. C.J.C. 1201).40
32 Sometimes Regulars arc also parochial clergy.
33 The word ordo is used in this sense also, e.g., Ordo Missae, ordo administrandi
Sacramenta.
34 The word is used also in ecclesiastical Latin for (a) sacristy, (b) a chapel or
shrine.
35 Situated normally in the south wall of the sanctuary or in the sacristy, and also
in the baptistry.
36 Sometimes this term is applied to the entire choir.
37 In small churches y-where there is no choir or chancel — it is that part of the
church between the altarrail and the altar.
»
39 E.g., The Incarnation.
39 E.g., the Holy Cross.
«° The primary titular of the high altar should be the same as the titular of the
church itself (C.J.C. 1201, 5 2).

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9

INDEX
Ablutions at low Mass, 286, 287
at solemn Mass, 511
Absolution for dead, 540 if
body absent. 540, 547
body present, 543, 547
ceremony, 543
general rules, 540
over a cloth, 550
preparations, 542
Accident, with Precious Blood, 148
with Sacred Host, 149
Acolytes, 408
at Absolution for dead, 543
general rules for, 408
incensation of, 496
requiem Mass, 363
solemn Mass, 408; coram Sanctissimo,
555
sprinkling of, 395
sung Mass, 569
Active participation in the liturgy, 593
Additions to rite of Mass, 126
Agnus Dei, at low Mass, 276
at solemn Mass, 504
Alb, 170
at Mass, 215
Alleluia, addition of, 106, 116
A lleluia verse, 115
All Souls’ Day, funeral on, 91
Mass of, 99
Masses within octave, 97
three Masses on, 89
Altar, the, 151
incensation of, 420 IT. 467
Mass after consecration of, 66
ornamentation of. 152
preparation of. for Holy Communion.
279
preparation for Mass, 207
privileged. 100
reverences to, 203
sprinkling of. 393, 557
Ambo, 474. 479
Amice, the, 169
at Mass, 214
Angels, votive Mass of, 59
Anniversary, of death, Mass on, 96
of^clecHon^and consecration of bishop,

of election and consecration of Pooc
69,82,112
of ordination, 112
Anamnesis, 27^
Antependium, 153
for requiem Mass. 535
Application, of conventual Mass, 81
of Mass, 38
Armless priest, Mass of, 380, 383
Asperges, 391
coram Sanctissimo, 557
sung Mass, 567
Aspersory bearer, 392
Assistant priest, 528
to blind priest, 378
to disabled priest, 378
at “first” Mass, 375, 529
at solemn Mass, 529

616

at Holy Communion, 321
Assistant at sung Mass. 575
Assistants at bishop’s Mass, 347

Meatus, Mass of, 46, 47, 65, 82
Bell, 160
coram Sanctissimo, 337
at Mass, 355
Benedicamus domino, 120
Benediction Host, 223, 263
Bination, 371 if
on Palm Sunday, 374
Biretta, at low Mass, 218
in choir, 449
Bishop, anniversary of election, 69, 82,
112
low Mass of a. 346, 352
name in Canon. 258
Blessing, of altar cloths, 153
of altar cross, 156
of bishop/' at Mass, 351; after Com­
munion, 329
of church or oratory, 66; Mass after.
66
Church requisites, faculty to bless, 153
of newly ordained priest, 376
of sacred linens, 164
of vestments. 169
of water, 389
Blessing, the, at low Mass, 296
at solemn Mass, 513
Blessing after Communion, 329
Blessing the deacon at Mass, 477
Blessing the subdeacon at Mass, 474
Blind priest. Mass of, 378
Blood, Precious, accident with. 148
Bodily preparation for Mass. 142, 210
Books, liturgical, 7
Bows, 199 if
to the altar cross, 203
to the choir, 405; of the choir, 452
in choir at Mass. 452
at incensation, 419, 420
at low Mass, 201
at requiem solemn Mass, 535
al solemn Mass, 452; coram Sanctissimo, 555
toward the Missal, 203
Bread for Mass, 127
remedying defects in, 130
Burial, rite of. 548 fl*
Caerimoniale Episcoporum, \Ί
Calendar, 43 if
diocesan, 48
local, 48, 51
for Mass, 51
of religious, 48
Candlemas. 68
Candles. 157
failing at Mass, 125, 146
lighting. 355
for low Mass, 157; of bishop. 346
for solemn Mass, 158
for sung Mass, 567
Candlesticks, altar, 156

INDEX
Canon, of low Mass, 258
of Mass, 120
of solemn Mass, 499
Canon. Pontifical, 347, 349 (cf. 607)
Canonised saint, votive Mass of newly, 65
Canopy, altar, 152
Cantus ad libitum, 16
Cards, altar, 158
Cathedral, dedication of, 48, 49
titular of, 47, 50
Celebrant, at Asperges, 391
for dead, 536
at low Mass, 209 fl
at Mass coram Sanctissimo, 338, 553
solemn Mass, 399
sung Mass, 566
Cemeteries, requiem Mass in chapels of.
97
Censer, see Thurible
Ceremonial of bishops, 17
Chalice, the, 161
elevation of, 269
foreign body in, 147
offering of, 251
preparation of, for Mass, 212
purification of, 286
Changes (arbitrary) in rite of Mass. 125
Chanters, at absolution for dead. 545
al Solemn Mass, 435, 440 if
Chant for votive Mass, 63; see also,
Music; Tone
Chasuble, the. 172
at Mass, 217
Child’s funeral, Mass on occasion of, 98
Choir (of clergy), side of greater dignity,
425
at solemn Mass, 448 ff
Choir Ceremonies, arriving late, 454
bows. 452
genuflections, 452
kneeling, 451
leaving choir, 454
recitation of prayers, 453
sign of the cross, 482
sitting, 450
solemn Mass, 448; coram Sanctissimo,
556; for dead, 535
standing. 450
striking breast. 453
sung Mass. 566
Choir dress, 448
Christ Eternal High Priest, votive Mass
of, 56
Christmas day, Masses of. 371, 373
Church, blessing of, Mass after. 66
dedication. Mass after, 64
Ciborium, the, 163
for Consecration, 262
purification of. 290
removal of. 320
veiling of. 163, 223
Cincture, the. 171
at Mass, 215
Clementine Instruction, 18
Clergy, ceremonies of. see Choir cere­
monies
Cloths, altar, 153

617

Collectae imperatae, 113 fî
for the dead, 114
Collects, 106 ff
Colour, liturgical for votive Mass, 63
of vestments, 167
Commemorated Office, Mass of a, 82
Commemorations. 110
number of, 111
privileged, 110
Commentator at Mass, 596
Commingling, the. 278
Common of Sainis, 15, 16
Communicantes, at Mass, 260
proper, 120: (i) in votive Mass, 63;
(ii) in requiem Mass, 104
Communio (antiphon), 293
Communion, assistant priest at. 321
at bishop’s Mass, 350
celebrant’s, 280
clergy, 316, 509
coram Sanctissimo, 325
on Good Friday, 324
on Holy Saturday, 324
hour of, 325
on Maundy Thursday, 324
minister of, 323
outside Mass, 323 ff; rite. 326 ff
prayers before, at Mass. 279
of religious at a grille, 330
server’s, 317
shortage of Hosts, 319
of sick, within Mass, 322
at solemn Mass. 507, 510
at sung Mass, 585
within Mass, 314 ff
Communion plate, the. 160, 317
purification of. 322
Community Mass. 598
hymns at. 447
Confession before Mass. 141, 209
Confiteor, in choir, 453
for Communion. 328
nt low Mass. 228
Mass server’s, 357
at solemn Mass, 466
Conformity of Conventual Mass with
Office. 79. 81
of private Mass with Office, 51, 55
Congregation, the, at solemn Mass, 600
at low Mass. 602
Congregation of Sacred Rites. 21
Congress. Eucharistic, Mass for. 64
Conopaeum. the. 207
for requiem Mass. 535
Consecration, of altar, votive Mass after.
646
of church, votive Mass after, 64
Consecration (of Mass), of bread. 140
conditions for lawful Consecration, 140
for valid Consecration. 137
of wine. 138
Consumption of Precious Blood. 283
Consumption of Sacred Particles after
ablutions. 140
Conventual Mass. 79 ff
application of, 81
conformity with Office. 81
hour of, 81

9

618

INDEX

obligation of, 80
requiem Mass, 82
rite of, 83
Conventual Masses, number of, 82
Corporal, the. 164
folding, 288
purification of, 282
spreading, 222
Corpse, morally present, 92, 540
Creed, Nicenc, 117
at low Mass, 242
at solemn Mass, 485
Cross, altar, 155; bows to. 203
processional, 462
sacristy, bows to, 204
Cross-Bearer, 462
Cruets, 159
Custom, 24 if
and Code of Canon Law, 26
and liturgical law, 27
and rubrics of Missal, 29
and S.R.C., 30

INDEX
Eucharistic Congress, votive Mass for.
64
Evening Mass. 324
Exequial Mass. 92
on All Souls’ Day, 91
Exposition of Blessed Sacrament. 335
Mass for, 66
prayer for. 112, 338
and requiem Mass, 67
External solemnity, of dedication of
church, 68
of feast of Sacred Heart. 68
of founder, 68
of Patron, 68
of titular, 68
votive Mass for, 68
Extraordinary celebration, Mass for. 65
Eyes during Mass, 195

Daily Mass of the dead, 97
Dalmatic, the, 172
Days, liturgical, 45 if
precedence of, 49
Days on which Mass may be celebrated,
34
Deacon, Asperges, 392 f
minister of Holy Communion, 330
music of, 444
office of, 398, 401
solemn Mass, 401; coram Sanctissimo,
554 if; of the dead 536 ff; with an
A.P., 532
Dead Mass, see Requiem Mass
Death of celebrant during Mass, 144
Decrees of S.R.C., 22
Dedication, of cathedral, 48, 49
of a church, external solemnity of. 68
feast of. 50
votive Mass for, 64
Defective sight. Mass of priest with. 378
Defects in celebration of Mass, 123 ff
remedying, 124
Deportment, general, at Mass. 182
Dialogue Mass, 594
hymns at, 447
Diocesan calendar, 48
Disabled priest, Mass of. 378 ff
Domine, non sum Dignus, 279
before Communion. 316, 602, 605
Duplication, see Bination

Faith, Propagation of, Mass for, 70
East broken in error. 143
Fasting before Mass, 210
Faults in celebration of Mass, 301 ff
Feasts, classification of, 44, 46
order of precedence of, 49
Feriae. 45
First Friday, votive Mass of Sacred Heart,
74
First Mass of a newly ordained priest,
low Mass, 375
solemn Mass. 376
First Thursday, votive Mass of Christ,
Priest. 74
First Saturday, votive Mass of Immacu­
late Heart of Mary, 74
Flectamus genua, 199, 357, 445, 451, 472,
527, 600
Flowers on altar, 154
F oreign body in chalice, 147
Form of sacrament-sacrifice, 136
Formulary of Mass, 14
Forty Hours’ prayer. Masses for, 67
Founder, external solemnity of, 68
feast of, 47, 48. 50
votive Mass of. 69
Fraction, the. 276
Fragments of Sacred Host in ciborium.
289
Frontal of altar, sec Antepcndium
Fruits of Mass, 38 ff
Funeral Mass. 92
on All Soul’s Day, 91
for child, 98
Funeral rite, 540, 548

Elevation, of Chalice, 269
of Host. 266
the Little, 273
of Mass nearby, 224-225
Ember Days, 235, 364
commemoration of, 110, 235
Embolism, the. 275
Epistle, chanting of, 445, 474; al low
Mass. 237; at solemn Mass. 472 ff;
at sung Mass. 571, 579
place of, 473
Et incarnatus est, in choir, 451

Genuflection, 196ff, 306
in choir, 452
coram Sanctissimo, 534. 553
solemn Mass. 452
Gesture, liturgical, 182 ff
Girdle, see Cincture
Gloria in Excelsis, 106
at low Mass, 232
al solemn Mass, 470
Golden Wedding. Mass for, 71
Good Friday, Communion on, 324
Gospel, at low Mass. 241; at solemn
Mass, 476 ff; place of, 479

Gospel, last, 121
at low Mass, 297
at solemn Mass. 514
at sung Mass. 580
Gradual, 115
at low Mass. 238
Grave, blessing of, 548
Gregorian Masses, 98 ff

11 ane igitur, 261
Hands, at solemn Mass, 401, 403
position of. in celebration of Mass.
185 ff. 304
Heart, Immaculate, of Mary, Mass. 74;
Sacred, votive Mass of, 74
Heretic, Mass for. 42
Holy Saturday, Communion on, 324
Mass on. 35
Holy water, see Lustral water
Holy Week, 36. 49
Host for Benediction, 223
Host for Mass, accident with 148, 149
consecration of. 137, 140
defects in, 147
Hosts for Communion. 222, 246
consecrated on corporal, 283
at Mass. 262
putting into tabernacle, 285
renewal of. 225
reservation of, 320
shortage of, 319
Hour of Mass, 35
of conventual Mass, 81
Humeral veil, 173

Illness of celebrant during Mass. 144
Images, incensation of. 424. 495
Incensation, 410 ff
altar. 420 ff, 467
celebrant. 495
choir, 425 ff
cross, 495
images, 424. 495
oblata, 493
order of, 425
people, 419, 496
persons of high rank, 428
relics, 424
solemn Mass, 492; coram Sanctissimo,
558, 560; requiem, 536
sung Mass. 565
Incense. 160, 410
blessing. 415
putting in censer. 414
at sung Mass. 576. 582
Incensing, act of, 417
number of swings. 418, 426
Indulgence of privileged altar, 100
Instrumental music in church. 439
Intention for Mass, 137 ff
formation of. before Mass, 210
at Mass, 263
Interchange of Epistle and Gospel. 60
Interruption of Mass, 143 ff
Introit, 106
chanting of, 440
at low Mass, 230
at Solemn Mass. 469

619

ite Missa est, 120
chanting of, 444, 513
Jesus Christ, Eternal High Priest, votive
Mass of, 74
Judica (psalm), 105, 227
Key of tabernacle, 208
Kind of Mass to be celebrated, 52 ff
Kisses, ceremonial, 184
at low Mass, 355
al Mass coram Sanctissimo, 555
at requiem Mass, 536
omission of, 408, 536, 555
Kissing altar. 184. 304
Kiss of peace, 344, 429. 505
Kneeling in choir, at solemn Mass. 451
Kyrie, eleison, 231

Laity, rules for. at low Mass, 602
at solemn Mass. 600
Lame priest. Mass of. 385
Language of the liturgy. 595
Law, liturgical, and Code of Canon Law,
6
Lectern. 474, 481
Lector. 565, 571, 579
Leonine prayers. 121 f. 299
Lessons (several) in Mass. 235, 527
Libera me (absolution for dead), 545.
551
Linens, sacred, 164
Litanies (greater and lesser), 66
commemoration of, 111
and conventual Mass. 82
and exclusion of requiem Mass, 85
Liturgical act, 4
Liturgical books. 7
typical edition of. 7
Liturgical days, 45 ff
table of precedence. 49
Liturgical texts of solemn Mass, singing
of. 433. 439
Liturgy, sacred, 3
definition, 3
parts of, 4
purpose of, 5
Lunette, purification of, 285. 292
Lustral water, blessing of. 389
sprinkling of. 391
Maniple. 171
at Mass, 216
Marriage, blessing for, 71 ff
Mass for, 71
Mary. Blessed Virgin, votive Masses of,
59
Immaculate Heart, votive Mass, 74
Mass, active participation in, 593
at altar where distribution of Holy
Communion is in progress, 341
application of. 38 ff
arbitrary changes in rite of. 128
of a bishop, 346. 352
celebrated as votive, 55
conventual, 79 ff
coram Sanctissimo, low Mass. 335;
solemn Mass, 552

620

INDEX

days on which celebrated, 34
defects in celebration of, 123 ff
of a disabled priest, 378 ff
fruits of, 38 if
hour of, 35; in the evening, 36
kind of, 52 IT
material for, 127 ff; material requisites
for, 151 ff
parochial, 76
on penitential days, 527
place of, 33; in open air, 34; at privi­
leged altar, 100; at sea, 34
in presence of a “greater prelate,” 343
“private,” conformity with Office, 51,
quality of, 52 ff
requiem, 84 ff; rite, 332 ff
rite of, of low Mass, 177 ff; of solemn,
397 ff, 457 ff; of sung, 564 ff
rite of votive of I class, 64; of II class,
65; of 111 class, 75; of IV class, 75
serving, 353 ff
in a strange church, 51
variable parts of, 105 ff
votive, 55 ff
without a server, 365
Master of Ceremonies, 406
at solemn Mass, 407
at sung Mass, 575
Material for the sacrifice, 127 ff
Maundy Thursday, Communion, 324
Mass, 35
Memento of the Dead, 271
Memento of the Living, 259
Memoriale Rituum, 18
Missa Cantata, 564
coram Sanctissimo, 588
of dead, 587
simple form of, 569
solemn form of, 575
Missal, marking for Mass, 211
Missal, Roman, 8 ff
Missal stand, 158
Missa Pro Populo, 76
and conventual Mass, 78
and requiem Mass, 78
Missa Pro Sponso Et Sponsa, 71
Missa Quotidiana Defunctorum, 97
Missionary feast or congress, votive Mass
for. 70
Motet, singing of. at Mass. 442
Munda Cor Meum, at low Mass. 239; at
solemn Mass. 477
Music. 432 ff
of the celebrant. 443
of the deacon. 444
instrumental, in church, 439
at low Mass, 446
of the subdeacon, 445
Musical texts of solemn Mass, 433, 439
Mysteries liturgically identical and com­
memorations, 110

Newly ordained priest. Mass of, 375, 376
Newlywed, votive Mass of, 71
Nobis quoque peccatoribus, 272
Nuptial blessing, 71 ff

Obligation of Conventual Mass, 80
Octaves, 47
Offertory, at low Mass, 245; at solemn
Mass, 489
Omissions in rite of Mass, remedying, 127
Orate fratres, 254
Oratio imperata, 1 13
for the dead, 114
Orato super populum, at low Mass, 294
at solemn Mass, 527
Ordinaries, and usages contrary to the
rubrics, 32
Ordination, prayer on anniversary of. 112
Ordination Masses, 377
Organ, 436 ff
accompanying, 437
at low Mass, 437
at solemn Mass, 438
supplying liturgical text, 434
when silent. 437, 438
Ornamentation of altar, 152
Pall, 165
Parochial Mass, 76
Particles, sacred, consumption of, after
ablutions. 140
Paten, 162
Pater Noster, at low Mass. 275
chanting of. 444
at solemn Mass. 503
Patron, 46, 47. 48, 49
external solemnity of. 68
feast of, 46 ff; and Missa pro populo,
77
Pax, 429
at low Mass, 344, 351
at solemn Mass, 505
to persons of high rank, 351, 430
Pax-brede, the. 430
People, active participation of. in Mass.
593
incensation of, 496
rules for active participation, 600, 602
sprinkling of. 394
Placeat, 294
Place of Mass. 33
Pope, anniversary of coronation. 69, 82,
112
prayer for. in Canon, 258
Prayer of Blessed Sacrament, 112
Prayer, chanting of, 443
in preparation for Mass, 210
in thanksgiving after Mass, 301
Prayers, after Mass (Leonine), 121, 299
to be memorized, 205
recitation of, in choir, 453
Prayers, the, at celebration of low Mass.
233
at solemn Mass, 472
Prayers of Mass, the, accessory, 110
change of. 115
conclusion of, 108
division of. 110
number of. 111, 114
ordered ( imperatae ), 113
in requiem Mass, 87
ritual prayers, 109, 112
structure of, 106

INDEX
votive, 114; for the dead, 114
under one conclusion, 109
Preaching at high Mass, 483
coram Sanctissimo, 559
requiem Mass, 538
Precedence of liturgical days, 49
Precious Blood, consumption of, 283
Preface, 118 ff
chanting of, 444
at low Mass. 255
at solemn Mass, 255, 498
Preparation, of body for Mass, 142
of celebrant for Mass, 209, 210
of soul for Mass, 141, 209, 210
Priesthood of Christ, votive Mass of, 56
Privileged altar. 100
Privileged requiem Masses, 91
Profession, religious during Mass, 316
votive Mass for, 57
Propagation of Faith, prayer for, 113
votive Mass of, 70
Proprium de Tempore, 14
Proprium Sanctorum, 14
pro aliquibus locis, 16
Purification, of chalice. 286
of ciborium. 290
of Communion plate, 322, 329
of corporal. 282
of lunette, 285, 292
of paten, 282
of sacred vessels, 289 ff
Purificator, 165
Quality of Mass. 52 ff
Quam oblationem, 262
Quarter Tense Days, see Ember Days
Question, singing of. 445
Qui pridie, 264

Reburial, requiem Mass for, 94
Relics, inccnsation of, 423
Mass where preserved. 47
reverences to. 198. 220, 227
Religious, calendar of churches of, 48
Communion of. at grille, 330
conventual Mass. 79 ff
Reliquaries, on altar, 154
Remembrance, of the dead, 271
of the living, 259
Renewal of vows during Mass, 316
Requiem Mass, 84 il
after announcement of death, 94
on anniversary of death, 96
in chapels of cemeteries. 97
classes of. 84
conventual, 82
“daily,” 97
on day of death, 93
exequial Mass, 92
of I class, 91; II class, 93; III class. 94;
IV class, 97
formulary of. 85
low Mass, 332 ff
prayers in, 87
of priest with defective sight, 380
“private,” between death and burial. 93,
95
privileged, 91

621

for reburial. 94
at request of donor of stipend, 53
rite of. 103
sequence in, 89
solemn Mass, 534 if
on third, seventh, thirtieth day, 94
when excluded, 85
within octave of Ail Soul’s Day, 97
Requisites for Mass, 151 ff
Reverences, in Mass, 196 ff
to persons. 220
on way to altar, 219
Rite of feasts. 46
Rogations, Mass, 66
commemoration of. Ill
conventual Mass, 82
see also, Litanies
Rosar)’. Holy, feast of. 68
Rubricians. 24
Rubrics, 19 ff
and custom, 29
laws of restraint, 182
study of, 21

Sacrament Blessed, prayer of. 112. 338
reverences to. 219-220, 337, 553-554
votive Mass of, 66
Sacred Heart, external solemnity of feast.
68
votive Mass (First Friday), 74
Saints. Common of. 15, 16
votive Mass of, 59
Salutations to persons. 220; omission, 555
(cf. 536)
Sanctuaries, votive Masses in. 71
Sanctus, at low Mass. 256
at solemn Mass. 499
Sedilia (sedile), 458, 567
going to, 404
returning from. 405
Sequence. 117
in requiem Mass, 117
Sermon. 483 ff
coram Sanctissimo, 559
requiem Mass. 538
Serving Mass. 353 ff
coram Sanctissimo, 363
of the dead, 363
Shortage of Sacred Hosts for Communion.
319
Sick. Communion of. within Mass. 322
Sick priest. Mass of. 378
Sign of the Cross. 191, 305
in choir. 452
large, 191
over the oblata, 193
over the people. 192
small. 192
Silver Wedding, votive Mass for. 71
Singers, at Mass, 435
Sitting, in choir, 450
coram Sanctissimo, 555
at solemn Mass, 450
Skull cap, at Mass, 449
Solemn Mass. 397 ff
coram Sanctissimo, 552
on penitential days. 527
requiem, 534 ff

622

INDEX

rite of. 397 ff, 457 ff
synopsis of ceremonies, 516 ff
Solo singing at Mass, 435
Special occasion. Mass for. 69. 70
S.R.C., rec Congregation of Sacred Rites
Standing, at altar, 183
in choir. 450
State of soul for Mass, 141
Stipend for Mass and donor’s intention. 52
Stole. 171
at Mass. 216
Striking the breast, 194
in choir at Mass. 453
Subdeacon. 398, 401
at A sperges, 392 f
at Mass coram Sanctissimo, 554
music of, 445
requiem Mass. 536 ff
at solemn Mass, 398, 401; at Mass with
an A.P.. 532
substitute for, at Mass, 398
Sundays, 45
Sung Mass, see Missa Cantata
Supplement to missal, 16
Synopsis of ceremonies of solemn Mass,
516 ff
Te igitur, 257
Thanksgiving, after Mass, 301
votive Mass of, 58
Thurible, carrying. 412
handing, 413
handling, 412
holding. 414
opening, 413
using, 416 ff
Thurifer, at solemn Mass, 460 ff
at sung Mass, 576
Time required for celebration of low
Mass. 302
Titular, 47
of an altar, 66
of cathedral, 47, 50
of a church, 50, 64
external solemnity of feast, 68
of religious order. 50
Tone, of prayers. 396, 443
of Preface. 444
of Pater noster, 444
Torchbearers. 409
at bishop’s Mass. 350
at solemn Mass, 409
al sung Mass. 573, 583
Tract. 116
Trcntal (Gregorian Masses). 98 ff
Triduum Sacrum, 36, 49
Tunicle, 172
Turning al altar, 183
Typical edition of liturgical book, 7
Unde ct Memores, 270
Usage contrary to rubrics. 30. 32

Variable parts of Mass, 105 ff
Veil, chalice, 288
ciborium, 163, 223
humeral, 173
Vernacular, use of. al Mass, 595

Vessels, sacred, for Mass, 160 if
Vesting for Mass, 213
Vesting prayers, 214
Vestments, blessing of, 169
colour of, 167
“Gothic, ’’ 173
material of, 166
preparation of, for Mass, 208
sacred, 165
Vigil, 46
Visiting priest, Mass of, 351
Vocations, votive Mass for, 57
Voice, 177
in low Mass, 179, 303
in solemn Mass, 179
Vomiting the Sacred Species, 150
Votive Mass, of angels, 59
of B.V.M., 59
chant for, 63
colour for, 63
of a divine person, 58
formulary of, 61
kinds of, 56
Masses which may be celebrated as
votive, 58
Masses which may not be celebrated
as, 61
permission of Ordinary for, 56
pro aliquibus locis, 16, 58
of a saint, 59
special intention for, 53
table of, 56
of thanksgiving, 58
variable parts of, 63
when excluded, 62
Votive Masses. I class, 64
II class. 65
III class. 74
IV class. 75
Votive Prayers. 114
for dead, 114
Vows, renewal of. during Mass. 316

Walking during a ceremony. 182
Washing, fingers, at low Mass, 253; Mass
coram Sanctissimo, 339; solemn Mass,
497; requiem Mass. 538
hands before Mass, 211
Water. Lustral (holy), blessing of, 389
sprinkling of. 391
Water in wine at Mass, 133
at low Mass. 249
at solemn Mass, 490 IT
Wedding. Silver or Golden, votive Mass
for. 71
Weekdays (feriae), 45
Wine for Mass, 131 IT
consecration of, 268
offering of. at low Mass. 251; at solemn
Mass, 491
remedying defects in, 134
taking at Offertory, 248
Woman answering at Communion. 328
at Mass. 367
Women in church choirs, 436

Year, liturgical. 43