The New Texts of the Roman Missal – Part II

Explaining the History of the Roman Missal

The Roman Missal is the book containing the prescribed prayers, chants, and instructions for the celebration of Mass in the Roman Catholic Church. Published first in Latin under the title Missale Romanum, the text is then translated and, once approved by a recognitio by the Vatican Congregation for Divine Worship and the Discipline of the Sacraments, is published in modern languages for use in local churches throughout the world.

In 2002, Pope John Paul II introduced a new edition of the Missale Romanum (editio typica tertia, the “third typical edition” [since the Second Vatican Council]) for use in the Church. Soon after, the complex work of translating the text into English began. As the Church in the United States and throughout the English-speaking world prepares to introduce the new edition of the Missal, so does the Church in other countries as the Missale Romanum, editio typica tertia is translated into other languages. The process of implementing a new edition of the prayers of the Mass is not new, but has occurred numerous times throughout the history of the Church as the Liturgy developed and was adapted to particular circumstances to meet the needs of the Church.

In the earliest centuries of the Church, there were no books containing prescribed liturgical prayers, texts, or other instructions. Because the faith of the Church was (and still is) articulated in liturgical prayer, there was a need for consistency and authenticity in the words used in the celebration of the Liturgy. Collections of prayers developed gradually for use in particular locations and situations such as for a particular monastery, for the Pope, or for other local churches. Such collections were contained in libelli (“booklets”) which over centuries were drawn together into larger collections of prayers.

Eventually larger, more organized collections of prayers were assembled into “sacramentaries” (liber sacramentorum or sacramentarium), which contained some, but not all, of the prayers of the Mass. The earliest of these sacramentaries were attributed to Pope Leo I, “Leo the Great” (440-461), and Pope Gelasius (492-496), but surviving versions of those sacramentaries date from centuries later. Other early manuscripts (such as the Ordines Romani) contained detailed descriptions of the celebration of the Mass with the Pope in Rome. Those written accounts may have gradually served as instructions or rubrics for the celebration of Mass in other settings. Liturgical books grew as they passed from one community (a local church, a diocese, a monastery, etc.) to another, often with prayers added in margins or in blank spaces. The process of sharing text was by copying by hand. This was a laborious task which at times led to inconsistencies and errors.

The first true liturgical books which could be called “missals” were found in monasteries beginning around the 12th and 13th Centuries. A missale contained not only the prayers but the biblical readings, the chants, and the rubrics for the celebration of Mass. It is difficult to trace exact origins of the first missal. The first book bearing the name Missale Romanum appeared in 1474, perhaps not coincidentally in the same century as the invention of the printing press by Johannes Gutenberg (1440). But it was not until after the Council of Trent that Pope Pius V, in 1570, promulgated an edition of the Missale Romanum that was to be in obligatory use throughout the Latin Church (except in cases where another rite had been in place for at least 200 years). This marked the first official attempt at uniformity in the celebration of the Mass in the history of the Church.

Since that time, to accommodate the ongoing evolution and development of the Liturgy, new editions of the Missale Romanum were promulgated by Popes for use in the Church:

 1604 – Pope Clement VIII

 1634 – Pope Urban VIII

 1881 – Pope Leo XIII

 1920 – Pope Benedict XV

 1962 – Pope John XXIII

 1970 – Pope Paul VI

 1975 – Pope Paul VI

 2002 – Pope John Paul II

In addition, there were a number of other minor revisions to the text, published as “reprints” which incorporated minor changes. The most recent of these were in 1957 after Pope Pius XII’s revisions to the rites of Holy Week and the Sacred Triduum in 1955, and in 2008, when Pope Benedict XVI incorporated a number of additional prayers, included those for recently canonized saints as well as for the celebration of an extended Vigil for Pentecost.

Overview of the Changes

Let’s take a moment to review some of the liturgical changes that pertains to the liturgical office of the Deacon.

Many of the prayers of the renewed liturgy will ask more than command. In reading the Collect (Opening Prayer) and other Mass texts, it seems as if we are always telling God what to do. Instead, we must always see ourselves as placing ourselves at the mercy of God and asking for intercession. That is why this dialogue between the priest and deacon is changing. It is no longer a command, but a request.

In the present Sacramentary there are four introductions to the Lord’s Prayer. You will notice in the New Roman Missal there is only one. This would pertain to Deacons when they are conducting (or teaching others to conduct) Communion Services. The familiar words “You may address the assembly in these or similar words” is now omitted from the text. We must use the given introduction only.

Deacon Presentation

on the Implementation of the Roman Missal, Third Edition - page 1

The same holds true for the Invitation to Communion. Both the Invitation and the people’s response changes.

The Dismissal falls within the liturgical task of the deacon. You will notice that there are four dismissals and you may use any one at any given liturgy. But again, a caveat, you may only use of the these four. Extemporaneous

dismissals are not allowed.

Note: The second and third dismissals written we penned by Pope Benedict himself. It was his desire that the people have a sense that when dismissed from the liturgy they are dismissed with a particular mission in mind.

The Deacon At Mass

General Principles

The Eucharistic sacrifice of the Mass is the action of Christ (GIRM 11) and of God’s people, in which the human race adores the Father, through Christ, in the Holy Spirit (16), and the faithful join themselves to Christ in giving thanks and in acknowledging the great things God has done (78). The Mass is the ‘sacrament of unity” (91, 92) in which the faithful are nourished from the table of God’s Word and of Christ’s Body (28). This unity is expressed particularly in common posture (42), in communal singing (47), reverential silence (45, 56), and in sharing together of the one bread and one cup (83, 321). The assumption of the Roman Missal is that every Sunday and feast day, the Eucharistic liturgy will be celebrated with song (40, 115), with a cantor (104), with one or two readers (109), and with other assisting ministers (115). The liturgical books, particularly those used by the priest celebrant, the deacon and the assisting ministers should be beautiful and appropriate to the celebration (349) rather than being disposable pages or booklets. Since the liturgical texts themselves convey the tradition of the Church and the inspired Word of God (Sacred Scripture) appropriate reverence and honor should be given to them. Therefore the liturgical texts provided by publishers and approved by the Bishop’s conference are to be favored over binders or folders with copied pages and combined texts.

The rubrics assume that the celebration of Mass will take place in a church (288) with a freestanding altar (299), an ambo for proclaiming God’s Word (309), and a presidential chair used by the priest at certain points during the celebration (310) If, the tabernacle is located in the sanctuary, all the ministers genuflect to it only when they first approach the altar and when they leave the sanctuary, but not during the celebration of Mass itself (274).

After the priest, in virtue of the sacred ordination he has received, the deacon has first place among those who minister in the celebration of the Eucharist. For the sacred order of the diaconate has been held in high honor in the Church since the time of the Apostles. (1) At Mass the deacon proclaims the Gospel reading, sometimes preaches God’s Word, announces the intentions of the General Intercessions, ministers to the priest, prepares the altar and serves the celebration of the sacrifice, distributes the Eucharist to the faithful, especially under the species of Precious Blood, and from time to time gives directions regarding the people’s gestures and posture (GIRM, 94).

Mass with a Deacon

When there is a deacon present at the Eucharistic celebration, he should exercise his ministry wearing sacred vestments, an Alb and Stole and if possible with a dalmatic. (1) The deacon:

  1. assists the priest and processes slightly behind him to his right side (unless he is carrying the Book of the Gospels, in which case, he precedes the priest);
  2. proclaims the Gospel and, at the request of the priest celebrant, may preach the homily (see GIRM no. 55);
  3. gives timely directions to the faithful, saying exactly and only those things that are contained in the liturgical texts. He does not change or add anything to the words of the given directives.**
  4. announces the intentions in the General Intercessions;
  5. assists the priest celebrant in distributing Holy Communion, especially as minister of the Precious Blood, and cleanses and arranges the sacred vessels;
  6. as needed, performs the offices of other ministers when none of them are present (GIRM, 171).

Introductory Rites

  • Vested and carrying the Book of the Gospels slightly elevated, the deacon precedes the priest on the way to the altar or else walks at the priest’s side if the Book of the Gospels is already enshrined on the altar (172).
  • Upon arriving at the altar, if he is carrying the Book of the Gospels, the deacon omits the reverence and goes up to the altar.
  • After placing the Book of the Gospels on it, along with the priest, he venerates the altar with a kiss. However, if he is not carrying the Book of the Gospels, he customarily makes a profound bow to the altar with the priest alone, and then with him venerates the altar with a kiss. If, however, the tabernacle is located in the sanctuary, all the ministers genuflect to it only when they first approach the altar and when they leave the sanctuary, but not during the celebration of Mass itself (274). Finally, if incense is used, he assists the priest in putting some in the censer and incensing the cross and the altar (173).
  • After the incensation, the deacon goes to the chair with the priest, sits next to him at his right, and assists him as required.
  • The Act of Penitence - Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession.
  • The deacon may lead the community in form C of the penitential rite, the form that includes the tropes. The deacon should not lead the penitential rite by introducing form A with the Confiteor (I confess) or form B (Have mercy on us O Lord…) this is reserved to the priest.
  • The rite concludes with the priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance.
  • On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place.(51)

The Kyrie Eleison

  • After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence (this follows form A & B and does not follow form C). Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it. It may by introduced by the Deacon –in place of the cantor.
  • As a rule, each acclamation is sung or said twice, though it may be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances. When the Kyrie is sung as a part of the Act of Penitence, a trope may precede each acclamation i.e. formula C in the Roman Missal.(52)

Liturgy of the Word

  • If incense is used, the deacon assists the priest when he puts incense in the censer during the singing of the Alleluia or other chant.
  • Then he makes a profound bow before the priest and asks for the blessing, saying in a low voice: “Your belssing, Father”** The priest blesses him: “May the Lord be in your heart and on your lips that you may proclaim his Gospel worthily and well, in the name of the Father and of the Son and of the Holy Spirit.” The deacon signs himself with the sign of the cross and responds: Amen.
  • Then he takes the Book of the Gospels which was fittingly laid on the altar and, with a bow to the altar, processes to the ambo, slightly elevating the book, with the censer bearer preceding him, while the censer is smoking, and with ministers holding lighted candles.
  • There he greets the people, saying, with his hands joined: “The Lord be with you,”** and then, “A reading from the Holy Gospel according to …”** signing the book with his thumb and afterwards, himself on his forehead, mouth and breast.
  • He incenses the book and proclaims the Gospel reading.
  • After the reading, he acclaims without raising the Book of the Gospels: “The Gospel of the Lord,”** to which all respond: “Praise to you, Lord Jesus Christ.”
  • Then he venerates the book with a kiss and the deacon says inaudibly: “Through the words of the gospel may our sins be wiped away.”** He then returns the book to the priest or places it in another suitable place. (If you are celebrating Confirmation with Bishop Cunningham, you do not kiss the book but bring it to the Bishop to reverence.)
  • In more solemn celebrations, as circumstances allow, the Bishop may impart a blessing to the people with the Book of the Gospels.
  • Then the deacon carries the Book of the Gospels to the side table or another dignified and appropriate place (175). If there is no other qualified reader present, then the deacon may deliver the other readings as well (176). However, every effort should be made to insure the presence of lectors for the celebration of the Eucharistic liturgy.
  • After the priest introduces the General Intercessions, the deacon announces the intentions from the ambo or another suitable place (177). He remains at the ambo while the priest concludes the General Intercessions with a prayer.
  • At the conclusion of this prayer, the deacon begins the preparation of the altar.

Liturgy of the Eucharist

  • After the General Intercessions, while the priest remains at the chair, the deacon prepares the altar, assisted by the acolyte(s), but the care of the sacred vessels belongs to the deacon. He assists the priest in receiving the people’s gifts in a suitable place.
  • Next, he hands the priest the paten with the bread to be consecrated, pours wine and a little water into the chalice saying inaudibly: “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity”** then passes the chalice to the priest.
  • He may also make this preparation of the chalice at the side table.
  • If incense is used, the deacon assists the priest with the incensation of the gifts, the cross and the altar; afterward he, or the acolyte, incenses the priest and the people (178).
  • During the Eucharistic Prayer, the deacon stands near but slightly behind the priest, so that when needed he may assist the priest with the chalice or the Roman Missal. The deacon should never give the impression that he is concelebrating in the same manner as a priest.
  • As a general rule, from the epiclesis until the elevation of the chalice the deacon remains kneeling. If there are several deacons present, one of them goes to place incense in the censer for the consecration and then incenses at the elevation of the host and the chalice (179) This is a change, Bishop Cunningham prefers that if the deacon is able, he kneel during the Consecratory Prayers.
  • At the final doxology of the Eucharistic Prayer, the deacon stands next to the priest, and after the priest (or Bishop) hands him the chalice, he elevates the chalice as the priest raises the paten with the Eucharistic bread, until the people have responded with the acclamation Amen (180).
  • After the priest has said the prayer for peace and the greeting “The peace of the Lord be with you always” and the people have made the response “And with your spirit,” the deacon may invite all to exchange the sign of peace, saying, with hands joined and facing the people: “Let us offer each other the sign of peace.”** He himself receives the sign of peace from the priest and may offer it to the other ministers near him (181)
  • After the priest’s communion, the deacon receives under both kinds from the priest himself and then assists the priest in giving communion to the people. But if communion is given under both kinds, the deacon ministers the chalice. No minister receives communion before or with the priest celebrant.
  • When the distribution is completed, the deacon immediately and reverently consumes at the altar all of the Blood of Christ which remains; he may be assisted, if needs dictate, by other deacons and priests (182) or, in their absence, by Extraordinary Ministers of Holy Communion (Norms for the Distribution and Reception of Holy Communion in the Dioceses of the United States of America, no. 37).
  • After communion, the deacon returns to the altar with the priest and collects any remaining fragments. He then takes the chalice and other vessels to the side table, where he cleanses them and arranges them in the usual way; the priest returns to the chair. During the preparation he prays the following prayer inaudibly “What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.”** But it is permissible to leave the vessels to be cleansed, suitably covered and at a side table on a corporal, immediately after Mass following the dismissal of the people (183).

Concluding Rite