General Instruction on the Roman Missal and Commentary
GENERAL INSTRUCTION OF THE ROMAN MISSAL — INSTITUTIO GENERALIS MISSALIS ROMANI
II. CONCELEBRATED MASS
199. Concelebration, which appropriately expresses the unity of the priesthood, of the Sacrifice, and also of the whole People of God, is prescribed by the rite itself for the Ordination of a Bishop and of priests, at the blessing of an abbot, and at the Chrism Mass.
Unless the good of the Christian faithful requires or suggests otherwise, concelebration is also recommended at
The Evening Mass of the Lord’s Supper;
The Mass during Councils, meetings of Bishops, and synods;
The conventual Mass and the principal Mass in churches and oratories;
Masses at any kind of meeting of priests, either secular or religious.[101]
An individual priest is, however, permitted to celebrate the Eucharist individually, though not at the same time as a concelebration is taking place in the same church or oratory. On Holy Thursday, however, and for Mass of the Easter Vigil, it is not permitted to celebrate individually.
200. Visiting priests should be gladly welcomed to Eucharistic concelebration, as long as their priestly standing is ascertained.
201. Where there is a large number of priests, concelebration may take place even several times on the same day, wherever necessity or pastoral benefit suggest it. Nevertheless, it must be held at different times or in distinct sacred places.[102]
202. It is for the Bishop, in accordance with the norm of law, to regulate the discipline for concelebration in all churches and oratories of his diocese.
203. To be held in high regard is that concelebration in which the priests of each diocese concelebrate with their own Bishop at a stational Mass, especially on the more solemn days of the liturgical year, at the Ordination Mass of a new Bishop of the diocese or of his Coadjutor or Auxiliary, at the Chrism Mass, at the Evening Mass of the Lord’s Supper, at celebrations of the Founder Saint of a local Church or the Patron of the diocese, on anniversaries of the Bishop, and, lastly, on the occasion of a Synod or a pastoral visitation.
For this same reason, concelebration is recommended whenever priests gather together with their own Bishop either on the occasion of a retreat or at any other meeting. In these instances the sign of the unity of the priesthood and also of the Church inherent in every concelebration is made more clearly manifest.[103]
204. For a particular reason, having to do either with the significance of the rite or of the festivity, the faculty is given to celebrate or concelebrate more than once on the same day in the following cases:
A priest who has celebrated or concelebrated the Chrism Mass on Holy Thursday may also celebrate or concelebrate the Evening Mass of the Lord’s Supper;
A priest who has celebrated or concelebrated the Mass of the Easter Vigil may celebrate or concelebrate Mass during the day on Easter Sunday;
On the Nativity of the Lord (Christmas Day), all priests may celebrate or concelebrate three Masses, provided the Masses are celebrated at their proper times of day;
On the Commemoration of All the Faithful Departed (All Souls’ Day), all priests may celebrate or concelebrate three Masses, provided that the celebrations take place at different times, and that the norms established regarding the application of second and third Masses are observed;[104]
A priest who concelebrates with the Bishop or his delegate at a Synod or pastoral visitation, or concelebrates on the occasion of a meeting of priests, may celebrate Mass again for the benefit of the faithful. This holds also, with due regard for the prescriptions of law, for groups of religious.
205. A concelebrated Mass, whatever its form, is arranged in accordance with the norms commonly in force (cf. nos. 112-198), except for those matters that are to be observed, even with appropriate adaptation to circumstances, as set forth below.
206. No one is ever to enter into a concelebration or to be admitted as a concelebrant once the Mass has already begun.
207. In the sanctuary there should be prepared
Seats and texts for the concelebrating priests;
On the credence table: a chalice of sufficient size or else several chalices.
208. If a deacon is not present, his proper duties are to be carried out by some of the concelebrants.
In the absence also of other ministers, their proper parts may be entrusted to other suitable members of the faithful; otherwise, they are carried out by some of the concelebrants.
209. In the vesting room or other suitable place, the concelebrants put on the sacred vestments they customarily wear when celebrating Mass individually. Should, however, a good reason arise, (e.g., a large number of concelebrants or a lack of vestments), concelebrants other than the principal celebrant may omit the chasuble and simply wear the stole over the alb.
The Introductory Rites
210. When everything has been properly arranged, the procession moves as usual through the church to the altar, the concelebrating priests walking ahead of the principal celebrant.
211. On reaching the altar, the concelebrants and the principal celebrant, after making a profound bow, venerate the altar with a kiss, then go to their designated seats. The principal celebrant, if appropriate, also incenses the cross and the altar and then goes to the chair.
The Liturgy of the Word
212. During the Liturgy of the Word, the concelebrants remain at their places, sitting or standing whenever the principal celebrant does.
When the Alleluia is begun, all rise, except for a Bishop, who puts incense into the thurible without saying anything and blesses the deacon or, if there is no deacon, the concelebrant who is to proclaim the Gospel. In a concelebration where a priest presides, however, the concelebrant who in the absence of a deacon proclaims the Gospel neither requests nor receives the blessing of the principal celebrant.
213. The homily is usually given by the principal celebrant or by one of the concelebrants.
The Liturgy of the Eucharist
214. The Preparation of the Gifts (cf. nos. 139-146) is carried out by the principal celebrant, while the other concelebrants remain at their places.
215. After the prayer over the offerings has been said by the principal celebrant, the concelebrants approach the altar and stand around it, but in such a way that they do not obstruct the execution of the rites and that the sacred action may be seen clearly by the faithful. They should not be in the deacon’s way whenever he needs to go to the altar to perform his ministry.
The deacon exercises his ministry at the altar whenever he needs to assist with the chalice and the Missal. However, insofar as possible, he stands back slightly, behind the concelebrating priests standing around the principal celebrant.
The Manner of Speaking the Eucharistic Prayer
216. The Preface is sung or said by the principal priest celebrant alone; but the Sanctus is sung or recited by all the concelebrants, together with the congregation and the choir.
217. After the Sanctus, the priest concelebrants continue the Eucharistic Prayer in the way described below. Unless otherwise indicated, only the principal celebrant makes the gestures.
218. The parts spoken by all the concelebrants together and especially the words of consecration, which all are bound to say, are to be said in such a way that the concelebrants speak them in a very low voice and that the principal celebrant’s voice be clearly heard. In this way the words can be better understood by the people.
It is a praiseworthy practice for the parts that are to be said by all the concelebrants together and for which musical notation is provided in the Missal to be sung.
Eucharistic Prayer I, or The Roman Canon
219. In Eucharistic Prayer I, or the Roman Canon, the prayer Te igitur (We come to you, Father) is said by the principal celebrant alone, with hands extended.
220. It is appropriate that the commemoration of the living (the Memento) and the Communicantes (In union with the whole Church) be assigned to one or other of the concelebrating priests, who then speaks these prayers aloud, with hands extended.
221. The Hanc igitur (Father, accept this offering) is likewise said by the principal celebrant alone, with hands extended.
222. From the Quam oblationem (Bless and approve our offering) up to and including the Supplices (Almighty God, we pray that your angel), the principal celebrant alone makes the gestures, while all the concelebrants speak everything together, in this manner:
The Quam oblationem (Bless and approve our offering) with hands extended toward the offerings;
The Qui pridie (The day before he suffered) and the Simili modo (When supper was ended) with hands joined;
While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look toward them and afterwards bow profoundly;
The Unde et memores (Father, we celebrate the memory) and the Supra quae (Look with favor) with hands extended;
From the Supplices (Almighty God, we pray that your angel) up to and including the words ex hac altaris participatione (as we receive from this altar), they bow with hands joined; then they stand upright and cross themselves at the words omni benedictione et gratia repleamur (let us be filled with every grace and blessing).
223. The commemoration of the dead (Memento) and the Nobis quoque peccatoribus (Though we are sinners) are appropriately assigned to one or other of the concelebrants, who speaks them aloud alone, with hands extended.
224. At the words Nobis quoque peccatoribus (Though we are sinners) all the concelebrants strike their breast.
225. The Per quem haec omnia (Through him you give us all these gifts) is said by the principal celebrant alone.
Eucharistic Prayer II
226. In Eucharistic Prayer II the Vere Sanctus (Lord, you are holy indeed) is spoken by the principal celebrant alone, with hands extended.
227. From the Haec ergo dona (Let your Spirit come upon) to the Et supplices (May all of us who share) inclusive, all the concelebrants speak all the following together:
The Haec ergo dona (Let your Spirit come upon) with hands extended toward the offerings;
The Qui cum passioni (Before he was given up to death) and the Simili modo (When supper was ended) with hands joined;
While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look toward them and afterwards bow profoundly;
The Memores igitur (In memory of his death) and the Et supplices (May all of us who share) with hands extended.
228. The intercessions for the living, Recordare, Domine (Lord, remember your Church), and for the dead, Memento etiam fratrum nostrorum (Remember our brothers and sisters), are appropriately assigned to one or other of the concelebrants, who speaks them aloud alone, with hands extended.
Eucharistic Prayer III
229. In Eucharistic Prayer III, the Vere Sanctus (Father, you are holy indeed) is spoken by the principal celebrant alone, with hands extended.
230. From the Supplices ergo te, Domine (And so, Father, we bring you these gifts) to the Respice, quaesumus (Look with favor) inclusive, all the concelebrants speak all the following together:
The Supplices ergo te, Domine (And so, Father, we bring you these gifts) with hands extended toward the offerings;
The Ipse enim in qua nocte tradebatur (On the night he was betrayed) and the Simili modo (When supper was ended) with hands joined;
While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look at them and, afterwards, bow profoundly;
The Memores igitur (Father, calling to mind) and the Respice, quaesumus (Look with favor) with hands outstretched.
231. The intercessions Ipse nos (May he make us an everlasting gift), Haec hostia nostrae reconciliationis (Lord, may this sacrifice), and Fratres nostros (Welcome into your kingdom) are appropriately assigned to one or other of the concelebrants, who speaks them aloud alone, with hands extended.
Eucharistic Prayer IV
232. In Eucharistic Prayer IV, the Confitemur tibi, Pater sancte (Father, we acknowledge) up to and including the words omnem sanctificationem compleret (bring us the fullness of grace) is spoken by the principal celebrant alone, with hands extended.
233. From the Quaesumus, igitur, Domine (Father, may this Holy Spirit) to the Respice, Domine (Lord, look upon the sacrifice) inclusive, all the concelebrants speak all the following together:
The Quaesumus igitur, Domine (Father, may this Holy Spirit) with hands extended toward the offerings;
The Ipse enim, cum hora venisset (He always loved those) and the Simili modo (When supper was ended) with hands joined;
While speaking the words of the Lord, each extends his right hand toward the bread and toward the chalice, if this seems appropriate; as the host and the chalice are shown, however, they look toward them and afterwards bow profoundly;
The Unde et nos (Father, we now celebrate) and the Respice, Domine (Lord, look upon this sacrifice) with hands outstretched.
234. The intercessions Nunc ergo, Domine, omnium recordare (Lord, remember those) and Nobis omnibus (Father, in your mercy) are appropriately assigned to one or other of the concelebrants, who speaks them aloud alone, with hands extended.
235. As to other Eucharistic Prayers approved by the Apostolic See, the norms established for each one are to be observed.
236. The concluding doxology of the Eucharistic Prayer is spoken solely by the principal priest celebrant and, if this is desired, together with the other concelebrants, but not by the faithful.
The Communion Rite
237. Then the principal celebrant, with hands joined, says the introduction to the Lord’s Prayer. Then, with hands extended, he says the prayer itself together with the other concelebrants, who also pray with hands extended and with the people.
238. Libera nos (Deliver us) is said by the principal celebrant alone, with hands extended. All the concelebrants, together with the people, sing or say the final acclamation Quia tuum est regnum (For the kingdom).
239. After the deacon or, when no deacon is present, one of the concelebrants has said the invitation Offerte vobis pacem (Let us offer each other the sign of peace), all exchange the sign of peace with one another. The concelebrants who are nearer the principal celebrant receive the sign of peace from him before the deacon does.
240. While the Agnus Dei is sung or said, the deacons or some of the concelebrants may help the principal celebrant break the hosts for Communion, both of the concelebrants and of the people.
241. After the commingling, the principal celebrant alone, with hands joined, privately says the prayer Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or Perceptio Corporis et Sanguinis (Lord Jesus Christ, with faith in your love and mercy).
242. When this prayer before Communion is finished, the principal celebrant genuflects and steps back a little. Then one after another the concelebrants come to the middle of the altar, genuflect, and reverently take the Body of Christ from the altar. Then holding it in their right hand, with the left hand placed below, they return to their places. The concelebrants may, however, remain in their places and take the Body of Christ from the paten presented to them by the principal celebrant or by one or more of the concelebrants, or by passing the paten one to another.
243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says the Ecce Agnus Dei (This is the Lamb of God). With the concelebrants and the people he continues, saying the Domine, non sum dignus (Lord, I am not worthy).
244. Then the principal celebrant, facing the altar, says quietly, Corpus Christi custodiat me ad vitam aeternam (May the body of Christ bring me to everlasting life), and reverently receives the Body of Christ. The concelebrants do likewise, communicating themselves. After them the deacon receives the Body and Blood of the Lord from the principal celebrant.
245. The Blood of the Lord may be received either by drinking from the chalice directly, or by intinction, or by means of a tube or a spoon.
246. If Communion is received by drinking directly from the chalice, one or other of two procedures may be followed:
The principal celebrant, standing at the middle of the altar, takes the chalice and says quietly, Sanguis Christi custodiat me in vitam aeternam (May the Blood of Christ bring me to everlasting life). He consumes a little of the Blood of Christ and hands the chalice to the deacon or a concelebrant. He then distributes Communion to the faithful (cf. nos. 160-162). The concelebrants approach the altar one after another or, if two chalices are used, two by two. They genuflect, partake of the Blood of Christ, wipe the rim of the chalice, and return to their seats.
The principal celebrant normally consumes the Blood of the Lord standing at the middle of the altar.
The concelebrants may, however, partake of the Blood of the Lord while remaining in their places and drinking from the chalice presented to them by the deacon or by one of the concelebrants, or else passed from one to the other. The chalice is always wiped either by the one who drinks from it or by the one who presents it. After communicating, each returns to his seat.
247. The deacon reverently drinks at the altar all of the Blood of Christ that remains, assisted, if necessary, by some of the concelebrants. He then carries the chalice over to the credence table and there he or a duly instituted acolyte purifies, wipes, and arranges it in the usual way (cf. no. 183).
248. The Communion of the concelebrants may also be arranged so that each concelebrant communicates the Body of the Lord at the altar and, immediately afterwards, the Blood of the Lord.
In this case the principal celebrant receives Communion under both kinds in the usual way (cf. no. 158), observing, however, the rite chosen in each particular instance for Communion from the chalice; and the other concelebrants should follow suit.
After the principal celebrant’s Communion, the chalice is placed on another corporal at the side of the altar. The concelebrants approach the middle of the altar one after another, genuflect, and receive the Body of the Lord; then they go to the side of the altar and consume the Blood of the Lord, following the rite chosen for Communion from the chalice, as has just been said.
The Communion of the deacon and the purification of the chalice take place as already described.
249. If the concelebrants’ Communion is by intinction, the principal celebrant receives the Body and Blood of the Lord in the usual way, but making sure that enough of the precious Blood remains in the chalice for the Communion of the concelebrants. Then the deacon, or one of the concelebrants, arranges the chalice as appropriate in the center of the altar or at the side on another corporal together with the paten containing particles of the host.
The concelebrants approach the altar one after another, genuflect, and take a particle, dip it partly into the chalice, and, holding a purificator under their chin, consume the intincted particle. They then return to their places as at the beginning of Mass.
The deacon also receives Communion by intinction and to the concelebrant’s words, Corpus et Sanguis Christi (The Body and Blood of Christ) makes the response, Amen. The deacon, however, consumes at the altar all that remains of the Precious Blood, assisted, if necessary, by some of the concelebrants. He carries the chalice to the credence table and there he or a duly instituted acolyte purifies, wipes and arranges it in the usual way.
The Concluding Rites
250. Everything else is done by the principal celebrant in the usual way until the end of Mass (cf. nos. 166-168), while the other concelebrants remain at their seats.
251. Before leaving the altar, the concelebrants make a profound bow to the altar. For his part the principal celebrant, along with the deacon, venerates the altar with a kiss in the usual way.
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Chapter 7 on Concelebration from Msgr Peter J Elliot’s commentary/manual on the Ceremonies of the Modern Rite, Ignatius Press, 1995.
414. The ceremonial of a concelebrated Mass expresses “the unity of the priesthood and of the sacrifice, and the unity of the people of God.” (1) Although concelebration is well established as a normal form of celebrating the liturgy, the diocesan bishop retains the right to regulate concelebrated Mass in all churches and oratories in his diocese. (2)
415. As a liturgical expression of the particular Church, priests gather around the altar with their bishop. Therefore the Mass of the Chrism should be concelebrated on, or near, Holy Thursday. Concelebration is appropriate on occasions such as a synod, pastoral visitation, retreats and conferences for the clergy. In these circumstances, each priest may celebrate or concelebrate again on the same day. (3) Nevertheless, all priests should enjoy the freedom to choose to celebrate individually, but not during a concelebrated Mass in the same church. (4)
416. Depending on the level of solemnity and the occasion, the details for concelebration set out below should be integrated with the ceremonial set out either in Chapter 5, a normative form of Mass, or in Chapter 6, a solemn form of Mass. (5)
417. Some important principles may be derived from the years of experience since the tradition of concelebration was restored. In the fraternal spirit of the presbyterium, concelebrants should he aware of one another during a concelebrated liturgy. They should “act as a team”; therefore, they should consciously strive to coordinate all common gestures and actions; for example, they should bow or genuflect to gether, kiss the altar and sit at the same time, when this is appropriate, and make the sign of the cross and extend their hands in the same way. They should carefully observe the subdued tone of voice when they join the principal celebrant during the Eucharistic Prayer. The beautiful ceremonial of concelebration can thus clearly express the ecclesial meaning of this form of the celebration of the Lord's Sacrifice. (6)
418. The role of the principal celebrant as the one who presides should be evident through the use of a distinctive presidential chair, or cathedra for a bishop, and through its location in the sanctuary. But the concelebrants should be arranged so that they visibly share the role of presiding, Their chairs are to be in the sanctuary, behind or on each side of the altar, This arrangement should be both liturgically sound and aesthetically pleasing. The semicircular or “horseshoe” arrangement of the presbyterium with the chair of the principal celebrant at the apex is the Roman ideal, derived from the plan of the basilica. Preferably, concelebrants should not sit in a “block” directly facing the people. If concelebrants must occupy places off the sanctuary area, care must be taken to distinguish their priestly role. Therefore they should not be mingled with the congregation nor should people sit in front of them. They should not be arranged so as to obscure the people’s view of the altar.
419. The one chalice and paten is a sign of eucharistic unity, when this is feasible at a concelebrated Mass. At least there should be one distinctively large and noble chalice and paten among the other vessels on the altar.
420. Harmony of vesture also helps to clarify the meaning of concelebration. All concelebrants should wear matching chasubles and albs, although the chasuble of the principal celebrant may be of a distinctive design, another indication that he presides over the liturgy. In places where concelebration is a regular form of the liturgy, an appropriate number of chasubles should be provided, in all the liturgical colors. Some dioceses provide a standard set of matching chasubles and stoles for major concelebrations. However, if necessary, the celebrant and deacon(s) may wear vestments of the color of the day or season while the concelebrants wear white vestments. Alternatively, while the principal celebrant always wears a chasuble, the concelebrants may wear an alb and stole. (7) However, the use of stoles ought not to be preferred, as it diminishes the visible sign of priests sharing equally in the one ministerial priesthood. If stoles are used, they should be of a harmonious and significant design, and preferably worn over the cincture, if it is used. All the vestments used for concelebration should be of fine quality. (8)
Preparations
421. The master of ceremonies and the sacristan supervise the preparations in the sacristy and/or vesting room. Depending on the level of solemnity and the occasion, everything is prepared for Mass as set out in the previous chapters, but with the following variations.
422. Credence table: Enough wine for the concelebrants; suitable chalice(s); paten(s), preferably with a large host or hosts which can be broken and shared; an adequate supply of purifiers (unless each priest brings his own); booklets or cards, containing the text of the Eucharistic Prayer, set out for concelebration (at least for those concelebrants who have a spoken part in the prayer). If there is a procession of the gifts, the bread and wine are placed on the table of the gifts.
423. Sacristy and/or vesting room: Chasubles, stoles and albs or stoles and albs are set out for the concelebrants, preferably marked according to size.
424. In the sacristy, the usual recollected atmosphere of silence should be maintained before a concelebration. However, before the procession leaves the sacristy, the following points should be clarified: (a) where the concelebrants are to sit; (b) whether they are to bow or genuflect in twos; (c) where they kiss the altar; (d) whether one of them is to read the Gospel; (e) who is the homilist; (f) who is the first and second concelebrant—and where these men sit, whether they are to stand at the altar and what parts of the Eucharistic Prayer are to be allotted to them; (g) whether the principal celebrant wishes a concelebrant to say these parts of the Eucharistic Prayer; (h) whether he wishes the concelebrants to join in the doxology; (i) in what way the concelebrants will receive the Eucharist; (j) who will distribute the Eucharist to the people and where it will be distributed; (k) whether it will be under both species; (I) who will carry out the purifications and the place and time for the purifications. If these points are clear before Mass, there will be no confusion, so often caused by liturgical uncertainty.
425. The procession lines up according to the solemnity of the occasion and the number of servers assisting. The deacon or, lacking a deacon, the concelebrant who will read the Gospel carries the Book of the Gospels. In procession, the concelebrants come after the deacon, preceding the principal celebrant. As they arrive at the sanctuary in pairs, they bow deeply (or genuflect, if the tabernacle is in the sanctuary). If there are only a few concelebrants, they may wait for the principal celebrant and bow or genuflect with him. The concelebrants go up to the altar and kiss it, usually pairs. Then each concelebrant goes to his place in the sanctuary, where he stands, hands joined as usual. If necessary, an M.C. or server shows the concelebrants to their places. Frail or disabled concelebrants should be seated in the sanctuary before the Mass begins.
426. Once the Eucharistic Celebration has begun, priests who are late should not normally be permitted to concelebrate. However, in a situation where common sense would advise otherwise, they could join other concelebrants in a way which does not make their arrival obvious.
Introductory Rites
427. Mass proceeds as usual. One of the concelebrants may lead the verses of the penitential rite if option (c) is chosen. A concelebrant may intone the Gloria, if necessary. (9)
Liturgy of the Word
428. Concelebrants sit for the readings and responsorial psalm. If lectors are not available, concelebrants may read the first and second readings.
Gospel
429. If there is no deacon, a concelebrant reads the Gospel. The ceremonial preparations are observed as described in the previous chapters, according to the solemnity of the occasion. But a concelebrant does not seek the principal celebrant’s blessing before he reads the Gospel. He should go to the center and say quietly, “Almighty God, cleanse my heart. . .”, bowing deeply before the altar. He then takes up the Book of the Gospels from the altar and acts as a deacon. However, if the principal celebrant is a bishop, the concelbrant acting as a deacon seeks his blessing before reading the Gospel, and he may, and should, take the open book to the bishop to be kissed after singing or saying “(This is) the Gospel of the Lord.”
Homily
430. The principal celebrant preaches at the ambo or the chair. A concelebrant or the deacon, or a priest or deacon in choir dress, preaches at the ambo.
431. The Creed is sung or said, when prescribed. As at the Gloria, a concelebrant may in tone the Creed. The General Intercessions are offered as described in the preceding chapters. If there is no deacon and if a lector or suitable lay person is not available, a concelebrant reads the intentions.
Liturgy of the Eucharist
Preparation of the Altar and the Gifts
PREPARATION OF THE ALTAR
432. If a deacon assists, he prepares the altar, otherwise the first concelebrant carries out these duties, assisted by the servers as described in the previous chapters. If necessary, concelebrants may assist him and even carry out the servers’ duties if there are no servers. Other concelebrants remain seated.
PROCESSION OF THE GIFTS
433. The first and second concelebrants may accompany the principal celebrant when he receives the gifts from the people.
PREPARATION OF THE GIFTS
434. If there is no deacon, the first concelebrant prepares the chalice(s), saying the prayer “By the mystery of this water ...”, and assists the principal celebrant at the altar. If the gifts are to be incensed, he also assists in the preparation of incense and walks on the right of the principal celebrant as he incenses the altar. He incenses the principal celebrant, the concelebrants and the people—although this situation it would seem appropriate for the thurifer to incense the people." Concelebrants remain standing after they have been incensed.
435. Before any concelebrants come to the altar, texts of the chosen Eucharistic Prayer, cards or booklets, should be distributed by servers. It seems preferable not to place these texts on the altar, although in practice this is often unavoidable.
436. As soon as the Prayer over the Gifts has been said, any concelebrants who are designated to stand at or near the altar come forward. If there are many concelebrants, some could come near the altar, but the others should remain standing in their places. Those who stand at the altar should not crowd around it but arrange themselves in a suitable way so that they neither overshadow the principal celebrant nor impede the people’ view of the sacred action. Especially if the altar is small, they could gather at some distance from it, either around it, behind it or in lines on either side of it. (11) If possible, servers should not stand or kneel between the altar and the concelebrants. However, the deacon may stand between the altar and concelebrants, who should allow him room to carry out his duties. (12)
Eucharistic Prayer
437. The principal celebrant does not commence the dialogue of the Preface until concelebrants are in their appropriate places. If designated concelebrants are to recite or sing specific parts of the Eucharistic Prayer, they observe the directives set out for each prayer. (13) The order of precedence is as follows: the first concelebrant standing to the right of the principal celebrant extends his hands and says the first part of the prayer which a concelebrant may say; the second concelebrant, standing to the left of the principal celebrant, extends his hands and says the second part of the prayer, and so on. However, the principal celebrant may choose to say the whole prayer. To avoid confusion, he should indicate this decision to concelebrants before Mass.
438. At the epiklesis, all concelebrants extend both their hands (or the right hand, if holding a book or card), palms down, towards the gifts. They should try to make the gesture in the same way, without exaggeration, At the Consecration they extend the right hand towards the gifts in a natural indicative way, not repeating the gesture of the epiklesis. This gesture during the Consecration is not obligatory, but in practice is virtually universal and is surely to be preferred. At the clevations they devoutly look at the Host and the chalice, then all bow profoundly and simultaneously as the principal celebrant genuflects after each elevation. (14) The deacon kneels during the epiklesis and the Consecration, signifying that he is not one of the concelebrants.
439. Only the voice of the principal celebrant should predominate whenever the concelebrants join him in saying parts of the Eucharistic Prayer. (15) Therefore, the concelebrants should say the epiklesis, the words of Consecration and any other parts of the prayer said in unison in a very subdued voice, preferably a whisper, so as to avoid the ponderous sound of a recited chorus of male voices. (16) If the Consecration is sung, the principal celebrant should initiate the singing of each sentence and set the pace, and all may join in to the best of their ability.
440. After the acclamation, as they quietly join the principal celebrant in the prayer of anamnesis and offering, concelebrants not holding a book or card hold their hands extended. When the principal celebrant alone or one concelebrant reads part of the prayer, other concelebrants keep their hands joined. In the first Eucharistic Prayer all concelebrants bow deeply for “Almighty God, we pray . . . sacred Body and Blood of your Son”, then they stand upright and make the sign of the cross at “Let us be filled . . . blessing”. They all strike their breasts in unison at “Though we are sinners. . ..”
441. At the doxology only one paten and chalice are raised by the principal celebrant and the deacon or, if there is no deacon, by the first concelebrant on the principal celebrant’ right. (17) The doxology may be sung or said either by the principal celebrant alone or by the concelebrants with him, but if the doxology is said the concelebrants should join in quietly.
Communion Rite
442. During the Lord’s Prayer the principal celebrant and concelebrants hold their hands extended. (18) Only the principal celebrant says “Deliver us...” and “Lord Jesus Christ, you said. ...” If there is no deacon present, the first concelebrant invites the people to make the sign of peace, which is exchanged according to local custom. At a concelebration, the Roman way of imparting and receiving the sign of peace always seems preferable. If necessary, concelebrants assist the principal celebrant in breaking the Hosts while the Agnus Dei is sung or said. The principal celebrant quietly says the prayer before Communion. Concelebrants may choose to say it mentally with him.
Communion of the Concelebrants
443. There are several possible procedures for the Communion of concelebrants.
444. a. Having quietly said one of the prayers before Communion, the principal celebrant genuflects, turns and steps back several paces. Each priest comes to the altar, genuflects and takes a particle from the paten and goes to his place holding it in his right hand, his left beneath. (19) The principal celebrant goes to the altar and shows the Host to the assembly, saying, “This is the Lamb of God. . ..” The concelebrants join in “Lord, I am not worthy . . .” and reverently commnunicate at the same time as the principal celebrant, saying quietly “May the Body of Christ. .. .” (20) This gracious method is appropriate when there are not many concelebrants and when there is ample time for the celebration.
445. b. The principal celebrant genuflects and he or a concelebrant (several, if necessary), brings a paten to the concelebrants, who each take a fragment of the Host. The paten may be passed from one priest to the other, but it seems preferable to present it to each priest. Then the principal celebrant shows the Host to the assembly, and the concelebrants join in “Lord, I am not worthy. . . .” They communicate at the same time as the principal celebrant, as for (a). This seems to be the most widely preferred method for concelebrants to receive the Body of the Lord.
446. c. When a bishop is the principal celebrant, having genuflected, he may stand at the altar, holding the paten. Concelebrants approach him, genuflect and take a fragment of the Host from the paten. Then the bishop shows the Host to the assembly and the concelebrants join in “Lord, I am not worthy . ..” and communicate at the same time as the bishop, as for (a). The ceremonial aptly signifies the role of the chief pastor among his priests.
447. There are several possible procedures for the concelebrants to receive from the chalice, but only after the principal celebrant has received from it.
448. a. After they have eaten the Body of the Lord, the concelebrants come to the altar, singly or in pairs. Each genuflects and drinks from the chalice as he would when celebrating Mass, wiping it carefully with the purifier. Before he receives the Blood of the Lord, each concelebrant quietly: says, “May the Blood of Christ... .” Without making any further reverence, he replaces the purifier, joins his hands and goes to his place, unless required to assist in distributing Holy Communion.
449. b. The concelebrants wait at their places until some other concelebrants bring the chalice and purifier to them. A concelebrant stands in front of each priest and hands him the chalice, saying nothing. Before he receives the Blood of the Lord, the concelebrant quietly says, “May the Blood of Christ. .. .” The ministering concelebrant wipes the chalice and goes on to the next concelebrant. However, except when concelebrants are obliged to sit in rows which would make the access of others impossible, the chalice and purifier should not be passed along from priest to priest. In this matter, consideration should be shown to old and infirm priests.
450. c. When a bishop is the principal celebrant, the CB proposes as the preferred option that the concelebrants come to the altar where the deacon gives them the chalice, saying nothing. (21) Each concelebrant genuflects before taking the chalice.
451. c. There are two other possible procedures for the Communion of a large number of concelebrants.
452. a. The majority of the concelebrants wait until the principal celebrant, and those immediately around him at the altar, have received the Eucharist. Patens, chalices and purifiers are arranged at various points on the altar, so that the concelebrants can easily approach it. As each concelebrant comes to the altar, he genuflects and takes a portion of the Host from the paten. Before he receives the Body of the Lord, the concelebrant quietly says, “May the Body of Christ...” Then he goes to another part of the altar to drink from a chalice. Before he receives the Blood of the Lord, the concelebrant quietly says, “May the Blood of Christ. . .” A concelebrant may take the Host, intinet it in the chalice, and then consume the Body and Blood of the Lord.” (22)
453. b. When a great number of priests concelebrate and access to the altar would be inconvenient or would take much time, some concelebrants go in pairs to the concelebrants; one brings the paten, the other the chalice and purifier Concelebrants receive the Host and drink from the chalice. Alternatively, intinction may be used. In this case, each concelebrant takes a particle from the paten, carefully intinets it in the contents of the chalice and then consumes the Body and Blood of the Lord. Before he receives the Eucharist, the concelebrant quietly says, “May the body and blood of Christ . . .” (23)
454. Some points should be noted. (a) Concelebrants never receive Hosts consecrated at a previous Mass. (b) Whoever presents the Eucharist to a concelebrant never says “The body (blood) of Christ”, because concelebrants receive as priests, not as laymen: (c) For the same reason, a fragment of the Host is not handed to a concelebrant or placed in the palm of his hand. He takes it from the paten himself and holds it in his hand. (d) Having taken a portion of the Host, a concelebrant does not then place it in the palm of his hand, nor does he break the Host over his hand. (e) Only the principal celebrant elevates the broken Host at “This is the Lamb of God. . ..” (f) Any concelebrant may choose to retain the Host and later intinct it in the chalice and then consume the Body and Blood of the Lord. (24) However, this practice could only be required if there was not enough wine available before Mass or if it was found that the contents of the chalice(s) were not adequate for the concelebrants to be able to receive in the usual way.
Purifications
455. The deacon(s) and/or concelebrants consume what remains of the Precious Blood (25) and attend to the purifications, preferably at the credence table or, if necessary, at a side altar. Alternatively, the vessels may be left on a corporal and covered with a veil, so that the purifications can be carried out after Mass, at the credence table or side altar, but not in the sacristy. At the credence table or near the tabernacle, provision should be made for the purification of the hands of those who have distributed Holy Communion. A server may approach the principal celebrant and offer him a vessel of water and a purifier for this purpose. (26)
After Communion
456. The concelebrants remain seated for the silent prayer. They stand as the celebrant stands for the Prayer after Communion.
Concluding Rite
457. At the blessing, the concelebrants make the sign of the cross on themselves. They do not “concelebrate” the blessing with the principal celebrant. The deacon (or the “deacon of the Word”) or the first concelebrant sings or says the dismissal. Then the principal celebrant kisses the altar and simultaneously all concelebrants bow deeply. But they do not kiss the altar, even if they happen to be standing near it. (27)
458. There are several alternative procedures for concelebrants to leave the sanctuary, depending on the numbers involved. If there are many concelebrants, the bow they made when the principal celebrant kissed the altar may be counted as the appropriate reverence, and they should begin at once to move from the sanctuary or from other places, led by the servers. If there are only several concelebrants they line up with the principal celebrant and servers in front of the altar and all bow or genuflect together.
459. If long recessional hymn is being sung, the concelebrants may come before the altar in twos and bow or genuflect in pairs. In this case, the servers leading them to the sactisty should move slowly, so as to avoid breaking up the procession. If there are many concelebrants, and they are arranged in positions away from the sanctuary area, they may remain in their places until the principal celebrant and other concelebrants and servers have left the sanctuary and follow in a separate procession—however this is not ideal as it diminishes their role.
460. On arriving in the sacristy, if there is room for them, the concelebrants should line up facing the crucifix or image or the processional cross, held by the cross bearer, and so as to allow the principal celebrant to come to the center of the room. All make the customary reverence together and then proceed quietly to the designated place or vesting room where each concelebrant unvests, in a spirit of recollection and peace. Concelebrants should show consideration for the sacristans by replacing their vestments neatly where they found them or by returning them to the vestment racks or wardrobes. Depending on the circumstances, each concelebrant may return to the church to make his thanksgiving as he would after any celebration of the Eucharistic Sacrifice.
A Concelebrated Mass of Christian Burial
461. Certain variations should be noted at the end of a concelebrated funeral Mass. (28) The concelebrants should remain at their seats in the sanctuary or elsewhere rather than standing with the principal celebrant or the bishop who presides during the final rite of farewell. This arrangement indicates the distinet role of the one who presides at the rite. However, if there are no deacons assisting, the first two concelebrants could stand on each side of him. (29)
462. When the prayers (sprinkling and incensation) have finished, led by the thurifer, cross bearer and candle bearers, the concelebrants file down the aisle. They turn to face the altar and wait until the casket has been raised, when the signal is given for the procession to proceed. Then they turn to the door and proceed to the car or place of interment. If the casket is not carried from the church, they return to the sacristy as usual.
(1) GIRM, no. 153.
(2) Cf. Vatican II, SC, no. 57; GIRM, no. 155. This authority also extends to other ordinaries, such as major superiors, who have the right to judge the suitability of and to give permission for concelebration in their churches or oratories.
(3) Cf. GIRM, nos. 157, 158.
(4) Cf Vatican II, SC, no. 57, 2
(5) This description of concelebration is derived from GIRM, nos. 153-208, and CB, nos. 128-70, and Guideline fr the Concolebraton of rhe Eucharist, US Bishops’ Committee on the Liturgy, National Conference of Catholic Bishops, September 1987.
(6) The community of the Abbey of Solesmes gives an admirable example of concelebration as an expression of unity and harmony.
(7) Cf. GIRM, no. 161. The spectacle of vestments differing in style, shade of color, age and condition should he avoided.
(8) Some vestments made for concelebration reveal failure to distinguish noble simplicity from cheapness.
(9) These provisions have obviously been made taking into account the varying quality of priests' voices. At a concelebrated Mass, there is no need to rely entirely on the singing ability ofthe principal celebrant.
(10) The diaconal role of a concelebrant would seem to have its limits. In the Roman Rite a priest does not incense the assembly.
(12) Before they come to the altar, concelebrating bishops remove their skull caps and leave them on their chairs.
(13) GIRM,no. 167, and the M.C. may also need to move among them.
(13) See GIRM, nos. 171-91, as indicated in concelebrants’ booklets published by the competent authorities. Some editions of these booklets could be better printed and more clearly planned.
(14) As in GIRM, no. 174 c.
(15) Cf. GIRM, no. 170.
(16) Clergy not accustomed to concelebration need to be reminded of this. But concelebrating “mentally”, in total silence, is contrary to the practice of the modern Roman Rite. In 1956, anticipating the restoration of concelebration, Pope Pius XII decided that our Rite would follow the Russian practice whereby all concelebrants articulate the words ofthe epiklesis and the consecration together with the principal celebrant. Cf Pope Pius XII, Address the International Congress on Pastoral Liturgy on the Liturgical Movement, September 22, 1956, II. I, “Actio Christi”.
(17) In some places, patens, chalices and ciboria are passed along the altar and then elevated by concelebrants at the doxology: There is no justification for this liturgical fussiness. Only one paten and one chalice are to be elevate.
(18) Although not in accord with one interpretation of common gestures, this practice has been endorsed in CB, no. 159, thus setting a minor point of dispute in favor of prevailing custom.
(19) Cf. CB, no. 163.
(20) GIRM, no. 199, is ambiguous here, but it seems best tha at least mentally they say the usual prayer said by a celebrant as he gives himself the Eucharist. It is customary in some places forthe principal celebrant to say “May the Body of Christ...” so as to be heard by the concelebrants, which can help to make their Communion a simultaneous action.
(21) Cf. CB, no. 164, but n. 16 indicates the other options in GIRM, nos. 201—6 for receiving Communion under both species. It may not seem appropriate for a deacon to minister the chalice to concelebrants, and anyway, at this stage of the rite, deacons should be asisting with the Communion of the faithful.
(22) But at large concelebrations, side altars should not be used as other places where concelebrantsreceve the Eucharist, ecause this destroys the important sign of the “one altar”.
(23) This is the current practiceat the Papal Mass ofthe Chrism on Holy Thursday in St. Peter’ Basilica. The many deacons assisting at this rite bring the Eucharist to priest concelebrants.
(24) Cf. GIRM, no. 206. However, the sign value of concelebration would seem, to be diminished when intinction is practiced by all concelebrants.
(25) After Communion, what remains in a chalice is not consumed at the place where Communion was distributed or, whats worse, while walking back to the altar or credence table.
(26) Servers bring the ewer, basin and a towel to a bishop.
(27) Cf. GIRM, no. 208.
(28) It is hoped to include all che details of funeral rites in a sequel to this work describing the ceremonies ofthe sacraments and seasons.
(29) The spectacle of a crowd of priests looking down from the front of the sanctuary into the assembly is unacceptable. It undermines simplicity and the “uncluttered” nature of the Roman liturgy.