Yesterday, I posted on the proposed changes in the mass text, and how they might affect the deacon. A couple days earlier, I’d also put up a story about the Bishop of Tulsa deciding to celebrate mass ad orientem. This prompted one commenter to write:

The new liturgical rite for the Mass is being finalized. The prayers and flow of the Mass is being “revamped” to allow it to be closer to the original meaning of the Latin translations.

And for the Deacon Greg & his fellow deacons, it appears that outside of the Gospel, your liturgical role & presence are being diminished.

I asked the commenter to explain what he meant, since this was news to me. He dropped me an e-mail:

There was a discussion I was party to that was about the new text. The deacon’s role came up during those discussions so I went to the sample text to read what was written. The 2 points from the discussion were: 1) the deacon will not venerate the altar at the beginning or the end of Mass as he does today (this is left to the priest celebrant who is offering the sacrifice); and 2) at the Great Doxology, the deacon does not elevate the cup of the precious blood of our Lord as he has done. This is also left for the priest celebrant. There may be more or less but this was what was discussed. There was mention of the sign of peace but I didn’t catch it all. I hope this helps.

Again, this was news to me. I dropped a line to Uber-Deacon William Ditewig (author of, among other things, the excellent book “The Deacon at Mass”) and asked, “You know anything about this?”

He does.

Bill’s response:

This rumor has just become almost viral; I’ve heard it several times in just the last week or two, including from a couple of deacon directors. Here’s the way I see it, for what it’s worth:

1. People need to read these “new” texts with a broad view, and in their proper context. One of the sad commentaries over the length of time this whole process has taken to get us an English translation of the new (2000) Roman Missal is that it has been released piecemeal. The way to read the text, however, is as a whole thing, not the individual pieces.

2. This means that the newly-released “examples” need to be read in light of the overarching document, the IGMR (the new GIRM that was released years ago). The IGMR has a whole section on the celebration of the “Mass with the Deacon” (paragraphs #171-#186); paragraph #173, for example, says about the deacon:

“173. When he reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence and goes up to the altar. It is particularly appropriate that he should place the Book of the Gospels on the altar, after which, together with the priest, he venerates the altar with a kiss.

If, however, he is not carrying the Book of the Gospels, he makes a profound bow to the altar with the priest in the customary way and with him venerates the altar with a kiss.”

At the end of the Mass, here’s what it says:

“186. Then, together with the priest, the deacon venerates the altar with a kiss, makes a profound bow, and departs in a manner similar to the procession beforehand.”

Concerning the elevation of the chalice at the “Per Ipsum” (the Concluding Doxology), here’s what the IGMR says:

“180. At the final doxology of the Eucharistic Prayer, the deacon stands next to the priest, holding the chalice elevated while the priest elevates the paten with the host, until the people have responded with the acclamation, Amen.”

3. Here’s what I think is happening. When someone reads the rubrics of the new translation (as opposed to the IGMR, in which greater detail is provided), they generally encounter the texts of a Mass celebrated WITHOUT a deacon. Sure, we’re mentioned when we have a line to say, but the rubrics themselves are actually rather “minimalist” in that they presume that the priest is celebrating without all of the available ministers; when those ministers (like the deacon) ARE available, adjustments are made ACCORDING TO THE DICTATES OF THE IGMR, which is the controlling document.

So, Greg, my advice is to encourage our brothers to put everything in its proper context. The new IGMR was released by the Holy See BEFORE the text of the Mass itself so that everyone could be catechized on the fundamental principles of the revisions being made. The IGMR goes with the rubrics and expands on them; the Mass texts don’t REPLACE the IGMR! When in doubt, the IGMR provides the clarification/amplification as noted above.

In addition, the USCCB Secretariat for Divine Worship has provided, on its website, a variety of study texts, including one in English and Spanish on the role of the Deacon at Mass which recaps the highlights of the IGMR vis-à-vis the deacon. I’d recommend that everyone read them as well if they don’t want to go to the IGMR itself. I know that there’s all kinds of possibility for misunderstanding here, and that there may be some out there who want to reduce the presence of deacons at Mass as they seek to “re-center” the Mass around the priest alone, but the full Roman Missal (which includes the IGMR as its foundation) paints a different picture.

So, there you have it.

If you hear this rumor being whispered in the sacristy, squelch it. It ain’t true.