John Lilburne

Catechist, cantor – Catholic, Carmelite catechised. Calculator, cataloguer. Carry Canon camera, camcorder. Cares: camaraderie, canticles, cafes, caps, canines.

[John Lilburne @ef50]

To avoid this, all should follow the approved liturgical books.

The problem is a widespread lack of understanding of them or obedience to them.

Five examples from the Mass and Roman Missal that illustrate this.

1. The people and concelebrants should not make the Sign of the Cross at the final blessing. (Compare GIRM 124 to GIRM 167).
2. When a person receives Communion on the tongue, they should hold a communion-plate. (GIRM 287)
3. There is higher priority for readers to have a seat in the sanctuary than concelebrants. (GIRM 294, third paragraph: “The Priest Celebrant, the Deacon, and the other ministers have places in the sanctuary. There, also, should be prepared seats for concelebrants, but if their number is great, seats should be arranged in another part of the church, though near the altar.”
4. Everyone should make head bows at certain names. (GIRM 275).
5. It is encouraged that the tabernacle be empty at the beginning of Mass, therefore no genuflection then. (Holy Communion and the Worship of the Eucharist Outside of Mass, n. 6, last paragraph, 1974 translation: “Therefore, to express the sign of the eucharist, it is more in harmony with the nature of the celebration that, at the altar where Mass is celebrated, there should if possible be no reservation of the sacrament in the tabernacle from the beginning of Mass. The eucharistic presence of Christ is the fruit of the consecration and should appear to be such.”)

[John Lilburne @ef50]

I believe some people will be encouraged to receive Communion kneeling by the use of a communion rail. This is a problem when the United States Conference of Catholic Bishops has decided on standing as the normative posture.
This is how Bishop Martin sees it: “The episcopal conference norms logically do not envision the use of altar rails, kneelers, or prie-dieus for the reception of communion. Doing so is a visible contradiction to the normative posture of Holy Communion established by our episcopal conference.” https://t.co/U8HFNgawX2
That is how Fr. Paul Turner saw it, in his 2022 post: “I still maintain that pastors asking people to use communion rails are not in compliance with the Vatican-approved position of the USCCB (GIRM 160).” https://t.co/safRTjQnZO
GIRM 160, without modification by a Conference of Bishops: “The faithful communicate either kneeling or standing, as has been determined by the norms of the Conference of Bishops.” (Roman Missal, CTS edition).

[John Lilburne @ef50]

@Joseph_DeMarzo If your Conference of Bishops had chosen kneeling to receive, how would you react to someone promoting standing?

[John Lilburne @ef50]

Should a deacon announce the intentions of the Universal Prayer, the Prayer of the Faithful, at a modern Roman Rite Mass? A conversation with Grok at https://t.co/ufTxJCTeVr .

[John Lilburne @ef50]

2004 Instruction Redemptionis Sacramentum: "[112.] Mass is celebrated either in Latin or in another language, provided that liturgical texts are used which have been approved according to the norm of law. Except in the case of celebrations of the Mass that are scheduled by the ecclesiastical authorities to take place in the language of the people, Priests are always and everywhere permitted to celebrate Mass in Latin."

[John Lilburne @ef50]

It is not practical to train someone to use the thurible one way for Mass without a bishop and another way with him. If something is required for a Mass with a bishop it should happen at all Masses.

For example:
- a deep bow by those who pass before the altar (Ceremonial of Bishops (CB) 72)
- joined hands, right thumb crossed over left (CB 107)
- book held by a minister for the Collect (CB 136)

It is not practical to expect different actions when the bishop arrives for a confirmation. People need to do them this way throughout the year.

Sometimes the CB differs because it reflects earlier norms from the 1975 Roman Missal. For example, like permitting entrance procession candles to go to a side table, rather than being altar candles as required by GIRM 122. The greater detail in the CB’s instructions should be followed; out-of-date differences should not apply.

[John Lilburne @ef50]

Grok’s translation of 1984 Ceremonial of Bishops, footnote 66, to n. 74: “In the Roman custom, when the thurifer walks in procession, he should, with his hands held at the same level, hold the thurible in his right hand; with his thumb inserted into the larger ring [at the top of the chains], and with the middle finger of the same hand lifting the smaller ring of the chain, he will control and support the attached cover [of the thurible]; ... ". A thurible with a larger ring for the thumb, and smaller ring for the middle finger is at https://t.co/qV5Vrs07UK .

[John Lilburne @ef50]

Grok’s translation of 1984 Ceremonial of Bishops, footnote 66, to n. 74: “In the Roman custom, when the thurifer walks in procession, he should, with his hands held at the same level, hold the thurible in his right hand; with his thumb inserted into the larger ring [at the top of the chains], and with the middle finger of the same hand lifting the smaller ring of the chain, he will control and support the attached cover [of the thurible]; ... ". A thurible with a larger ring for the thumb, and smaller ring for the middle finger is at https://t.co/qV5Vrs07UK . In the video the thumb and middle finger are not correctly positioned. The alb is permitted for lay people. Roman Missal, GIRM 339: "Acolytes, readers, and other lay ministers may wear the alb or other suitable attire that has been legitimately approved by the Conference of Bishops (cf. no. 390)." GIRM 119c: "for the other ministers: albs or other lawfully approved attire."

[John Lilburne @ef50]

Who Should Make the Sign of the Cross at the End of Mass?

“At the blessing, the concelebrants make the sign of the cross on themselves.” Peter Elliott, Ceremonies of the Modern Roman Rite, Second Revised Edition, 2005, Ignatius Press, page 169, #457.

Nothing in the liturgical books indicates that the concelebrants do this. Unfortunately (then Msgr.) Peter Elliott encouraged a practice that causes problems for the Church.

Clearly the concelebrants should make the Sign of the Cross when Eucharistic Prayer I of the Roman Missal is used. GIRM 222e: “then standing upright and crossing themselves at the words may be filled with every grace and heavenly blessing.”

GIRM 175, before a Deacon reads the Gospel: “The Priest blesses him, saying, May the Lord be in your heart. The Deacon signs himself with the Sign of the Cross and replies, Amen.”

GIRM 124: “When the Entrance Chant is concluded, with everybody standing, the Priest and faithful sign themselves with the Sign of the Cross.”

But there is nothing like these for the blessing at the end of Mass.

At benediction, from the book “Holy Communion and the Worship of the Eucharist Outside of Mass”, n. 99: “He makes the sign of the cross over the people with the monstrance or ciborium, in silence.” Nothing about the people making the sign of the cross.

Ceremonial of Bishops, n. 206, the blessing by the bishop at Evening Prayer: “He then takes the pastoral staff and says, May almighty God bless you, as he makes the sign of the cross three times over the people.” There is nothing about anyone else doing this.

Sacrosanctum Concilium, the 1963 Constitution on the Sacred Liturgy: “31. The revision of the liturgical books must carefully attend to the provision of rubrics also for the people's parts.”

If a Sign of the Cross were intended for the end of Mass, at benediction, or Evening Prayer the liturgical books should say so.

GIRM 42: “A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community …”. It is about posture, rather than a gesture. But it is under the heading “Gestures and Bodily Posture”. The point applies.

Suppose, for example, before the Gospel, when the deacon requests and receives a blessing, someone thinks: “When the deacon makes the Sign of the Cross, I should as well.” It should be recognised as the error that it is and corrected.

Otherwise there is endorsement for anyone adding gestures throughout the Mass. Instead of unity there is disputation.

Fr. Edward McNamara discussed the issue on 4 September 2022 at https://t.co/dIPB7Ko9iN “Sign of the Cross at Final Blessing”. He says it is not easy to answer. He thinks the absence does not constitute a prohibition. His reason: “In general, the liturgical norms do not minutely regulate the faithful’s gestures and postures.” I disagree, they do, as shown above.

Things I agree with from his article:

“Therefore, in conclusion, I would say that there is certainly no mandate in the liturgical documents that require the faithful to make the sign of the cross at the final blessing.”

And: “Nor would an individual Catholic be required to make the sign even if practically everybody else did so.”

But it should follow from this that only the principal celebrant should make the Sign of the Cross at the final blessing.

What harm is there in everyone making the Sign of the Cross?

It tends to obscure the blessing. What happens at the end tends to be thought of as the same as what happens at the beginning. Rather than being blessed by the Priest, it encourages the idea that everyone is blessing themselves.

There is a risk that the liturgical books become regarded as wrong, to be treated with contempt, something people should be shielded from, rather than taught about. Creating division rather than unity.

It discredits Christianity. Rather than being credible, obedient witnesses, there is an illogical practice that does not reflect what the liturgical books say.

There is an opportunity for improvement by only the principal celebrant making the Sign of the Cross at the final blessing, and everyone else making a bow of the head, as required by GIRM 275, when the three Divine Persons are named together.

[John Lilburne @ef50]

Thank you, Bishop Reed. I like how the video highlights the correct place for these items at the beginning of Mass, on the credence table, and how it helps people understand the items.

However, a few points would benefit from greater precision.

At 0:33 a man in a chasuble brings the items from the credence table to the altar. This is the role of a lay minister or deacon. GIRM 139: “An acolyte or other lay minister places the corporal, the purificator, the chalice, the pall, and the Missal on the altar.” GIRM 178: “After the Universal Prayer, while the Priest remains at the chair, the Deacon prepares the altar, assisted by the acolyte, but it is the Deacon’s place to take care of the sacred vessels himself.”

It is good that the option of adding water and wine to the chalice at the credence table is shown, as permitted by GIRM 73: “First of all, the altar … is made ready when on it are placed the corporal, purificator, Missal and chalice (unless this last is prepared at the credence table).” However, it is incorrect to do this when the corporal and purificator are still at the credence table (as shown at 0:42).

For the washing of hands, a minister should be pouring the water, and it should be at the side of the altar, not at the credence table. GIRM 145: “the Priest washes his hands standing at the side of the altar and, as the minister pours the water”.

The Roman Missal does not mention stacking five items on the chalice. It encourages a large paten.

GIRM 331: “For the Consecration of hosts, a large paten may fittingly be used, on which is placed the bread both for the Priest and the Deacon and also for the other ministers and for the faithful.”

A ciborium or ciboria may be needed if more than one person is distributing Communion. But it tends to be discouraged.

GIRM 118: “the paten and, if needed, ciboria;”
GIRM 306: “a ciborium, if necessary,”

Grok’s assessment of this reply: https://t.co/G1n7R4ByiE .

[John Lilburne @ef50]

Agreed. But the priests should note how it discourages ad orientem. The preference that the view of the people not be obstructed by the Priest. For example:

GIRM 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.”

GIRM 299: “The altar should be built separate from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible.”

GIRM 303: “In already existing churches, however, when the old altar is so positioned that it makes the people’s participation difficult but cannot be moved without damage to artistic value, another fixed altar, skilfully made and properly dedicated, should be erected and the sacred rites celebrated on it alone.”

GIRM 307, about candlesticks: “the faithful may not be impeded from a clear view of what takes place at the altar or what is placed upon it.”

GIRM 277: “if the altar is not freestanding, the Priest incenses it while walking first to the right hand side, then to the left.” It permits ad orientem, in certain circumstances, but discourages it.

Some bishops have written about this publicly, restricting ad orientem. For example, Bishop Peter Christensen: https://t.co/oGaVD1U82w .

[John Lilburne @ef50]

@FrUgochukwu Me, praying Morning Prayer, Wednesday 10 June, about 14 minutes: https://t.co/wnK6hNpjP7

[John Lilburne @ef50]

“I encourage all Catholics to receive kneeling and on the tongue, as I believe this is, in my opinion, a more excellent and reverent way of reception” Father Joseph DeMarzo, this post 8 June 2026.

“While it is the right of an individual member of the faithful to kneel, pastors should not direct their faithful to do so as something that is “better.” It is the responsibility of those in a pastoral or teaching role to instruct those in his/her care the episcopal conference norms for reception without prejudice. Doing otherwise disrupts the harmony and unity that the Bishops have legitimately set forth for the manner of distribution of Holy Communion in the United States.” Bishop Michael Martin, 17 December 2025. From https://t.co/U8HFNgawX2 .

Roman Missal, GIRM 160, without modification by a Conference of Bishops: “The faithful communicate either kneeling or standing, as has been determined by the norms of the Conference of Bishops.”

[John Lilburne @ef50]

The small paten and reference to a single host is not what the GIRM encourages. "331. For the Consecration of hosts, a large paten may fittingly be used, on which is placed the bread both for the Priest and the Deacon and also for the other ministers and for the faithful." https://t.co/cUGYd6e9Pt

[John Lilburne @ef50]

@FatherChenal @PapaEgoLeoni @lukei4655 A 1980 video of Saint Teresa of Calcutta (Mother Teresa) as an Extraordinary Minister of Holy Communion, 60 Minutes Australia, 1980. https://t.co/in42xj8Jlb

[John Lilburne @ef50]

@nativitypastor @churchnativity There are two links in this post. One to where I already am. The second to an account in hibernation. No link to the blog post.

[John Lilburne @ef50]

Is it ever permitted for a woman to wear a humeral veil and carry the blessed sacrament in a monstrance, accompanied by servers with lighted candles?

Yes, I think so. In the absence of a priest or deacon, lay people may “publicly expose and later repose the holy eucharist” (HCWEOM 91). And: “Such ministers may open the tabernacle and also, if suitable, place the ciborium on the altar or place the host in the monstrance.”

From HCWEOM 93:

“… If the holy eucharist is not reserved at the altar where the exposition is to take place, the minister puts on the humeral veil and brings the sacrament from the place of reservation; he is accompanied by servers or by the faithful with lighted candles.
The ciborium or monstrance should be placed upon the table of the altar which is covered with a cloth.”

Is there a requirement to place an empty monstrance on the altar, and for the minister to place the consecrated host in it there? Not that I am aware of. An empty monstrance on the altar tends to create confusion.

However, this is not the situation in the photo. I think there is a priest behind her, wearing a stole. Ceremonial of Bishops, n. 391, on the Corpus Christi procession: “If the bishop is unable to carry the blessed sacrament, he should walk in the procession immediately before the priest carrying the blessed sacrament.”

Holy Communion and the Worship of the Eucharist Outside of Mass (HCWEOM), n. 105, from the section with the heading “Eucharistic Processions”: “The priest who carries the blessed sacrament may wear …”.

[John Lilburne @ef50]

@SocialNomadRach Roman Missal, the Order of Mass, n. 19: "Instead of the Niceno-Constantinopolitan Creed, ... the Apostles' Creed, may be used."

[John Lilburne @ef50]

GIRM 51, under the heading "The Penitential Act": "The rite concludes with the Priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance."
The rubric from the Roman Missal, Order of Mass, n. 4, 5, 6: "The absolution by the Priest follows:"
Then the words:
"May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life."

[John Lilburne @ef50]

The Order of Mass, n. 29, of the Roman Missal gives a precise time for the people to stand after the bread and wine have been placed on the altar.

The Priest’s words are given:

Pray, brethren (brothers and sisters),
that my sacrifice and yours
may be acceptable to God,
the almighty Father.

Then there is a rubric in red: “The people rise and reply.”

Then the words of their reply: “May the Lord accept the sacrifice at your hands …”.

An addition to GIRM 43, a credit to the bishops of Australia, describes the time to stand: “from the completion of the Priest’s invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings”.

GIRM 146 is consistent with this: “The people rise and make the response May the Lord accept the sacrifice, etc.”.

GIRM 42 has: “A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community …”.

But unfortunately in most Masses I attend in Australia, most people take their cue to stand as when the Priest returns to the middle of the altar after washing his hands. This occurs before the Priest even begins the invitation.

There is an example of this from Brisbane, 4 June 2026: https://t.co/wMQf35TovB . The Priest indicated that he wanted the people to stand, at the wrong time, with a gesture.

I think the end of the Priest’s invitation is a much better cue. There is plenty of warning, and it as predictable as a ten second countdown.

But often it is not used. Despite the Roman Missal, the Oath of Fidelity made by Priests, and Canon 846 of the Code of Canon Law.

Despite Pope Leo XIV in his General Audience of 27 May 2026 saying: “… always uphold that respect for the texts and regulations of the liturgy which springs from an inner attitude of openness and trust in God, manifesting humility before His greatness and sincere fidelity to ecclesial communion.”

Despite Pope Francis writing in Desiderio desideravi, n. 51: “There are many ways in which the assembly, as one body, (Ne 8:1) participates in the celebration. Everybody doing together the same gesture, everyone speaking together in one voice — this transmits to each individual the energy of the entire assembly.”

And n. 23: “Let us be clear here: every aspect of the celebration must be carefully tended to (space, time, gestures, words, objects, vestments, song, music…) and every rubric must be observed. Such attention would be enough to prevent robbing from the assembly what is owed to it; namely, the paschal mystery celebrated according to the ritual that the Church sets down. …”.

Despite 2 Timothy 4:2: “Refute falsehood, correct error, call to obedience …” (Jerusalem Bible).

Uniting against the Roman Missal is not unity. It is a road to disaster. As Jesus said in Mark 3:24-25: “If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand.” (NRSV).

John Lilburne, 8 June 2026.