Deacons at Mass

When a deacon is present at the celebration of Mass, he should ordinarily exercise his ministry, wearing sacred vestments. The proper vestment of the deacon is the dalmatic, to be worn over an alb and stole. In order that the beautiful tradition of the Church may be preserved, it is praiseworthy to refrain from exercising the option of omitting the dalmatic (Instruction Redemptionis Sacramentum, no. 125).

The main tasks of the deacon at Mass are the following:

• Assists the priest celebrant and remains at his side;
• Ministers at the altar, as regards the chalice as well as the Missal;
• Proclaims the Gospel and may, at the direction of the priest celebrant, preach the homily (GIRM 66);
• Guides the faithful by appropriate introductions and explanations, and announces the intentions of the Universal Prayer;
• Assists the priest celebrant in distributing Communion, and purifies and arranges the sacred vessels; and
• Fulfills the duties of other ministers himself, if necessary, when none of them is present.

There are different protocols depending on whether the Book of the Gospels is carried, and whether there is a tabernacle containing the Blessed Sacrament in the sanctuary. 

When the Book of the Gospels is carried, the deacon carries the book (slightly elevated), while walking in front of the priest celebrant. (If there are concelebrating priests, the deacon with the Book of the Gospels also precedes them, while still following behind any altar servers in the procession.) The deacon goes directly to the altar, without genuflecting (or bowing, depending on the arrangement of the church), where he places the book on the altar, preferably from behind, facing the people. The book may be placed either standing up or lying down upon the altar, but not on a corporal. Then, alongside the priest, he venerates the altar with a kiss. (Note: There is nothing in the current liturgical norms prohibiting a deacon from touching the mensa of the altar while venerating it. However, the deacon, if he is able, may keep his hands joined when venerating the altar.)

When the Book of the Gospels is not carried, the deacon usually walks at the priest celebrant’s side. If there is a tabernacle in the sanctuary, he genuflects, if capable, to the Blessed Sacrament with the priest at the customary place. If there is not a tabernacle in the sanctuary, he bows deeply before the altar with the priest celebrant, and then in either case he goes up to the altar and, alongside the priest celebrant, venerates the altar with a kiss.

If incense is used, the deacon assists the priest celebrant in putting some into the thurible and accompanies him as he incenses the cross and the altar.

After venerating the altar (and, if applicable, assisting with the incensation), the deacon goes to his chair next to the presiding priest, preferably to the priest celebrant’s right, and assists him as necessary, as a sign of service. If two deacons are present, they sit on the right and left sides of the principal celebrant, even if one or more concelebrants are present.

The priest celebrant leads forms A and B of the Penitential Act. However, when Form C of the Penitential Act is used, it is the practice in the Archdiocese of Kansas City in Kansas that the deacon normally leads the invocations, though this may also be done by the priest celebrant or cantor. Note: The invocations for Form C must include prefatory matter (e.g., “You were sent to heal the contrite . . .”). The Penitential Act ends with the prayer of absolution (“May almighty God have mercy . . .”), which is said by the priest celebrant.

When Forms A or B of the Penitential Act are used, it is the practice in the Archdiocese of Kansas City in Kansas that the deacon ordinarily leads the invocations for the Kyrie (“Lord have mercy”) after the people respond “Amen” to the prayer of absolution, unless the choir or cantor is singing them.

When the rite of sprinkling is used in the place of the Penitential Act, the deacon assists, as directed by the priest celebrant.

The deacon sits next to the priest celebrant during the Liturgy of the Word. If no one else is available for the readings prior to the Gospel, the deacon reads them. This is preferable to having the priest celebrant read the texts. However, the deacon should not read when a reader or instituted lector is available to do this.

It is the deacon’s proper role to proclaim the Gospel, even if he is not going to deliver the homily. 

During the singing of the Alleluia and Gospel Acclamation, the deacon bows profoundly before the priest celebrant and in a low voice says, “Your blessing, Father.” (If incense is used, the deacon first assists the priest celebrant as he places incense in the thurible.) The deacon makes the Sign of the Cross as he receives the blessing and responds, “Amen.” 

If the Book of the Gospels is on the altar, the deacon bows to the altar, picks up the Book of the Gospels, and carries the book (slightly elevated) to the ambo preceded by the thurifer and accompanied by servers carrying candles, if these are used.

At the ambo, with hands joined, the deacon greets the people (“The Lord be with you”), and then announces the Gospel (“A reading from the holy Gospel . . .”) as he makes the Sign of the Cross with his thumb first on the book and then on his forehead, mouth, and breast.

If incense is used, the deacon then incenses the Book of the Gospels as provided in GIRM 277. Then he proclaims the Gospel. In order to stir the hearts of the faithful and convey the importance of the Gospel itself, the greeting, the announcement of the reading, the concluding acclamation, and even the entire Gospel may be sung. In this regard, musical settings should be easily understood and enhance rather than obscure the meaning of the sacred text (Book of the Gospels, Introduction, no.19).

At the conclusion of the Gospel (without showing the book to the people), the deacon says, “The Gospel of the Lord.” After the people respond, “Praise to You, Lord Jesus Christ,” the deacon kisses the book, saying inaudibly, “Through the words of the Gospel may our sins be wiped away.”

If, however, the deacon is assisting the Archbishop, unless instructed otherwise, he takes the Book of the Gospels to him without kissing it himself. He holds it open for the Archbishop so that he can kiss the book. On solemn occasions, the Archbishop may take the book to bless the people. Then he will return it to the deacon or to another minister, who places it either on the credence table or at another appropriate location within the sanctuary, but not on the altar. (Note: The foregoing applies only to the Book of the Gospels, and not to lectionaries or binders.)

The deacon then returns to his chair, unless he has been delegated the responsibility of giving the homily. 

When the deacon gives the homily, he should do so from the ambo or from some other suitable location (GIRM 136).

After the homily, there is a brief period of silence (GIRM 66). On Sundays, solemnities, and other special liturgical celebrations, the Profession of Faith (Creed) follows the homily. The deacon, along with the rest of the faithful, bows profoundly at the words, “and by the Holy Spirit . . . became man.” (On the solemnities of Christmas and the Annunciation, all genuflect when these words are said.)

After the Profession of Faith, if said, or otherwise after the homily, the priest celebrant introduces the Universal Prayer. The deacon announces the intentions, usually from the ambo. The intentions may also be led by the cantor (especially if sung) or, if the occasion warrants, by others.

After the Universal Prayer, while the priest celebrant remains at the chair, the deacon prepares the altar, assisted by altar servers as needed, but it is the deacon’s proper role to take care of the sacred vessels himself. 

The deacon also assists the priest celebrant in receiving the people’s gifts. 

At the altar, the deacon hands the priest the paten with the bread to be consecrated, pours wine and a little water into the chalice, saying quietly, “By the mystery of this water and wine . . .” and after this presents the chalice to the priest celebrant. This preparation of the chalice may take place either at the altar or at the credence table. 

While multiple chalices may be used to facilitate Communion under both species, “the pouring of the Blood of Christ after the consecration from one vessel to another is completely to be avoided” (Instruction Redemptionis Sacramentum, no. 106), and the water is added only to the principal celebrant’s chalice.

If incense is used, the deacon assists the priest celebrant during the incensation of the gifts, the cross, and the altar. After that, the deacon incenses the priest celebrant and the people, as provided in GIRM 277.

During the Eucharistic Prayer, the deacon stands near the principal celebrant but slightly behind him, so that when necessary he may assist him with the chalice or the Missal. The deacon should not give the appearance of being a “concelebrant” at Mass. 

From the epiclesis (“Make holy, therefore, these gifts . . .”) until the priest shows the chalice, the deacon kneels if he is capable. If the chalice is covered with a pall, the deacon removes the pall before the epiclesis. If multiple deacons are present, one of them may place incense in the thurible for the consecration and incense the host and the chalice as they are shown to the people. 

As the priest celebrant introduces the Memorial Acclamation (“The mystery of faith”), the deacon arises to his feet and, if needed, covers the chalice with the pall.

At the final doxology of the Eucharistic Prayer (“Through him, and with him, . . .”), the deacon stands next to the priest celebrant, holding the chalice elevated while the priest celebrant elevates the paten with the host, until the people have responded with the acclamation, “Amen.” Note: Only bishops and priests say or sing the doxology itself.

After the priest celebrant has said the prayer for the Rite of Peace and the greeting (“The peace of the Lord be with you always”) and the people have replied (“And with your spirit”), the deacon, if it is appropriate, invites all to exchange the sign of peace. He does so by facing the people and, with hands joined, saying: “Let us offer each other the sign of peace.” Then he himself receives the sign of peace from the priest celebrant and may offer peace to those who are nearby.

After the priest celebrant receives Communion, the deacon receives Communion under both kinds from the priest celebrant himself; he does not receive Communion in the manner of a priest. The deacon may receive the sacred Host either in the hand or upon the tongue according to his preference. 

After receiving Communion, the deacon assists the priest celebrant in handing the sacred vessels to the extraordinary ministers as needed and then assists the priest celebrant in distributing Communion to the people. As an ordinary minister of Holy Communion, the deacon may administer either species, as specified in the deacons’ Pagella of Faculties.

When the distribution of Communion is completed, it is the proper role of the deacon to purify the sacred vessels. This action should be done in a reverent and timely way. The purification of vessels is most properly done at the credence table when possible; it may also be done after Mass.

If the vessels are to be purified after Mass, they should be placed on a corporal at the credence table and covered as necessary. The deacon should be dispatched to perform this task immediately after Mass. Only a priest, deacon, or instituted acolyte may licitly purify the sacred vessels (GIRM 279).

Any announcements are made following the Prayer after Communion. The announcements may be made by the deacon, unless the priest celebrant prefers to do this himself.

If a prayer over the people or a formula of solemn blessing is used, the deacon says, “Bow down for the blessing.” After the priest celebrant’s final blessing, the deacon, with hands joined and facing the people, dismisses them, saying, “Go forth, the Mass is ended” or another approved formula. Note that for the entire octave of Easter and again at the Masses of Pentecost, the dismissal includes the double Alleluia and should be sung when possible.

Then, together with the priest celebrant, the deacon venerates the altar with a kiss. If there is a tabernacle in the sanctuary, all genuflect, if capable, except for ministers carrying the processional cross or candles, if any, who bow their heads instead of genuflecting (GIRM 274). If there is no tabernacle in the sanctuary, they make a profound bow toward the altar and depart in a manner similar to the procession at the beginning of Mass, except that the Book of the Gospels is not carried out in procession.

As the ministers depart, the deacon usually walks beside the priest celebrant. If the sacred vessels have been left on the credence table, the deacon may proceed directly to that place and purify them, rather than depart with the priest celebrant and other ministers.

Priests, deacons, and laity all have appropriate roles to play in the celebration of the Mass. The involvement of lay persons in the Mass should be encouraged as appropriate. Therefore, deacons should never take over roles that belong to the laity, such as serving as reader, cantor, usher, or altar server, when lay persons are available to fill such roles. At the same time, lay persons are not to assume the role of an ordinary minister, such as the ministry of distributing Holy Communion, except when and where there are insufficient numbers of ordinary ministers.

As a general rule, only those deacons should vest who have a legitimate diaconal role in the Mass. With the exception of major parish or archdiocesan celebrations, no more than two deacons should normally assist at a Sunday or daily Mass. 

In keeping with liturgical principles expressed in GIRM 109, on those occasions when two deacons are present, they may both exercise diaconal roles at Mass. On such occasions, the duties are split between a Deacon of the Word and a Deacon of the Altar. 

Ordinarily the Deacon of the Word executes the roles of the deacon from the Introductory Rites up to and including the Universal Prayer, while the Deacon of the Altar executes the roles of the deacon during the Liturgy of the Eucharist and the Concluding Rites. (Note: Both deacons would usually assist with the distribution of Communion as ordinary ministers.) For pastoral reasons, however, the roles may be divided differently.