General Instruction of the Roman Missal: Chapter IV, The Different Forms of Celebrating Mass
II. Concelebrated Mass
199Concelebration, 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.
200Visiting priests should be gladly welcomed to Eucharistic concelebration, as long as their priestly standing is ascertained.
201Where 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]
202It 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.
203To 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]
204For 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.
205A 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.
206No one is ever to enter into a concelebration or to be admitted as a concelebrant once the Mass has already begun.
207In 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.
208If 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.
209In 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.
210When 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.
211On 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.
212During 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.
213The homily is usually given by the principal celebrant or by one of the concelebrants.
214The Preparation of the Gifts (cf. nos. 139-146) is carried out by the principal celebrant, while the other concelebrants remain at their places.
215After 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
216The 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.
217After the Sanctus, the priest concelebrants continue the Eucharistic Prayer in the way described below. Unless otherwise indicated, only the principal celebrant makes the gestures.
218The 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.
219In 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.
220It 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.
221The Hanc igitur (Father, accept this offering) is likewise said by the principal celebrant alone, with hands extended.
222From 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).
223The 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.
224At the words Nobis quoque peccatoribus (Though we are sinners) all the concelebrants strike their breast.
225The Per quem haec omnia (Through him you give us all these gifts) is said by the principal celebrant alone.
Eucharistic Prayer II
226In Eucharistic Prayer II the Vere Sanctus (Lord, you are holy indeed) is spoken by the principal celebrant alone, with hands extended.
227From 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.
228The 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
229In Eucharistic Prayer III, the Vere Sanctus (Father, you are holy indeed) is spoken by the principal celebrant alone, with hands extended.
230From 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.
231The 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
232In 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.
233From 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.
234The 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.
235As to other Eucharistic Prayers approved by the Apostolic See, the norms established for each one are to be observed.
236The 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
237Then 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.
238Libera 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).
239After 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.
240While 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.
241After 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).
242When 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.
243Then 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).
244Then 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.
245The 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.
246If 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.
247The 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).
248The 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.
249If 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.
250Everything 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.
251Before 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.