Do altar-servers prepare the Altar during the Offertory?

[Praedicare]

Friends,

When I was trained to altar-serve, I set up everything on the altar during the Offertory. After Communion, as well, the priest did not fold the corporal, nor put anything else in order; he simply placed the vessels on the altar and sat down, leaving the “clean-up” to me.

I stopped serving for 3 years, and am starting again now. In many places, however, the servers no longer set up the altar for the priest, but just bring the vessels over to him. He stands there both at the Offertory and after Communion, putting things in order. This is not a uniform practice everywhere; in other churches, I’ve seen servers set-up the altar & take it down again all by themselves.

Ceremonies of the Modern Rite says that - in the absence of a deacon - an altar-server is not only to bring all the vessels from the Credence Table to the altar, but is also to prepare the missal, open the corporal, and put the paten, purificator(s), pall(s), etc. in their places on the altar.

Now that I’ve seen two different practices, I want to know: which is the liturgically-correct duty of the server? Does he merely present things to the priest at the altar, or does he set things up for the priest, that the latter may simply approach the altar and pick up the paten to begin “Blessed are you, Lord God of all Creation…” ?

 

[TimothyH]

Be aware that Ceremonials of the Modern Rite is not an official Church document. It is very accurate and widely used but not 100% universally accepted. I am an altar server and emcee and have been told by the Parochial Vicar in charge of the liturgy at my parish to go by that book. It is a very good resource.

I don’t know what the official answer is but can only tell you my experience. At my parish the servers never dress the altar but only bring the stand, missal, vessels and purificators to the altar.

-Tim-

 

[CatholicZ09]

As an altar server, I always set up the altar for the priest unless there is a deacon present, then I hand the vessels to him, and he sets up the altar.

I’ve never seen the priest set up the altar, so I can’t give concrete advice. I’ve only seen an altar server or deacon do it.

I don’t see anything wrong with it, though.

 

[Praedicare]

Be aware that Ceremonials of the Modern Rite is not an official Church document. It is very accurate and widely used but not 100% universally accepted. I am an altar server and emcee and have been told by the Parochial Vicar in charge of the liturgy at my parish to go by that book. It is a very good resource.

I don’t know what the official answer is but can only tell you my experience. At my parish the servers never dress the altar but only bring the stand, missal, vessels and purificators to the altar.

-Tim-

Dear Tim,

Thank you for replying. I know the book by Elliott isn’t an official ecclesiastical document. It does cite the GIRM very often, as well as the Ceremonial of Bishops. I’m wondering if the GIRM says anything about this.

Altar-dressing seems to vary by “persuasion”; that is, the more “liberal” priests seem to allow the servers to prepare the Gifts, whereas the more “conservative” priests prefer to have everything handed to them so that they may prepare the altar. Certainly the local basilica has altar-servers dress everything themselves, as well as take down everything after Communion; the local Franciscans, however, being more “traditional” in a broad sense, always have the priest dress the altar and fold everything up again.

One personal concern I have is the fostering of greater symbolic beauty and noble simplicity in the Holy Mass. Injecting a sense of reverence - however slight - is my greatest goal. So far, simply being invisible and serving the priest has worked well. Of course, what Father says, goes - but I like discussing the euchology and symbolism used in the Mass with my priest-friends, who I serve very often.

I wonder: are there any specific theological, spiritual, or mystical significations of servers dressing the altar, as opposed to priests? I know that in the older Mass, priests set up the altar entirely, with the help of deacon and sub-deacon. The use of servers to dress all the vessels before & after the Eucharist seems very characteristic of the Novus Ordo Missae.

As an altar server, I always set up the altar for the priest unless there is a deacon present, then I hand the vessels to him, and he sets up the altar.

I’ve never seen the priest set up the altar, so I can’t give concrete advice. I’ve only seen an altar server or deacon do it.

I don’t see anything wrong with it, though.

Thanks CatholicZ09. Obviously nothing’s wrong with the Priest doing what he desires in this matter. It’s hardly a grave “abuse” if the priest does what the server should do. I’m still fascinated by what the GIRM or any official rubrics say.

 

[powerofk]

I’ve seen a variety of setups. When I was a server in college, I would set up the altar. In the parish I grew up in, the ushers would choose a family before Mass to set up the altar during the offertory. The tradition at the parish I attend now has two of the EMHCs (the ones chosen to help distribute the host) set up the altar.

 

[Cor_ad_Cor]

The correct answer would be: however the priest celebrant wants it done.

The GIRM simply says these things are done; not by whom. The priest or deacon must place the bread and wine received upon the altar, but otherwise, there is no specific mention of who “sets up”. If you have an instituted acolyte, “it is his place principally to prepare the altar” (#98). The GIRM is almost entirely silent on “clean up”.

Since altar servers have permission from the rubrics to set up (and presumably, clean up), they may…but anyone with higher rank - deacon or priest - may take over out of preference. In fact, that rule holds true for everything. The priest could be cantor, lector, server, deacon, and priest all in the same Mass if he chose (though it might not be a wise decision).

 

[FrDavid96]

There different categories of items which belong on the altar at the time of the offertory:

1. The altar cloth and candles must be on the altar (or “near” for the candles) at the start of Mass. These cannot be placed during the offertory.
2. The other items (corporal, purificator, Missal) are placed on the altar at the beginning of the offertory; specifically before the offertory procession when the bread and wine are brought forward. It does not matter who does this (the GIRM does not specify “who” only “when”). The empty chalice may be placed on the altar, or it may be prepared at the credence table.
3. The bread and wine must be placed onto the altar by the priest himself. The reason for this is that there is a specific ritual for placing the bread and wine there, and the rubrics clearly state that the priest does this. He might be assisted by the deacon. (So if there are 6 ciboria, the deacon can place them on the corporal). The priest himself must be the one to place the bread (at least the priest’s host) onto the corporal (of course, the host is on the paten) and the filled-chalice onto the corporal. These happen when he says “Blessed are you Lord God…” and that’s specifically reserved to the priest.

 

[TimothyH]

There different categories of items which belong on the altar at the time of the offertory:

1. The altar cloth and candles must be on the altar (or “near” for the candles) at the start of Mass. These cannot be placed during the offertory.
2. The other items (corporal, purificator, Missal) are placed on the altar at the beginning of the offertory; specifically before the offertory procession when the bread and wine are brought forward. It does not matter who does this (the GIRM does not specify “who” only “when”). The empty chalice may be placed on the altar, or it may be prepared at the credence table.
3. The bread and wine must be placed onto the altar by the priest himself. The reason for this is that there is a specific ritual for placing the bread and wine there, and the rubrics clearly state that the priest does this. He might be assisted by the deacon. (So if there are 6 ciboria, the deacon can place them on the corporal). The priest himself must be the one to place the bread (at least the priest’s host) onto the corporal (of course, the host is on the paten) and the filled-chalice onto the corporal. These happen when he says “Blessed are you Lord God…” and that’s specifically reserved to the priest.

Thank you Fr. David. Your post is very interesting. You mention placing the bread on the altar and placing it on the corporal. Can you clarify?

Can the server place the paten with host on the altar but not on the corporal?

I usually see the paten and host brought to and placed upon the altar with all the other vessels, missal, stand and purificators prior to the reception of the gifts. Is this not correct? Should it not be brought to the altar until after the reception of the gifts, or is it permissible for the server to bring it with all the other vessels and put on the altar but away from the corporal?

I very much appreciate your replies to all out questions. I have learned a great deal from your posts.

-Tim-

 

[FrDavid96]

Thank you Fr. David. Your post is very interesting. You mention placing the bread on the altar and placing it on the corporal. Can you clarify?

Placing the host “on the corporal” is part of the offertory. It’s done when the priest says “Blessed are you…” It’s a specific ritual and it is required that the priest do this. Of course, the host itself is placed on the paten.

It depends on how literal we want to be with the words “on the corporal.” This might seem like a meaningless distinction at first, but in the Extraordinary Form, the host is placed on the corporal itself, but not on the paten.

Can the server place the paten with host on the altar but not on the corporal?

Strictly speaking, no.

According to the rubrics, the host is not placed onto the altar until the priest says “Blessed are you…” So, the host should not be on the altar until that moment.

However, I don’t see a problem with this scenario:
The chalice is arranged in the traditional manner: chalice, purificator, paten, host, pall.
The server places the chalice (et al) on the side of the altar.
The priest offers the host and then places it in the appropriate location on the purificator (with paten).

Technically speaking, the server did place the host on the altar. I don’t see this as being significant enough to be considered going against the rubrics. It’s also a fairly typical way of doing things.

I usually see the paten and host brought to and placed upon the altar with all the other vessels, missal, stand and purificators prior to the reception of the gifts. Is this not correct?

It’s difficult to answer because the host should not be on the altar at that point. Everything else, yes. But not the host(s). This should be done before the gifts are brought forward. The rubrics presume that the host(s) will be brought forward in the procession. So, we cannot have it both ways. It’s either part of the procession or it’s already on the altar. Clearly, if the bread and wine for the Mass are going to be brought forward by the laity and presented to the priest, the bread cannot be on the altar already.

Should it not be brought to the altar until after the reception of the gifts, or is it permissible for the server to bring it with all the other vessels and put on the altar but away from the corporal?

Again, same answer. The host is supposed to be brought to the priest; that’s what the offertory procession is all about. Let’s assume that the gifts are put on a table near the front door of the church (which is the typical way of doing things), and there’s a little procession bringing the bread and wine to the priest done by the laity. If we think about the timeline here, it doesn’t make sense that the host should already be on the altar before the priest receives it from the laity. How can they bring him something that’s already on the altar?

I very much appreciate your replies to all out questions. I have learned a great deal from your posts.
-Tim-

Thanks.

I think there is room for some very minor variations from the rubrics. I do think that if the laity bring a ciborium filled with small hosts from the back of the church, but at the same Mass, the chalice (with the paten/host) is already at the credence table in the sanctuary, that’s permitted the reason being that the procession from the back is not strictly required (the gifts can be placed on the credence table in the sanctuary before Mass).

What is important though is that the bread and wine is not placed onto the altar until the priest does this, with the accompanying words “Blessed are you, Lord God of all creation…” This part is significant. It’s a priestly act. It’s part of the Sacrifice. This prayer is specifically presidential (GIRM 30). Indeed, it is sacerdotal. Since the gesture (placing the host on the altar) and the words are so linked to each other, they really cannot be separated.

GIRM 75 specifically says that the bread and wine are placed on the altar by the priest.

When we read GIRM 73 to 75 it’s clear that the priest must be the one to actually place the bread/wine on the altar. The deacon can receive them, and he can bring them to the altar but still, the priest must be the one who puts them on the altar.

GIRM 75 specifically says that the priest is the one to place the hosts on the altar. It doesn’t say “assisted by the deacon.” In GIRM 178, the deacon is to hand the host to the priest. He is not to place the host on the altar (not in any way). Since the deacon cannot place the host on the altar, it stands to reason that the server should not be doing it either.

---

Some musing on the side:
If there is a large number of vessels (let’s say 6 or 8 or even more ciboria), I think that it would be acceptable for the deacon to assist in placing the ciboria onto the altar, so long as the offering by the priest is still the central act. I’m not 100% sure that this is proper, though. It’s really against the rubrics. It’s a typical way to do things in the US when there’s a large number of vessels, so I might be relying too much on the standard of “it’s done that way” rather than “it’s proper to do it that way.”

 

[TimothyH]

Placing the host “on the corporal” is part of the offertory. It’s done when the priest says “Blessed are you…” It’s a specific ritual and it is required that the priest do this. Of course, the host itself is placed on the paten.

It depends on how literal we want to be with the words “on the corporal.” This might seem like a meaningless distinction at first, but in the Extraordinary Form, the host is placed on the corporal itself, but not on the paten.

Strictly speaking, no.

According to the rubrics, the host is not placed onto the altar until the priest says “Blessed are you…” So, the host should not be on the altar until that moment.

However, I don’t see a problem with this scenario:
The chalice is arranged in the traditional manner: chalice, purificator, paten, host, pall.
The server places the chalice (et al) on the side of the altar.
The priest offers the host and then places it in the appropriate location on the purificator (with paten).

Technically speaking, the server did place the host on the altar. I don’t see this as being significant enough to be considered going against the rubrics. It’s also a fairly typical way of doing things.

It’s difficult to answer because the host should not be on the altar at that point. Everything else, yes. But not the host(s). This should be done before the gifts are brought forward. The rubrics presume that the host(s) will be brought forward in the procession. So, we cannot have it both ways. It’s either part of the procession or it’s already on the altar. Clearly, if the bread and wine for the Mass are going to be brought forward by the laity and presented to the priest, the bread cannot be on the altar already.

Again, same answer. The host is supposed to be brought to the priest; that’s what the offertory procession is all about. Let’s assume that the gifts are put on a table near the front door of the church (which is the typical way of doing things), and there’s a little procession bringing the bread and wine to the priest done by the laity. If we think about the timeline here, it doesn’t make sense that the host should already be on the altar before the priest receives it from the laity. How can they bring him something that’s already on the altar?

Thanks.

I think there is room for some very minor variations from the rubrics. I do think that if the laity bring a ciborium filled with small hosts from the back of the church, but at the same Mass, the chalice (with the paten/host) is already at the credence table in the sanctuary, that’s permitted the reason being that the procession from the back is not strictly required (the gifts can be placed on the credence table in the sanctuary before Mass).

What is important though is that the bread and wine is not placed onto the altar until the priest does this, with the accompanying words “Blessed are you, Lord God of all creation…” This part is significant. It’s a priestly act. It’s part of the Sacrifice. This prayer is specifically presidential (GIRM 30). Indeed, it is sacerdotal. Since the gesture (placing the host on the altar) and the words are so linked to each other, they really cannot be separated.

GIRM 75 specifically says that the bread and wine are placed on the altar by the priest.

When we read GIRM 73 to 75 it’s clear that the priest must be the one to actually place the bread/wine on the altar. The deacon can receive them, and he can bring them to the altar but still, the priest must be the one who puts them on the altar.

GIRM 75 specifically says that the priest is the one to place the hosts on the altar. It doesn’t say “assisted by the deacon.” In GIRM 178, the deacon is to hand the host to the priest. He is not to place the host on the altar (not in any way). Since the deacon cannot place the host on the altar, it stands to reason that the server should not be doing it either.

---

Some musing on the side:
If there is a large number of vessels (let’s say 6 or 8 or even more ciboria), I think that it would be acceptable for the deacon to assist in placing the ciboria onto the altar, so long as the offering by the priest is still the central act. I’m not 100% sure that this is proper, though. It’s really against the rubrics. It’s a typical way to do things in the US when there’s a large number of vessels, so I might be relying too much on the standard of “it’s done that way” rather than “it’s proper to do it that way.”

That you took the time to respond in such a detailed way means more to me than you know.

-Tim-

 

[Phemie]

Placing the host “on the corporal” is part of the offertory. It’s done when the priest says “Blessed are you…” It’s a specific ritual and it is required that the priest do this. Of course, the host itself is placed on the paten.(snip)

What is important though is that the bread and wine is not placed onto the altar until the priest does this, with the accompanying words “Blessed are you, Lord God of all creation…” This part is significant. It’s a priestly act. It’s part of the Sacrifice. This prayer is specifically presidential (GIRM 30). Indeed, it is sacerdotal. Since the gesture (placing the host on the altar) and the words are so linked to each other, they really cannot be separated.

GIRM 75 specifically says that the bread and wine are placed on the altar by the priest.

When we read GIRM 73 to 75 it’s clear that the priest must be the one to actually place the bread/wine on the altar. The deacon can receive them, and he can bring them to the altar but still, the priest must be the one who puts them on the altar.

GIRM 75 specifically says that the priest is the one to place the hosts on the altar. It doesn’t say “assisted by the deacon.” In GIRM 178, the deacon is to hand the host to the priest. He is not to place the host on the altar (not in any way). Since the deacon cannot place the host on the altar, it stands to reason that the server should not be doing it either.

Interesting to read all this.

In this parish the priest comes out of the sanctuary to accept the gifts as they are brought forward. For well over a decade it went like this: Fr. was handed the wine, took it and passed it to an altar server; he was handed the bread, took it and handed it to another altar server; stepped to the side to allow whoever had brought the donations forward to place them at the foot of the altar. Then Fr. and the two servers went to the altar where the servers placed both the bread and wine on the altar.

The only deviation was when a retired Archbishop was with us for a month filling in. He made whoever brought the gifts forward come to the altar and hand them to him at the appropriate time. Oh man, the complaints from the gift bearers who felt it wasn’t their place to do this!

Only the latest Pastor has received the bread from the gift bearer and taken it with him to place on the altar. Then again, he’s the first priest to do a lot of things, such as receive Communion before giving it to the EMHCs and purifying the vessels himself (we have no deacon or instituted acolyte).

The Pastor who was in place when Redemptionis Sacramentum was promulgated started purifying the vessels himself from the time he read it. When he retired the priest who replaced him categorically refused to do that. Said it wasn’t his job, it was the EMHC’s job.