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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

The Book of Non-Blessings

Fr. David Friel · December 22, 2013

F YOU HAVE EVER taken a look inside the Book of Blessings, you may have noticed a startling pattern. On page after page, in prayer after prayer, it seems almost as if the author of these texts does not really believe in blessings.

That’s a bold claim, I realize, but a look at two seasonal examples will make the point clearer. First, the prayer for blessing an Advent wreath (chapter 47):

Lord God, your Church joyfully awaits the coming of its Savior, who enlightens our hearts and dispels the darkness of ignorance and sin. Pour forth your blessings upon us as we light the candles of this wreath; may their light reflect the splendor of Christ, who is Lord for ever and ever.

That’s a very nice prayer, incorporating traditional Christian imagery of light & darkness and Advent anticipation. But why does it ask God to pour forth His blessings upon “us,” and not upon the wreath?

Compare this with the order for blessing a Christmas manger or Nativity scene (chapter 48):

God of every nation and people, from the very beginning of creation you have made manifest your love: when our need for a Savior was great you sent your Son to be born of the Virgin Mary. To our lives he brings joy and peace, justice, mercy, and love. Lord, bless all who look upon this manger; may it remind us of the humble birth of Jesus, and raise up our thoughts to him, who is God-with-us and Savior of all, and who lives and reigns for ever and ever.

It’s not that it’s not a good thing to ask God’s blessing upon the people who will see the manger, but would it not be better for the blessing of the manger to actually bless the manger?

The question arises: what is the nature of a blessing? Can anything really be blessed, other than ourselves? The tradition of the Church clearly answers yes, and people seem to have an innate sense of this, too.

When people ask me to bless rosaries and crucifixes after Mass (which happily occurs often), I am confident that they are asking me to bless the rosary or the crucifix—not themselves. Their actions alone demonstrate what they believe: that they desire a blessing upon their sacramentals, so that those sacramentals might be set aside for the purpose of leading them to deeper mediation and love for God.

It is perfectly acceptable for lay people to ask God’s blessing upon themselves, their families, their homes, etc. In so doing, they are asking God to look favorably upon them. God, Himself, is doing the work. In the case of a priest, however, he possesses the power and authority to confer blessings, by virtue of his configuration to Christ the High Priest. Ought not the Book of Blessings take advantage of this power?

In Catholic liturgical books of yore, the symbol “” would be placed within the text wherever a blessing or Sign of the Cross was warranted. In the two prayers included above (which are, sadly, representative of every other prayer in the Book of Blessings), where would one place the “”? It’s hard to say, and isn’t that a problem?

Mercifully, because priests possess the authority to bless by virtue of their ordination, they are still free to offer true blessings. They are not bound only to use the prayers set forth in the Book of Blessings, but can adapt those prayers or craft new ones.

To what extent, though, have our official prayers of blessing been antithetical to their intended purpose? Is it unfair to suggest that they may have caused many Catholics to devalue the significance of a priestly blessing? The Book of Blessings, like so many of our liturgical books, stands in need of careful revision.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Reform of the Reform, USCCB Secretariat of Divine Worship Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

[on Latin] “No change in Mass: people have missals and can read. More vernacular can be useful in the Sacraments: Baptism, Confirmation, Extreme Unction, Matrimony.”

— Cardinal Spellman (one of the Vatican II fathers)

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