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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

Vesting Prayers • Part 1 of 9

Fr. David Friel · July 5, 2015

HAT IS THE PURPOSE of sacred vestments, and what is their origin? These are questions that most ordinary Catholics probably could not answer. A very good (and very concise) explanation of liturgical vesture is given by Fr. Mauro Gagliardi, consultor to the Office for the Liturgical Celebrations of the Supreme Pontiff (available from the Vatican webpage). His article is well worth a look.

The Roman Rite could have developed in such a way that the Sacraments are celebrated by priests who dress in the clothes common to their culture, but it did not. Instead, a system of sacred vestments worn only for worship arose. I would argue that this development has two major advantages over the wearing of profane clothing.

First, wearing sacred garments reserved for the liturgy helps the sacred ministers to adopt a sense of detachment from the secular sphere and the ordinary concerns of daily life. The external vesture, in other words, produces a positive interior effect.

Secondly, sacred vestments serve to emphasize the ministerial role of the one who wears them. As the above-mentioned Vatican webpage puts it:

One might say that the “camouflaging” of the minister’s body by the vestments depersonalizes him in a way; it is that healthy depersonalization that de-centers the celebrating minister and recognizes the true protagonist of the liturgical action: Christ. The form of the vestments, therefore, says that the liturgy is celebrated in persona Christi and not in the priest’s own name. He who performs a liturgical function does not do so as a private person, but as a minister of the Church and an instrument in the hands of Jesus Christ.

These are two of the strongest reasons why the Church adopted sacred vestments for the liturgy and continues their usage to the modern day.

Clerical vestments derive from the regular clothing of the ancient Greeks and Romans. In the earliest days of the Church, therefore, it was not the external form of the vestments that distinguished them from secular clothing; it was, rather, the quality of the garments. Only the highest quality fabrics and handiwork were used for liturgical vestments, and these vestments were used only for worship.

Later, after invasions, demographic shifts, and the simple passage of time, the common dress among Westerners underwent alterations. Clerical garb and liturgical vestments, however, remained unchanged. Secular clothing was thereby further distinguished from liturgical vesture.

Then, in the Carolingian period (circa 8th Century), new distinctions arose within the liturgical garments. These changes were meant to distinguish the three levels of Holy Orders (for example, chasubles as different from dalmatics). It was in this time that the sacred vestments reached their definitive form, remaining essentially unchanged in the centuries since.

Each of the vestments worn by the priest at Mass is accompanied by a prayer to be said as it is donned. These prayers are biblically, theologically, and spiritually quite rich. Over the coming weeks, I will present these vesting prayers along with a reflection on the prayer, itself, and the significance of the particular vestment.

Part 1 • Introduction

Part 2 • The Hand Washing

Part 3 • The Amice

Part 4 • The Alb

Part 5 • The Cincture

Part 6 • The Maniple

Part 7 • The Stole

Part 8 • The Chasuble

Part 9 • The Dalmatic

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

Filed Under: Articles, Featured Tagged With: Roman Collar Distinctive Garb, Traditional Catholic Vestments, Vesting Prayers Last Updated: March 29, 2021

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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 • “14 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 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —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

According to the Instruction “Musicam sacram” of 5 March 1967, Article 34 §1, the polyphonic “Ordinarium Missae” can in the future still be sung suetis normis, “according to the customary norms,” i.e. by the choir. In fact, this form of the high Mass is placed in high relief compared to the other forms, among which the congregationally sung Gregorian chant Mass deserves our special attention.

— Monsignor Overath (President, “Consociatio Internationalis Musicæ Sacræ” founded by Pope Saint Paul VI

Recent Posts

  • “The Injustice of Traditionis Custodes” • (Private Meetings at the Vatican)
  • New Bulletin Article • “14 September 2025”
  • PDF Download • Croft’s “Canonic Kyrie” (SATB)
  • Karl Keating • “Canonization Questions”
  • “Music List” • 23rd in Ordinary Time (Year C)

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