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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 8 of 9

Fr. David Friel · August 23, 2015

HIS WEEK concludes our look at the vesting prayers, which accompany each of the priestly vestments worn at Holy Mass. Today we turn our attention to the chasuble.

This vestment, which is worn over the alb, cincture, & stole, has a long history. Like many other vestments, the chasuble is closely linked with the garb of ancient Rome. It is the most visible, and often the most ornate, of the priestly vestments.

Chasubles are worn only for the celebration of Mass, not during other Sacraments or devotions. In some places, it is common for concelebrating priests to forgo wearing a chasuble; if a chasuble is available, however, it should always be worn. Moreover, wherever concelebration occurs frequently or with large numbers of priests, it is laudable that an adequate supply of chasubles should be maintained.

Here follows the prayer to be offered as the priest vests with the chasuble:

Domine, qui dixisti: Iugum meum suave est et onus meum leve: fac, ut istud portare sic valeam, quod consequar tuam gratiam.

O Lord, Who said: My yoke is easy and My burden light; make me so able to bear it that I may obtain Thy favor.

This beautiful, short prayer is a direct reference to the Letter to the Colossians, wherein St. Paul exhorts us: “Above all these things, put on charity, which is the bond of perfection” (Colossians 3:14). Thus, the symbolism of the chasuble is the virtue of charity, which is literally “put on” over all the other vestments. Like the maniple, the chasuble is also a reminder to the one who wears it of the hardship entailed by the Gospel (cf., 2 Timothy 1:8).

There are, of course, many different styles of chasubles. The two major styles are the Roman and the Gothic. Roman chasubles, sometimes called “fiddlebacks” because of their shape, closely resemble the yoke worn by animals and alluded to in the above vesting prayer. Gothic chasubles, meanwhile, are said to symbolize the overflowing charity to which the prayer alludes. Both charity and the bearing of the yoke of Christ are requirements of authentic Christian life.

N CONCLUSION, the vesting prayers are a gift to us from the tradition of the Church. Their recitation is a pious practice which I highly recommend to all my brother priests. In these prayers, I have found a rich source for meditation and worthy preparation for the sacred liturgy.

Fr. Mauro Gagliardi, consultor to the Office for the Liturgical Celebrations of the Supreme Pontiff, says it well:

While it is possible to use different prayers, or simply to lift one’s mind up to God, nevertheless the texts of the vesting prayers are brief, precise in their language, inspired by a biblical spirituality and have been prayed for centuries by countless sacred ministers. These prayers thus recommend themselves still today for the preparation for the liturgical celebration, even for the liturgy according to the ordinary form of the Roman Rite.

I have witnessed the powerful effect of a priest who sets the tone by silently praying his vesting prayers. While visiting a priest friend some time ago, I had the opportunity to watch him prepare for daily Mass in his parish’s sacristy. It was a memorable experience for me, because I was confronted with the thought of how much more calm and prayerful his sacristy was than my own. The lectors, servers, and sacristan in his parish knew that Father was praying, and they instinctually decided that they should follow suit. Since that time, I have tried to set a similar example in my preparation for Holy Mass.

Too often, sacristies are places of hustling, bustling, and distraction. The sacristy should instead be a place of silence, focus, and prayerful preparation. As the GIRM states:

Even before the celebration itself, it is commendable that silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner. (GIRM #45)

Similar advice comes to us from a sermon of Saint Charles Borromeo:

A priest complains that as soon as he comes into church to pray the office or to celebrate Mass, a thousand thoughts fill his mind and distract him from God. But what was he doing in the sacristy before he came out for the office or for Mass? How did he prepare? What means did he use to collect his thoughts and to remain recollected?

What better means could a priest use to prepare for the sacrifice of Calvary than to offer these vesting prayers, handed down to us through the tradition of the Church?

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 Tagged With: 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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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

“Place the missal in the hand of the faithful so that they may take part more easily and more fruitfully in the Mass; and that they faithful, united with the priest, may pray together in the very words and sentiments of the Church.”

— Ven. Pope Pius XII

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