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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

Reflections on the Change of the Mandatum Rite

Guest Author · January 25, 2016

825 Washing Feet HOLY THURSDAY HE VATICAN BOLLENTINO website has posted a letter from our Holy Father Francis to Cardinal Sarah, the Prefect of the Congregation for Divine Worship and Discipline of the Sacraments, and a relevant decree.

In gist, the decree rules that—as requested by Holy Father—the Congregation has changed the rubrics for the Mandatum on Holy Thursday described in the Missale Romanum, from “Viri selecti (the chosen men) deducuntur a ministris…” to “Qui selecti sunt ex populo Dei (those who are chosen amongst the People of God) deducuntur a ministris…”, meaning that women can be chosen to participate in the Mandatum rite.

In view of practice, these change rubrics does not create much impact. After all, many parishes in Hong Kong, where I live, have been having women in the Mandatum rite for a long time. The only difference is that parishes in the past did so in contradiction of the rubric, and now they are approved to do so. I believe this applies to many other parishes all around the globe too.

But in view of Liturgy itself, I believe this change in rubrics to be similar to allowing female altar servers. In my view, it is a change caused by the hardening of our heart and a departure from the liturgical tradition. It does not bring any benefits to the faithful. The Mandatum rite originally represented our Lord washing the feet of the Apostles; not just any disciples, but twelve male Apostles chosen by him. Our Lady was not there; nor was Mary Magdalene. 1 The change in the Mandatum rubric, however, is weakening this message the rite was trying to convey.

The Mandatum rite itself is only optional in the Holy Thursday liturgy. The celebrant can still decide whether he would include the rite in his Holy Thursday liturgy and can safely omit the Mandatum rite for whatever reasons he thinks fit. Moreover, the celebrant can still choose, according to the tradition, twelve men to participate in the Mandatum rite. Just as female altar servers are allowed, the celebrant can still select people he deems appropriate—such as males only—to serve his Mass. The same rule applies to the Mandatum rite.

As a lay Catholic, I accept this rubric change with obedience and charity toward the Holy Father, yet at the same time I am still pondering how the guidelines in the Sacrosanctum Concilium for the Liturgical reformation is carried out:

That sound tradition may be retained, and yet the way remain open to legitimate progress careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing. (SC n.23)

We hope you enjoyed this guest article by Michael Chan, who contributes to a Hong Kong Catholic Blog. He is also a member of the Schola Cantorum of the Hong Kong Latin Mass Community.




NOTES FROM THIS ARTICLE:

1   At least, as far as I can tell from what is written in the Holy Gospel.

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

Filed Under: Articles Last Updated: January 1, 2020

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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

A hymn verse need not be a complete sentence, but it must have completed sense as a recognisable part of the complete sentence, and at each major pause there would be at least a “sense-pause.” Saint Ambrose and the early writers and centonists always kept to this rule. This indicates one of the differences between a poem and a hymn, and by this standard most of the modern hymns and the revisions of old hymns in the Breviary stand condemned.

— Fr. Joseph Connelly

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