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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

Bishop of Manchester • Letter Re: “Ad Orientem”

Jeff Ostrowski · December 5, 2016

O MY KNOWLEDGE, three American bishops have attempted to forbid “ad orientem” celebration. The first was the bishop of Little Rock, whose letter went out in July. That was followed quickly by the bishop of Davenport, Iowa, who also sent a letter. Now—by means of the CCW Facebook—I was sent this letter from the diocese of Manchester, New Hampshire:

599 ad orientem


Some have argued “expectation” is different than “command”—but that doesn’t hold up. I worked at a Cathedral for four years. When our bishop said “I expect XYZ to happen…” you better believe we made XYZ happen.

It’s difficult to understand how the bishop can require a “personal, in-depth conversation” before priests choose a legitimate option, especially in light of the CDW statement (SEE BELOW). 1

Celebration facing the people is certainly a legitimate option. The GIRM paragraphs dealing with altar construction clearly say:

{ 299. Altare maius exstruatur a pariete seiunctum, ut facile circumiri et in eo celebratio versus populum peragi possit, quod expedit ubicumque possibile sit. }
299. Where it is possible to do so, the main altar should be built separated from the wall. This allows for the possibility of Mass “facing the people” and also walking around the altar.

The CDW on 10 April 2000 (PROTOCOL NO. 564/00/L) settled the question of “ad orientem” in the 2000 (2002) Missal:

“This dicastery wishes to state that Holy Mass may be celebrated versus populum or versus apsidem. Both positions are in accord with liturgical law; both are to be considered correct. There is no preference expressed in the liturgical legislation for either position. As both positions enjoy the favor of law, the legislation may not be invoked to say that one position or the other accords more closely with the mind of the Church.”

Bishop Amos (of Davenport, Iowa) has argued that “versus populum” celebration is necessary so everyone can face the Altar:

“However, it is clear that the normative position of the priest when presiding at Mass in the Ordinary Form is facing the people, or, better, of the priest and the assembly facing the Altar together, the Altar that is a symbol of Christ in our midst and of our participation in the feast of the Kingdom.”

But don’t we all face the Altar either way?

598 ad orientem


The rector at the Cathedral where I served for four years had all the Masses “ad orientem” one Sunday, even the Spanish Mass. I asked him what the response was, and he said hardly anyone noticed! Remember that—in Ordinary Form Masses—when “ad orientem” is chosen, the priest and people face the same way only about 10% of the time. (It’s primarily during the Canon.)

The universal practice of the Church, as far back as we have documentation, has always been to have priest and people face the same direction:

593 Cardinal Sarah ad orientem


I was taught that Christ will return from the East, and the priest is leading us to Christ—but there are many other explanations.



NOTES FROM THIS ARTICLE:

1   I wonder if the letter could (perhaps) be amended? Perhaps Bishop Libasci could simply recommend that priests switching to “ad orientem” come to him for advice and tips first.

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

Filed Under: Articles Tagged With: Ad Orientem, Robert Cardinal Sarah Last Updated: January 1, 2020

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About Jeff Ostrowski

Jeff Ostrowski holds his B.M. in Music Theory from the University of Kansas (2004). He resides with his wife and children in Michigan. —(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

It was thought important that the song should actually accompany the distribution of Communion. A Carolingian explanation of the Mass remarks that during the Communion “soft melody should touch the ear [of the faithful] so that hearing this sound they would busy themselves less with distracting thoughts and … their hearts would be moved to humble love for that which they receive.”

— Father Josef Andreas Jungmann

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