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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 Centrality of the Sign of the Cross

Fr. David Friel · May 27, 2018

BOUT fifteen years ago (which, for someone my age, is quite some time ago), a priest pointed out to me the inescapability of the Sign of the Cross in the form of Mass we now call the Extraordinary Form. The Sign of the Cross, of course, is not absent from any of the Church’s liturgies, but the prominence of this gesture in the Extraordinary Form often catches the attention of people who participate in such a Mass without much familiarity with it. Similarly, by comparison to the current Book of Blessings, the Sign of the Cross is much more omnipresent in the older Roman Ritual.

I’ve written elsewhere about the centrality of the Communion of Saints in the Extraordinary Form, and I think something parallel can be said for the Sign of the Cross.

From signing oneself at the Misereatur to the incensing of the gifts during the offertory to the pouring of water and wine into the chalice over the cross on its base, the Sign of the Cross is one of the most notable features of the ceremonial ritual of the Extraordinary Form.

Consider what St. Francis de Sales has to say about the manifold applications of this most basic Catholic prayer:

The Sign of the Cross . . . [is] a plea for God’s help. St. Jerome, writing to his spiritual daughter, said, “With every work, with all of your comings and goings, may your hand make the Sign of the Cross.”

St. Ephraim said, “Whether you sleep or wake, travel or work, eat or drink, sail on the sea or cross a river, cover yourself with this breastplate, clothe and encircle your limbs with the saving sign, and evils will not meet you.”

And Tertullian: “At every change of place and movement, every going out and coming in, when dressing, when putting on shoes, at the bath, at the table, when carrying a lamp, upon entering a room, and in every action that life requires, we touch our forehead with the Sign of the Cross.”

“Make this sign,” St. Cyril said, “eating, drinking, sitting, standing, going outside, walking, in sum: in all of your affairs.” And, elsewhere, “Have therefore no shame of confessing the crucifix, but with confidence let us impress the Sign of the Cross with our fingers upon our forehead, and may the Sign of the Cross be made in all things, eating, drinking, coming in, going out, before sleep, sitting, standing, doing, and remaining idle. For it is a great defense, which for the sake of the poor is given away freely, and for the sake of the weak is made without difficulty, this grace being from God, as the sign of the faithful and to bring fear to the devils.”

St. John Chrysostom: “The Cross shines everywhere, in places inhabited and uninhabited.”

St. Ambrose: “All of our works should be done with the Sign of the Cross.”

. . . Who does not know that prayer is the general and universal tool of Christians, proper to all of our affairs and works, for every encounter and all of the actions of our life? The Sign of the Cross, then, is nothing other than a brief and lively exterior prayer by which God is invoked, and, as a result, it is proper for all of our doings and plans. 1

HE NUMEROUS Signs of the Cross in the Extraordinary Form do not strike me as examples of the “useless repetitions” (repetitiones inutiles) which Sacrosanctum Concilium sought to avoid (SC, no. 34). The ubiquity of this prayerful gesture seems, rather, to be an utterly simple method of praising God and a beneficial means of instructing the faithful. It teaches us how to conform every thought, word, and deed to Christ.

May the Cross, the great Sign of our salvation, become an ever more central feature of our Catholic life and prayer!




NOTES FROM THIS ARTICLE:

1   St. Francis de Sales, The Sign of the Cross: The Fifteen Most Powerful Words in the English Language, ed. and trans. Christopher O. Blum (Manchester, NH: Sophia Institute Press, 2013), 17–19.

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

Filed Under: Articles Tagged With: Extraordinary Form 1962 Missal, Traditional Latin Mass 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 • “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

The People’s Hymnal suffers from a too literal and awkward translation. And even in the lovely Slovak “Memorare” in The Saint Gregory Hymnal we are still asked to sing “that anyone who sought thee, or made to thee his moan.” Why not “groan” or “bone” or even “phone?” The only thing necessary, it seems, is that it rhyme with “known.”

— Mons. Francis P. Schmitt (1958)

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