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Views from the Choir Loft

Vesting Prayers • Part 9 of 9

Fr. David Friel · March 29, 2021

EVERAL years ago (in 2015), I posted a series of reflections (links below) on the vesting prayers prayed by the priest as he dons the various parts of his liturgical garb. At that time, I did not include the dalmatic, which is the outer vestment proper to the deacon. Having received a reader’s request, however, I am now adding another installment to this series, presenting and reflecting on the vesting prayer that accompanies the dalmatic.

Much like the priest’s chasuble, the deacon’s dalmatic is a vestment for Mass, not for the other Sacraments or devotions, when it would often be appropriate for the deacon to wear a cope. It is a sleeved vestment, worn over the alb, cincture, and stole. Although it is not uncommon to see deacons assisting at Mass vested only in alb and stole, this is not envisioned by the rite. The dalmatic should always be worn when one is available, and parishes that enjoy the service of a deacon ought to have dalmatics available in each liturgical color.

It should be noted, moreover, that the dalmatic is neither solely nor originally a diaconal vestment. It originated, rather, as a pontifical vestment worn by the bishop of Rome beneath his chasuble. According to the Liber pontificalis, it was Pope Sylvester I (314-335) who “decreed that deacons should wear dalmatics in church, and that their left arms should be covered with pallia half wool, half linen.” 1

Still today, on solemn occasions, the bishop may wear the dalmatic underneath the chasuble. For bishops, as for deacons, the dalmatic is a symbol of service. Thus, when the bishop performs the mandatum on Holy Thursday, he removes his chasuble, but not his dalmatic (see Caeremoniale episcoporum, no. 301).

The prayer to be offered as the deacon (or bishop) dons the dalmatic is as follows:

Indue me, Domine, indumento salutis et vestimento laetitiae; et dalmatica iustitiae circumda me semper.

Clothe me, O Lord, with the garment of salvation and the vestment of gladness, and encompass me always with the dalmatic of justice.

This prayer makes clear allusion to a passage from the Book of Isaiah. Using nuptial imagery to describe the new life of the restored Jerusalem, the prophet writes:

I will greatly rejoice in the LORD,
my soul shall exult in my God;
for He has clothed me with the garments of salvation,
He has covered me with the robe of righteousness,
as a bridegroom decks himself with a garland,
and as a bride adorns herself with her jewels. (Isaiah 61:10, RSV)

There are also echoes of St. Paul’s famous exhortation to put on the armor of God:

Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the equipment of the gospel of peace; besides all these, taking the shield of faith, with which you can quench all the flaming darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Ephesians 6:14-17, RSV)

As in the case of the chasuble, dalmatics come in several styles. Very commonly, however, they are adorned with two vertical stripes, and frequently with either two crossbars or a solid square on front and back. Images of Saint Stephen invariably depict him dressed in such a dalmatic.

Juan de Juanes, “Saint Stephen accused of Blasphemy” (c. 1555-1562)

Something similar can also be seen in many depictions of the Annunciation, which often portray the angel Gabriel vested as a deacon. This is very appropriate, since Gabriel is the bearer of glad tidings and, at his word, the Word of God becomes incarnate.

Hans Memling, “The Annunciation” (c. 1465-1470)

Ravenna, a city renowned for its ancient churches filled with mosaics, had apparently adopted the dalmatic from Rome by the sixth century. This can be said on the basis of an important mosaic on the side of the apse at San Vitale, which depicts Justinian with Archbishop Maximianus. The archbishop and his deacons are portrayed wearing dalmatics with two stripes.

Side Apse Mosaic at San Vitale, Ravenna

The deacons, moreover, are seen carrying a paten, a Book of Gospels, and a thurible.

Without a doubt, the dalmatic is a very worthy vestment, rich in history and symbolism. Praying the vesting prayer associated with the dalmatic is sure to inspire the deacon (or bishop) who wears it to live more justly, seeking salvation more earnestly and radiating more fully the gladness of Christ.

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


NOTES FROM THIS ARTICLE:

1   The Book of Pontiffs (Liber Pontificalis): The ancient biographies of the first ninety Roman bishops to AD 715, rev. ed., trans. Raymond Davis, Translated Texts for Historians 6 (Liverpool: Liverpool UP, 2010), no. 34.7, p. 15.

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

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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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Corpus Christi Watershed

President’s Corner

    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Music List” • 27th in Ordinary Time (Year C)
    Readers have expressed interest in perusing the ORDER OF MUSIC I’ve prepared for 5 October 2025, which is the 27th Sunday in Ordinary Time (Year C). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the spectacular feasts website alongside the official texts in Latin. Readers will want to check out the ENTRANCE CHANT posted there, which has a haunting melody (in the DEUTERUS MODE) and extremely powerful text.
    —Jeff Ostrowski
    Kids’ Choir Sings Thomas Aquinas
    Last Sunday, a children’s choir I’m teaching sang with us for the very first time at Sunday Mass. Females from our main choir sang along with them. If you’re curious to hear how they sounded, you can listen to a ‘live’ recording. That’s an English version of TANTUM ERGO by Saint Thomas Aquinas. That haunting melody is called GAUFESTRE and was employed for this 2-Voice Arrangement of a special hymn for 9 November (“Feast of the Dedication of the Lateran Basilica in Rome”) which replaces a Sunday this year.
    —Jeff Ostrowski

Quick Thoughts

    “Reminder” — Month of September (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski
    Did they simplify these hymn harmonies?
    Choirs love to sing the famous & splendid tune called “INNSBRUCK.” Looking through a (Roman Catholic) German hymnal printed in 1952, I discovered what appears to be a simplified version of that hymn. In other words, their harmonization is much less complex than the version found in the Saint Jean de Brébeuf Hymnal (which is suitable for singing by SATB choir). Please download their 1952 harmonization (PDF) and let me know your thoughts. I really like the groovy Germanic INTRODUCTION they added.
    —Jeff Ostrowski

Random Quote

“I would hope there is a place [at Mass] for the avant-garde in the same way I think there has to be a place—and we have to be careful with this—a place for Jazz and a place for Evangelical and all of that. […] On theological grounds, I do think we need interaction with the culture at the level of high art or at the level of more commercial pop culture.”

— Fr. Anthony Ruff (22 June 2016)

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