Deacons and Liturgical Precedence
Date: September 14, 2025
Author: Fr. Edward McNamara, LC
Question: My question is a follow-up to this 2007 article on deacons. You mention that in the presence of the priest, the deacon should not bless or give the Benediction blessing after adoration. Where can we read more on this topic? Because I have seen a norm where the deacon will take care of adoration, preside vespers or morning prayer, and then immediately give the blessing as they are ordinary ministers of these offices. A priest might or might not be present, and because there is some uncertainty to his presence and to give the deacons more opportunity to preside over the liturgy and give the priest a kind of rest, why would the priest necessarily need to preside? Does this mean that if a bishop was present at adoration, he ought to give the blessing instead of the priest? What if the priest was older? What about when people are asking for blessings for their families and religious articles and cars after Mass? Should all be directed to the priest, who is already extremely busy on Sunday with Masses and confessions, or is it all right for the deacon to take care of these? — P.T., Washington, D.C.
Answer: As mentioned in the 2007 article, the question of hierarchical liturgical precedence is distinct from that of being an ordinary or an extraordinary minister.
Although the deacon is considered an ordinary minister of several sacraments and sacramentals, this does not change the fact that, all other things being equal, the priest continues to hold liturgical precedence over the deacon in carrying out those functions.
Following the same logic, and answering one of our reader’s questions, the priest should ordinarily defer to the bishop who is present in such things as blessings, Benediction with the Blessed Sacrament, and the celebration of sacraments.
Occasionally this is a very strict rule. The Holy See has insisted on several occasions that a concelebrating bishop must preside at the Eucharist.
In other words, he has the choice between presiding at the concelebration or presiding but not as celebrant in accordance with the norms of the Ceremonial of Bishops, Nos. 175-186. In this case a priest celebrates the Mass while the bishop is vested in alb, stole and cope. The bishop may give the homily and impart the final blessing but does not participate in the Eucharistic Prayer.
Bishops will often use this latter option, for example, at a priest’s jubilee anniversary Mass, showing their appreciation for the priest’s service through their presence while allowing the priest to preside at the Eucharist.
Although the Holy See has confirmed this general principle of hierarchical liturgical deference in several minor documents such as in official replies from the Dicastery for Divine Worship, the most complete articulation of the principle is found in the General Introduction of the Book of Blessings, No. 18. To wit:
“The ministry of blessing involves a particular exercise of the priesthood of Christ and, in keeping with the place and office within the people of God belonging to each person, the exercise of this ministry is determined in the following manner:
“a. It belongs to the ministry of the bishop to preside at celebrations that involve the entire diocesan community and that are carried out with special solemnity and with a large attendance of the faithful. The bishop, accordingly, may reserve certain celebrations to himself, particularly those celebrated with special solemnity.
“b. It belongs to the ministry of a presbyter or priest, in keeping with the nature of his service to the people of God, to preside at those blessings especially that involve the community he is appointed to serve. Priests therefore may preside at the celebration of all the blessings in this book, unless a bishop is present as presider.
“c. It belongs to the ministry of a deacon to preside at those blessings that are so indicated in place in this book, because, as the minister of the altar, of the word, and of charity, the deacon is the assistant of the bishop and the college of presbyters.
“But whenever a priest is present, it is more fitting that the office of presiding be assigned to him and that the deacon assist by carrying out those functions proper to the diaconate.
“d. An acolyte or a reader who by formal institution has this special office in the Church is rightly preferred over another layperson as the minister designated at the discretion of the local Ordinary to impart certain blessings.
“Other laymen and laywomen, in virtue of the universal priesthood, a dignity they possess because of their baptism and confirmation, may celebrate certain blessings, as indicated in the respective orders of blessings, by use of the rites and formularies designated for a lay minister. Such laypersons exercise this ministry in virtue of their office (for example, parents on behalf of their children) or by reason of some special liturgical ministry or in fulfillment of a particular charge in the Church, as is the case in many places with religious or catechists appointed by decision of the local Ordinary, after ascertaining their proper pastoral formation and prudence in the apostolate.
“But whenever a priest or a deacon is present, the office of presiding should be left to him.”
Since the question is one of liturgical deference because “it is more fitting,” the imparting of a blessing by a deacon in no way affects the validity or liceity of the liturgical action unless the blessing is specifically reserved to priests.
In many cases this deference and the notion of impediment may be subject to a broad interpretation.
To use some our reader’s examples: the uncertainty of the priest’s presence would be sufficient to program for the deacon to preside a celebration such as the Liturgy of the Hours or adoration. Once the liturgical celebration has begun, there would not be a change of presider if a priest, or even a bishop, arrived before the end.
Something similar may be said of the notion of the priest’s impediment. A priest who is hearing confessions could be considered impeded if the time for Benediction has arrived; the presence of an elderly priest who may lack the physical strength or coordination to hold the monstrance for Benediction; and many other similar situations can legitimately be considered as impediments.
Likewise, if numerous people are asking for blessings after Mass, the principle of deference does not require that everything be directed to the priest; the deacon may assist, or even substitute, him in this exercise of pastoral care.
In conclusion, while the hierarchical principle of deference does exist, it would not normally constitute an obstacle to the effective pastoral care of souls and the grace to be obtained from blessings and other sacramentals.
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Readers may send questions to zenit.liturgy@gmail.com. Please put the word "Liturgy" in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.