When to Set Out the Vessels for Mass
Date: November 16, 2025
Author: Fr. Edward McNamara, LC
Question: I have often wondered what is permitted and what is the best practice when it comes to setting out the vessels for Mass. The General Instruction of the Roman Missal (GIRM) No. 139 indicates that no items are on the altar before the beginning of the Liturgy of the Eucharist but are then brought there by an acolyte or other lay minister. However, later, in the section “Mass at Which Only One Minister Participates,” it indicates that the necessary vessels may be prepared on either the credence table or “the righthand side of the altar” (GIRM 255). Would it be permissible, and if so, advisable, to set up the chalice and “necessary vessels” on the altar when there are no servers at Mass, even if there may be people forming a congregation in the pews? Also, what might be understood by the term “necessary vessels”? Would this include not only the chalice, paten and cruets but also the finger bowl and towel as well, and even a communion plate for the people? I have seen priests do a variety of different things. Many people also think it looks beautiful for a nicely veiled chalice to be on the altar from the beginning of Mass. — J.D., Wagga Wagga, Australia
Answer: The norms here indicate the best liturgical principles but also allow for flexibility in special situations. The overall principles are found in GIRM 306:
"306. Only what is required for the celebration of the Mass may be placed on the mensa of the altar: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the chalice with the paten, a ciborium, if necessary, and, finally, the corporal, the purificator, the pall, and the Missal. In addition, microphones that may be needed to amplify the priest’s voice should be arranged discreetly."
The number of ciboria and chalices may be increased in accordance with the needs of the faithful and any concelebrants. Thus the 2004 instruction Redemptionis Sacramentum indicates:
"105. If one chalice is not sufficient for Communion to be distributed under both kinds to the Priest concelebrants or Christ’s faithful, there is no reason why the Priest celebrant should not use several chalices. For it is to be remembered that all Priests in celebrating Holy Mass are bound to receive Communion under both kinds. It is praiseworthy, by reason of the sign value, to use a main chalice of larger dimensions, together with smaller chalices."
Other elements which may be placed upon the altar, but also near it, are candles and altar cross:
"307. The candles, which are required at every liturgical service out of reverence and on account of the festiveness of the celebration (cf. no. 117), are to be appropriately placed either on or around the altar in a way suited to the design of the altar and the sanctuary so that the whole may be well balanced and not interfere with the faithful’s clear view of what takes place at the altar or what is placed on it.
"308. There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. It is appropriate that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain near the altar even outside of liturgical celebrations."
No. 306 is the basis for the instructions found in GIRM 139:
"When the Prayer of the Faithful is completed, all sit, and the Offertory chant begins (cf. no. 74). An acolyte or other lay minister arranges the corporal, the purificator, the chalice, the pall, and the Missal upon the altar."
GIRM 255, which refers to a celebration of a priest with a lone minister, does not cancel the overall preference for the use of a credence table in the light of No. 306, but allows for the possibility of an exception. This is perhaps because the legislator knows that Masses with only one minister will often be celebrated at side altars or smaller secondary oratories which might lack the necessary space for a credence table.
Some commentators, however, consider this prescription allowing for an exception as a vestige of post-Tridentine practice that goes against the principles found in GIRM 306. As one commentator notes:
"Given the regulation in no. 306, that the altar-table is to hold only what is required for the sacrificial action, and given that Section III of Chapter IV presumes the assistance of a server, there seems little reason for provisions for placing cruets, bowl, and towel on the altar."
In the light of the above indications, I think it is clear that the necessary vessels, and other liturgical items, to be placed upon the altar are those noted in GIRM 306.
I think it is also clear that, in a Mass with the faithful, it would not be considered good practice to place everything upon the altar from the beginning of Mass.
It would be possible, however, in cases where there are no servers present, to place everything on a small credence table beside or very near the altar. By “everything” I would include all that is mentioned in GIRM 306 plus the cruets for preparing the chalice, the bowl, ewer and towel for the washing of hands, and possibly a communion plate.
After that, anything that might be necessary depending on the concrete circumstances of each celebration could be added.
While it may appear beautiful to see a veiled chalice upon the altar from the beginning of Mass, I believe it is better to lead the faithful toward a better understanding of the meanings behind having the altar empty until the offertory.
Pope Bendict XVI, in his apostolic exhortation Sacramentum Caritatis brings to light some of these spiritual and symbolic meanings:
"The Synod Fathers also drew attention to the presentation of the gifts. This is not to be viewed simply as a kind of ‘interval’ between the liturgy of the word and the liturgy of the Eucharist. To do so would tend to weaken, at the least, the sense of a single rite made up of two interrelated parts. This humble and simple gesture is actually very significant: in the bread and wine that we bring to the altar, all creation is taken up by Christ the Redeemer to be transformed and presented to the Father. In this way we also bring to the altar all the pain and suffering of the world, in the certainty that everything has value in God's eyes. The authentic meaning of this gesture can be clearly expressed without the need for undue emphasis or complexity. It enables us to appreciate how God invites man to participate in bringing to fulfilment his handiwork, and in so doing, gives human labor its authentic meaning, since, through the celebration of the Eucharist, it is united to the redemptive sacrifice of Christ" (No. 47).
Hence, even in situations where there may be no minister, I think it is important not to lose these aspects of the rite.
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