Hand Gestures of Concelebrants
Date: March 8, 2026
Author: Fr. Edward McNamara, LC
Question: What is the proper hand gesture for concelebrants during the consecration? Many concelebrating priests make a distinction between the gesture for the epiclesis (extending hands over the offering) and the gesture for the consecration (extending the right hand toward the bread/wine). With the sole difference of two hands versus one hand, the General Instruction of the Roman Missal [GIRM] uses the same language for both. Are we to infer that both for the epiclesis and the consecration, concelebrants should extend their hand over the offering? — J.V., Cheshire, Connecticut
Answer: Our correspondent's question reflects a longstanding debate regarding this gesture which has occasioned rivers of ink to be spilt among liturgists — without really clearing anything up.
I would first observe that, unlike the pronunciation of the words of consecration, the norms indicate that the gesture of extending the hand at this moment is done "if this seems appropriate." Hence, although the gesture is usually performed, it may be omitted and is not required for the validity of the concelebrants' celebration.
The crux of the debate is to determine whether the gesture of extending the hand is merely indicative — a pointing toward the sacred species — or whether it is directly a sign of the concelebrants' power of consecration.
Those who favored the indicative meaning favor the palm at a slight angle in a sideways position. Those who favored the epicleptic preferred the gesture of the palm faced downward.
It would appear that the debate began with one of the earliest replies from the review Notitiae (l, 1965, p. 143) which responded that "At the consecration the palm of the right hand is held sideward."
This response aroused protests from some quarters. For example, the Benedictine Cipriano Vagaggini (who had a hand in composing the new rite of concelebration) favored the epicletic (invocative) gesture of palms downward in the same manner that all priests do at the epiclesis when they extend both hands and call upon the Holy Spirit to transform the bread and wine into Christ's body and blood. He strongly affirmed that this was the intention of the framers of the rite of concelebration.
It was also pointed out that, at this stage of its development, Notitiae had not yet acquired its later status as the official organ of a Vatican congregation. Hence its replies were basically erudite opinions lacking any official sanction.
For a few years the debate continued and, absent an official declaration from the Holy See, everybody more or less agreed to disagree.
Little by little, however, the Notitiae opinion gained traction in practice and garnered a certain degree of official approval.
In 1984 it was included in footnote 79 of the Ceremonial of Bishops with an explicit reference to the 1965 reply. While a footnote in a somewhat specialized document might appear to be of little weight, this book is a point of reference for most liturgists and masters of ceremonies.
It is noteworthy, however, that the new version of the GIRM in 2008 decided not to incorporate this specification and left the question ambiguous. To wit:
"222. From the Quam oblationem (Be pleased, O God, we pray) up to and including the Supplices (In humble prayer we ask you, almighty God), the principal celebrant alone makes the gestures, while all the concelebrants pronounce everything together, in this manner:
"a) the Quam oblationem (Be pleased, O God, we pray) with hands extended toward the offerings;
"b) the Qui pridie (On the day before he was to suffer) and the Simili modo (In a similar way) with hands joined;
"c) the words of the Lord, with each extending his right hand toward the bread and toward the chalice, if this seems appropriate; and at the elevation looking toward them and after this bowing profoundly;
"d) the Unde et memores (Therefore, O Lord, as we celebrate the memorial) and the Supra quae (Be pleased to look upon) with hands extended;
"e) for the Supplices (In humble prayer we ask you, almighty God) up to and including the words through this participation at the altar, bowing with hands joined; then standing upright and crossing themselves at the words may be filled with every grace and heavenly blessing."
Since then, several national bishops' conferences have issued booklets for use in concelebrations. In these booklets they frequently add further rubrics and explanations than those found in the original Latin texts in order to guide concelebrating priests.
It is not clear how much legal force these extra rubrics have. At times they are even contradictory. For example, in Spain the concelebrants are told not to join in the people's response to the "Mystery of faith" whereas in Mexico the booklet instructs the priests to do exactly the opposite.
Among these booklets is that of the bishops of Colombia which explicitly says:
"The posture of the hands during the epiclesis is in the form of an imposition, that is extended over the gifts. During the Institution Narrative and consecration, the hand is extended to one side or in an indicative manner."
This text also reminds priests to avoid extending both hands while holding the booklet in one hand during those prayers recited by all or by one concelebrant. If they do not know the formula from memory, or can place the book on the altar, they should keep their hands joined since the rubric indicating the extension of hands implies that both hands are free of all encumbrances.
I think that priests should follow the norms issued by the bishops' conference in each country if they exist. In other circumstances, when authoritative norms are lacking, my advice would be to adapt that posture used by the majority of concelebrants in each place or follow any relevant indications given by the master of ceremonies.
As seen above, this is increasingly to use the indicative rather than the epicleptic gesture which seems to have gained more official backing.
There does not seem to be sufficient theological arguments to favor one position over the other, especially considering that we are dealing with a gesture that is not essential albeit ritually significant.
It also refers to concelebration which, although it existed in the Roman Church during its early centuries, had disappeared for more than 1,000 years. The current rite is thus relatively new and can be subject to further refinement with time and experience.
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