Questions
During major ecclesiastical gatherings, such as the Funeral Mass of a Archbishop or a Catholic Bishops’ Conference of Nigeria (CBCN) plenary, many faithful have observed a recent practice during the entrance procession. A large group of seminarians and priests processes first into the church, after which there is a distinct pause or break. A second procession then begins led by the processional cross, flanked by candles, followed by senior clergy, seminary formators, Catholic Secretariat of Nigeria (CSN) officials, and the long queue of Bishops. Is this a new liturgical format approved by the Church, or what is the liturgical reason behind this dual procession?
ANSWER
The observant eyes of Catholic faithful often pick up subtle shifts in how sacred ceremonies are conducted. The observation regarding the break or dual-stage procession during large concelebrated liturgies, such as episcopal funerals or national episcopal conferences, is one that touches on the heart of Roman Catholic liturgical order.
To answer this question clearly: This dual procession is not a new liturgical rite, nor is it a format prescribed in any official liturgical book of the Latin Church. Rather, it is a pragmatic, operational adaptation devised by Masters of Ceremonies to manage spatial and logistical friction during massive concelebrated gatherings.
A careful examination of universal liturgical law, and traditional ceremonial practice helps clarify what the Church intends and why this pastoral compromise occurs.
- The Standard Universal Liturgical Order
According to universal liturgical legislation, there is strictly only one Entrance Procession for the celebration of the Holy Sacrifice of the Mass. This procession is always led by the processional cross, flanked by ministers (servers) bearing lighted candles.
Paragraph 120 and Paragraph 274 of the General Instruction on the Roman Missal (GIRM, 2002/2011), alongside Paragraph 128 of the 1984 Caeremoniale Episcoporum (Ceremonial of Bishops), explicitly define the single, linear sequence of the entrance procession:
First, the thurifer carrying a smoking thurible;
Second, the cross-bearer carrying the processional cross, flanked by two acolytes with burning candles;
Third, the seminarians, readers, and altar servers;
Fourth, the concelebrating presbyters, walking two by two;
Fifth, the deacon carrying the Book of the Gospels;
Sixth, the concelebrating Bishops, walking two by two;
Seventh, the principal celebrant, accompanied by assisting deacons and the master of ceremonies.
Theologically, this order carries profound meaning. Paragraph 120 of the GIRM emphasizes that the processional cross leads the entire assembly of ministers into the sanctuary because the sacred ministers walk in the footsteps of Christ (in persona Christi), advancing behind the supreme banner of Redemption.
2.Why Does the “Double Procession” or “Break” Occur?
If universal law mandates a single procession headed by the Cross, why do we observe a line of vested priests entering before the Cross even appears?
This phenomenon arises from three administrative and practical challenges in contemporary church events:
First, Sanctuary and Aisle Capacity Logistics. During an episcopal celebration or CBCN plenary, it is common to have between 200 to 500 concelebrating priests alongside 30 to 50 Bishops. If 400 priests were to process directly ahead of the Bishops within a single procession line, the central aisle would become completely congested, and the movement of the principal celebrant and the episcopate would stall for an extended period, which may affect health & orderliness.
Second, The Conflation of Pre-Procession and the Liturgical Entrance. What the congregation witnesses as the first line of priests is, liturgically speaking, an informal seating or pre-procession. However, because these priests are already fully vested in alb, stole, and chasuble, the faithful naturally view their entry as part of the formal liturgy. Strictly speaking, the formal Liturgical Entrance Procession begins only when the entrance hymn commences, the bells chime, and the processional cross begins its solemn movement. Here, therefore, liturgical masters of ceremony has many wrongs to right.
Third, Distinction Between Choir Clergy and Sanctuary Concelebrants. In traditional ceremonial protocol, as referenced in Paragraph 114 of the Caeremoniale Episcoporum, a distinction is made between clergy who sit in the main sanctuary (in presbyterio) and clergy who sit in the nave or overflow space (in choro). Masters of Ceremonies often pre-seat the general presbyterate in the nave, while allowing those who directly assist the Bishops—such as CSN officials, provincial deans, and seminary rectors, to process in close proximity to the episcopate.
3.Liturgical Assessment: Is it Correct?
While this practice solves real logistical bottlenecks in large Nigerian gatherings, it represents a ceremonial compromise rather than the liturgical ideal.
From a theological standpoint, processing hundreds of vested priests into the church before and without the processional cross deprives the action of its sacred symbolism. The Cross is meant to lead all ministers into the house of God, not just the Bishops and a select few senior clergy.
As recommended by liturgical experts and senior masters of ceremonies, the ideal resolution for large celebrations is clear:
If space requires that the retinue of concelebrating priests and seminarians be seated early, they should quietly take their designated places in the church before the commencement of the liturgy, entering from the sacristy or side aisles without forming a formal central aisle procession.
Once the congregation is assembled, the bell rings, and the Entrance Antiphon begins, the solemn entrance procession, headed by the Processional Cross, candles, incense, the Gospel Book, the clergy, and the episcopate, should commence as one single, unbroken liturgical body.
Conclusion
The break or dual procession observed during major celebrations is an operational compromise created for crowd control, not a liturgical innovation or decree of the Church. Understanding the distinction between logistical convenience and prescribed rubrics allows the faithful to appreciate the rich order of the Roman Rite, where every movement, especially behind the Cross of Christ, points to our shared journey into the heavenly sanctuary.
Author’s Note
Fr. Dr. Okhueleigbe Osemhantie Amos is a Communication scholar and not a Liturgist. In the event that any part of this analysis proves inadequate or requires further canonical precision, expert Liturgists should please be consulted.
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