Introduction to the Ordo

Scope and Use of the Ordo

The Ordo Calendar is applicable to the Gallo-Russo-Byzantine, Anglican-Byzantine, Anglo-Roman, and Gallo-Roman Rites, and to the communion of the Imperial Roman Church in its entirety. It assumes familiarity with the rubrics of both the missal, according to the Rite being used, and the breviary.

For each day, the Ordo provides the principal liturgical observance, whether a feast, octave, feria, or vigil. Beneath it appear the required commemorations in order of rank. These listings also determine which Offices are recited from the breviary and which commemorations are made at Vespers and Lauds.

Divine Liturgy and Divine Office: commemorations appointed in this Ordo for the Divine Liturgy are not necessarily made in every Office. The breviary rubrics govern commemorations at the Offices, and other exceptions are noted in the Ordo.

Use of Headwear by Clergy

Gallo-Russo-Byzantine and Anglican-Byzantine Usage
ASP 5.6 · 26 December 2025

In the principal Liturgy of the United Roman-Ruthenian Church—the Gallo-Russo-Byzantine and Anglican-Byzantine usages—the clergy customarily wear ecclesiastical head coverings throughout much of the service: the mitre for bishops, and the biretta, skufia, or kamilavka for other clergy. They remove them at specific and theologically significant moments. This practice is neither casual nor decorative, but deeply symbolic and grounded in the Church’s traditional understanding of priesthood, office, and sacrifice.

During the preparatory rites and opening portions of the Divine Liturgy, the priest or bishop acts not primarily as a private individual, but in persona Christi, standing in the office entrusted to him by the Church. The head covering is a visible sign that the office, rather than the personality, leads the people in worship. The clergy come forward not merely as themselves, but as those set apart and clothed with an authority not their own. The head covering thus underscores that the Liturgy is a corporate, ecclesial act rather than a personal performance or devotion.

When the celebrant approaches the altar after the preparatory rites, bows, kisses the altar, and performs the lavabo, the head covering is removed briefly while the zucchetto is retained, marking personal reverence before the holy place. It is removed again at the proclamation of the Gospel, with the zucchetto retained, in humility before the living Word of Christ. Most significantly, both the head covering and the zucchetto are removed at the Preface and remain off throughout the Eucharistic portion of the Liturgy, when the celebrant stands bareheaded before the Mystery of the Sacrifice itself. At this moment, all symbols of office yield to awe before the Real Presence of Christ.

The theological basis is twofold. First, the priest or bishop offers not his private self but his office and ministry, in obedience to Christ and the Church. Second, in offering that office, he is no longer acting as his own man, but as one given over entirely to sacred service. Assisting clergy participate in the same ministry, not independently, but as extensions of the one priestly action of the Church.

This custom also reflects the broader Eastern Christian instinct for symbolic clarity rather than constant gesture. Instead of frequent and potentially distracting changes of posture or attire, the URRC preserves a stable ceremonial language in which changes occur only at moments of real theological weight. The faithful are thereby invited not to watch the clergy, but to enter more deeply into the mystery being enacted. Ecclesiastical head coverings thus bear witness that, in the Divine Liturgy, the Church gathers not around personalities but around Christ Himself, offered once for all and made present again for the life of the world.

Limitation on the Number of Liturgies Celebrated by One Priest

A priest may ordinarily celebrate only one Mass or Divine Liturgy in a day. This may be dispensed where the rubrics permit, and episcopal authority may also dispense it in parishes with limited clergy. In no case shall a priest celebrate more than three Liturgies in one day.

Priests of the Anglo-Roman and Gallo-Roman Rites who celebrate more than one Divine Liturgy in a day should follow the procedures appointed for All Souls’ Day concerning purification of the Sacred Vessels. The Gallo-Russo-Byzantine and Anglican-Byzantine usage is to celebrate each Divine Liturgy identically.

Votive Liturgies

Ranks of Votive Liturgies

Votive Liturgies are assumed to have the rank of fourth class unless otherwise noted. Except where another rule is given, they may therefore be said as the principal Divine Liturgy only on a feria or a simple feast. The Requiem Divine Liturgy and Nuptial Divine Liturgy are exceptions governed by their own provisions.

Certain votive Liturgies may receive a “permanent” rank, either universally or under stated circumstances or during stated times. This rank may range from fourth to first class. A votive Liturgy may also receive a “particular” rank applying only in specified congregations or dioceses. For example, votive Liturgies pertaining to a parish’s patron saint may receive a rank allowing them to be celebrated on Sunday. Promotion of votive Liturgies is reserved to episcopal authority.

A votive Liturgy may additionally be assigned a higher rank for a particular occasion, such as a time of great need or an act of thanksgiving. Such a rank ordinarily applies to that single celebration.

Colors for Votive Liturgies

There is no single fixed color for every votive Liturgy. When the day is purple, a fourth-class votive Liturgy is celebrated in purple, or rose when permitted during a rose week. A votive Liturgy raised in rank for a special occasion may be assigned a specific color. Otherwise, the following general customs apply:

If the votive Divine Liturgy is of a saint or another feast contained in the missal, its color is the color appointed for that feast. Otherwise, the priest chooses the color, provided its symbolism is fitting both to the Liturgy and to the circumstances in which it is celebrated.

Vesture in the Gallo-Russo-Byzantine and Anglican-Byzantine Rites

Clergy in Choir and Servers

Cassock and surplice without stole. In the most formal usage, clergy serve in their proper liturgical vestments over the surplice, while other servers wear the tunicle over the surplice.

Sacred Ministers

All sacred ministers

Amice, alb, cincture, zucchetto, and biretta, kamilavka, or skufia.

Subdeacon

Tunicle.

Deacon

Stole over the left shoulder and dalmatic.

Priest

Stole over both shoulders, crossed in front; cope, representing the seamless garment of Christ.

Bishop

Stole over both shoulders; pianeta, dalmatic in style; cope; Gallo-Russo-Byzantine omophore over the pianeta, with the left end crossed over the right; engolpion over the omophore; and mitre. When assisting or presiding without celebrating the Divine Liturgy or Divine Offices, a bishop may wear pontifical dress: cope and mitre, without pallium for an archbishop, and either the cross or engolpion, but not both. In full episcopal form, the engolpion and cross may be worn together.

Archbishop

As a bishop, with the pallium over the cope.

Pope-Catholicos

As an archbishop, with the omophore worn uncrossed, both ends hanging down, over the fanon; the fanon is over the pianeta and under the cope. The engolpion is worn as usual, with the pallium over the cope; falda; and mitre, or outside the Liturgy, the tiara. Pontifical dress consists of the mantum, always red and gold, with mitre or tiara outside the Liturgy, without fanon or pallium, and with either the cross or engolpion, but not both. In full pontifical form, the engolpion of the Theotokos, the engolpion of Christ, and the pectoral cross may be worn together.

All clergy wear the zucchetto and headwear during the Divine Liturgy except where the rubrics direct otherwise.

An assisting priest takes the stole while distributing Communion. A priest or deacon who preaches but is not the celebrant may wear a stole throughout. Details for additional assistants at a Pontifical Divine Liturgy are governed by Canon Law, other directives, ceremonial norms, tradition, and custom.

Indult for Transference of Feasts for Pastoral Reasons

Confirmed by Instruction, 1 October 2010

Feasts are encouraged to be kept on their proper days. Where the good of the faithful warrants a transfer, the following are permitted:

1. A feast of any rank falling on a day other than Sunday may be transferred to another nonsunday within the same week, provided its rank is equal to or greater than the rank of the destination day. The feast and all commemorations appointed for the destination day are commemorated.

2. The following may be transferred to the preceding or following Sunday: the Most Sacred Heart of Jesus, to the following Sunday only; other first- and second-class feasts of Our Lord; first- and second-class feasts of the Blessed Virgin; the principal patron saint or saints of a church, parish, or diocese; the dedication or anniversary of dedication of a particular church; and Holy Days of Obligation other than Good Friday and Christmas.

   Such feasts may not be transferred to a Sunday of the First Class or a Sunday on which the calendar appoints a Double of the First Class. The Sunday is commemorated.

3. If a feast with an octave is transferred under the preceding provision, the octave remains in its ordinary calendar position. Only the celebration of the principal feast moves.

Standing Pastoral Indults

Penance, Fasting, and Abstinence During Great Lent and on Ember Days

Patriarchal Motu Proprio, 18 September 2018

Sacrifice is a key and essential theme of the Catholic Faith. Our Lord invites us to take up our crosses and follow Him. At the Holy Sacrifice of the Mass, we participate in and unite ourselves to that same true and living Sacrifice on the Cross. It is therefore right that the Church has maintained penance and penitential acts throughout her history.

In acts of penance, intent is of primary importance. A specific act may lose its purpose, merit, and effect over time when changing physical or temporal circumstances obscure its spiritual meaning. As the Parable of the Pharisee and the Publican teaches, it is possible to make a great display of penance while remaining spiritually empty; such acts are of no avail.

The spirit and intent of penance and sacrifice are therefore affirmed as more important than their outward form. This See recognizes both its longstanding traditions and the varying customs found throughout the world—for example, permitting chicken rather than fish on a Lenten Friday where fish is comparatively expensive.

In the sovereign Apostolic See of Sts. Stephen and Mark and all her suffragan Sees, the following apply on Fridays of Great Lent, Ash Wednesday, and Ember Days:

1. An act of self-denial, sacrifice, and penance shall be undertaken by all clergy and faithful. The individual chooses the act, provided it meets the spirit and purpose of penance. Acts of charity toward others have always been the primary form of self-giving, sacrifice, and penance within this See.
2. Abstention from all flesh meat or from red meat, and fasting in its customary form, may be continued as a matter of tradition and undertaken as the required act of self-denial, sacrifice, and penance, but are not themselves mandatory.
3. The Apostolic See of St. Stephen, jurisdictional bishops, and superiors of religious communities and orders may impose specific acts of penance as appropriate.

The requirement of penance is lifted under the following conditions:

1. If a semidouble or greater feast falls on a Friday of Great Lent or a Great Lenten Ember Day, except Good Friday, the requirement is lifted.
2. If a feast falls on an Ember Day elsewhere in the liturgical year, the requirement is likewise lifted.
3. Clergy and faithful need not take the exemption and may undertake their penance as they otherwise would.

These provisions may be applied to all Fridays of the year at individual or jurisdictional choice.

Given at the Court of St. Mary of Walsingham in the House of St. Stephen, on the eighteenth day of September in the two-thousand-eighteenth year of the Incarnation.

When the Entire Triduum Cannot Be Celebrated

From the Caeremoniale Aulae Sanctae Mariae Walsinghamensis

The Sacred Triduum is one continuous Liturgy and must either be celebrated in its entirety or not at all. Good Friday, however, is a Holy Day of Obligation. If the full Triduum cannot be celebrated:

1. The Divine Liturgy of Holy Thursday is not celebrated.
2. The Good Friday Liturgy in the missal is celebrated through the Veneration of the Cross, inclusive, and ends there.
3. The Liturgy of Holy Saturday and the Paschal Vigil are not celebrated.

Stripping the Altar on Holy Thursday

If the full Triduum Liturgy is not celebrated, the Offices nevertheless continue, since they may be recited privately. In the Divine Liturgy of Holy Thursday, the altars are stripped before Vespers. Therefore, when the full Liturgy is not performed, the altars are still stripped after None and before Vespers on the morning of Holy Thursday. They remain stripped until after None and before Vespers on the morning of Holy Saturday, Vespers being the first Office of Paschaltide.

Anticipated Offices During Great Lent

Beginning with Vespers on the first Saturday in Great Lent, Vespers is said before noon on every day of Great Lent, including feasts but excepting Sundays. The following is the standard schedule. It may be adjusted slightly, but not so far as to violate either the rubrics or the spirit of the Offices; noon is approximate rather than mathematically exact.

Friday before the First Sunday in Great Lent

Vespers is said as usual in the evening. Matins and Lauds for Saturday are said after Compline on Friday evening.

Saturday before the First Sunday in Great Lent

Prime, Terce, Sext, and None are said in the morning as convenient. With the shifted Offices, Prime and Terce occupy during Great Lent the temporal place normally held by Matins and Lauds. Vespers is said before noon. Matins and Lauds of Sunday are said in the evening.

Sundays in Great Lent

Prime and Terce are said in the morning. The principal Divine Liturgy is ordinarily celebrated after Terce. Sext and None are said in the afternoon. Vespers and Compline are said in the evening at their customary times, followed by Matins and Lauds of Monday. Sunday is therefore particularly suited to the optional Vigil Service: the sequential recitation of Vespers, Compline, Matins, and Lauds.

Feriae in Great Lent

Prime, Terce, Sext, and None are said in the morning as convenient. With the shifted Offices, Prime and Terce occupy during Great Lent the temporal place normally held by Matins and Lauds. Vespers is said before noon. On Saturday, Matins and Lauds of Sunday are said in the evening.

Holy Saturday

Vespers follows the Paschal Vigil as appointed in the missal and breviary. Compline is said in the late afternoon or early evening. Matins and Lauds of Pascha are said in the evening.

Placing of Jesu Bambino on the Eve of the Nativity

Caeremoniale ASMW 2015, LVI

This rite takes place on Christmas Eve, either immediately before the First Divine Liturgy of Christmas or earlier, but always after First Vespers of Christmas. The figure of Jesu Bambino is placed upon a cushion. The procession forms as for the Divine Liturgy. The celebrant is vested in alb, cope, and biretta; if the rite is earlier, surplice, cope, and biretta may be used. Sacred Ministers vested for the Divine Liturgy process immediately before the celebrant regardless of the ceremony’s time.

Suitable Christmas hymns may be sung during the procession. The procession takes its customary places, and the celebrant carries Jesu Bambino to the praesepio, or crib, placed in a suitable location. It may form part of a larger Nativity scene, stand alone, or be a permanent altar fixture. A temporary praesepio is not placed on the altar; an altar arrangement must be designed for that purpose, such as a fixture above the tabernacle.

Standing, the celebrant places Jesu Bambino in the praesepio, then gives his biretta to a server. The thurifer approaches, incense is blessed as usual, and the celebrant censes the figure with three double swings. After returning the thurible, the celebrant kneels and kisses the foot of Jesu Bambino, then resumes the biretta. Sacred Ministers in liturgical vesture do likewise; otherwise, they join the choir. Clergy in choir and servers then come forward to kiss the foot of Jesu Bambino.

The faithful may then be invited to the Communion rail. The celebrant takes the figure from the praesepio and presents it individually for each person to kiss, afterward returning it to the praesepio.

When the Officiant Is a Bishop

A bishop vests in alb, cope, and mitre, or rochet, cope, and mitre. When the rite immediately precedes the Divine Liturgy, it takes place at the end of Matins, the Office immediately before the Midnight Divine Liturgy. The procession forms as for a Pontifical Divine Liturgy. Assistant Deacons, if present, wear dalmatics, and the Assistant Priest wears a cope.

The bishop, standing and wearing the mitre, places Jesu Bambino in the praesepio. He gives the mitre to the Assistant Deacon, who passes it to the Mitre Bearer. The bishop blesses incense and censes the figure as described above, then kneels and kisses its foot. He sits at the throne or faldstool wearing the mitre while clergy and servers make their reverence. He then stands wearing the mitre and presents the figure to the faithful at the Communion rail.

Marking of Houses on the Feast of the Epiphany

Caeremoniale ASMW 2015, LVII

On the Epiphany or during its octave, the priest may visit the homes of the faithful and bless them with Epiphany Water prepared on the Vigil of the Epiphany. The house is blessed according to the Rituale Anglicanum. The priest then goes outside the principal door and marks it with chalk that was likewise blessed on the Vigil.

The inscription consists of the first two digits of the year, the initials of the three Kings—Caspar, Melchior, and Balthazar—separated by crosses, and the final two digits of the year:

20 + C + M + B + 22