Should the St. Michael Prayer Be Said After Mass?

Should the St. Michael Prayer Be Said After Mass? A Deep Dive into History, Liturgy, and Spiritual Warfare

In many Catholic parishes today, especially those with a traditional bent or a strong emphasis on spiritual combat, you will hear the familiar words after the final blessing and dismissal: “Saint Michael the Archangel, defend us in battle…” The congregation kneels or stands, united in invoking the great Archangel’s protection. For some, this practice feels like a natural extension of the Mass — a powerful send-off into the world. For others, it raises questions: Is this appropriate? Does it belong after the liturgy? Was it ever officially part of the rite? And in an age of renewed focus on the devil’s activity, should we revive or expand this devotion?

This blog post explores the full context of the Prayer to Saint Michael the Archangel, its rich history, the liturgical principles governing devotional prayers in relation to the Mass, the reasons it was once recited after Low Mass, and a balanced examination of the pros and cons of continuing or reintroducing the practice today. We will draw on official Church documents, papal teachings, historical accounts, and theological reflections to provide a thorough, non-polemical analysis. Whether you are a proponent of the prayer, a skeptic, or simply curious, this examination aims to inform and edify.

 The Origins and History of the Prayer to Saint Michael

The Prayer to Saint Michael did not emerge in a vacuum. Its roots lie in the turbulent late 19th century, a period marked by political upheaval, secularization, and threats to the Church’s temporal and spiritual independence.

Pope Leo XIII (reigned 1878–1903), one of the most intellectually formidable pontiffs of modern times, authored the prayer. Born Vincenzo Gioacchino Raffaele Luigi Pecci in 1810, Leo XIII was deeply concerned with the Church’s position in a rapidly modernizing world. He issued landmark encyclicals on social justice (Rerum Novarum), the nature of the state, and the errors of modernity. But one specific threat loomed large: the loss of the Papal States and the Pope’s temporal sovereignty.

In 1884, Pope Leo XIII issued instructions for what became known as the Leonine Prayers. These were a series of devotional prayers to be recited after Low Mass (the simpler, spoken form of the Traditional Latin Mass without singing or full ceremonial). The initial set, ordered in 1884, included three Hail Marys, the Salve Regina (Hail Holy Queen), and a versicle and collect. The primary intention was to seek God’s help for the independence of the Holy See amid conflicts with the Italian government following the Risorgimento.

The Prayer to Saint Michael was added to these Leonine Prayers in 1886. According to longstanding tradition — supported by accounts from those close to the papal court — Pope Leo XIII experienced a disturbing mystical vision after celebrating Mass. Various reports describe him collapsing or standing transfixed, pale and shaken. In the vision, he reportedly overheard a conversation between Satan and Our Lord, in which the devil boasted that, given enough time (often cited as 100 years), he could destroy the Church. St. Michael then appeared to drive back the forces of evil. Horrified, the Pope composed the prayer as a direct response.

The full original prayer composed by Leo XIII was significantly longer than the version commonly used today — roughly ten times the length in some accounts. The short form that became standard reads:

> Saint Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O Prince of the Heavenly Host, by the power of God, thrust into hell Satan and all evil spirits who wander through the world for the ruin of souls. Amen.

This prayer was mandated to be recited after every Low Mass worldwide. It was never incorporated into the text or rubrics of the Mass itself but was an obligatory devotional addition immediately following the conclusion of the liturgy. The Leonine Prayers, including the St. Michael invocation, served dual purposes: thanksgiving to God and petition for the Church’s protection against earthly and spiritual enemies.

In 1930, Pope Pius XI modified the intention of the Leonine Prayers, shifting the focus from the Papal States (whose independence was partially restored by the 1929 Lateran Treaty creating Vatican City) to “tranquility and freedom to profess the faith… restored to the afflicted people of Russia,” reflecting the rise of Soviet communism.

The practice continued universally until the liturgical reforms following the Second Vatican Council. In 1964, Pope Paul VI’s instruction Inter Oecumenici suppressed the obligation to recite the Leonine Prayers after Mass. This was part of a broader effort to simplify the rites, emphasize the integrity of the liturgical action, and align practices with the renewed understanding of the Mass as the central act of worship. The suppression meant the prayers were no longer required; however, private or voluntary recitation was never forbidden.

Pope St. John Paul II played a key role in reviving interest. In his 1994 Regina Coeli address, he explicitly encouraged the faithful: “Even if today this prayer is no longer recited at the end of the Eucharistic celebration, I invite everyone not to forget it, but to recite it to obtain help in the battle against the forces of darkness and against the spirit of this world.” Pope Francis has similarly promoted it, particularly in the context of the Rosary and protection against division in the Church.

Today, the prayer enjoys a resurgence in many places, especially amid heightened awareness of spiritual warfare, cultural secularism, and scandals within the Church. It is frequently prayed after Novus Ordo Masses, in Traditional Latin Masses (where the older rubrics allow more flexibility), and in personal devotion.

 Why Was It Said After (Low) Mass?

The placement after Low Mass was deliberate and tied to both practical and theological reasons.

Practical Reasons: Low Mass was the most common form of daily celebration — quiet, spoken, without choir or elaborate ceremony. Adding prayers afterward did not disrupt the flow of a sung High Mass. The congregation was already kneeling or in position, making communal recitation natural.

Theological and Spiritual Reasons: The late 19th century saw aggressive attacks on the Church — politically from unification movements and philosophically from liberalism, materialism, and atheism. Pope Leo XIII viewed these as manifestations of deeper demonic forces. Reciting the prayer immediately after receiving the Eucharist equipped the faithful for the “battle” awaiting them outside the church doors. The Mass nourishes; the subsequent prayer arms.

It also served as a form of exorcistic and protective supplication. St. Michael, as the leader of the heavenly armies (Revelation 12), is invoked to restrain evil spirits “who wander through the world for the ruin of souls.” This echoes the Church’s ancient practice of using sacramentals and invocations against the devil.

Importantly, these prayers were not part of the Mass proper. They followed the Ite, Missa Est (Go, the Mass is ended) and the blessing. The liturgy concluded, and then a devotional exercise began. This distinction is crucial for understanding later debates.

 Liturgical Rules on Devotional Prayers During, After, or Before Mass

The Catholic Church has always distinguished carefully between the sacred liturgy (the official public worship of the Church, regulated by strict rubrics) and popular devotions (pious practices that complement but do not replace the liturgy).

Key documents outline these principles:

- Sacrosanctum Concilium (Vatican II Constitution on the Sacred Liturgy, 1963): Emphasizes that devotions should harmonize with the liturgy, be derived from it, and lead people back to it. No. 13 states that popular devotions are “highly recommended,” provided they align with liturgical norms.

- General Instruction of the Roman Missal (GIRM): The current Ordinary Form’s governing document stresses the integrity of the Mass. Additions or changes by individual priests are prohibited (GIRM 24). After Communion, a period of sacred silence or a hymn is envisioned (GIRM 88). The dismissal truly ends the liturgical action.

- Directory on Popular Piety and the Liturgy (2001, Congregation for Divine Worship): This is the most detailed modern guide. It warns against mingling devotions within the Mass itself, as this can obscure the distinct natures of liturgy and piety. However, it explicitly allows devotions immediately before or after Mass (e.g., Rosary, Stations of the Cross, or prayers like the St. Michael invocation), provided they do not confuse the faithful or extend the liturgical rite artificially.

- Inter Oecumenici (1964): Suppressed the obligation of Leonine Prayers but did not ban voluntary use.

In the Extraordinary Form, the older rubrics permitted greater flexibility for prayers after the conclusion. In the Ordinary Form, the consensus among liturgists is that devotional prayers should follow the final blessing and dismissal, and preferably after the priest has processed out or the recessional hymn concludes, to preserve the clarity that the liturgy has ended.

Bishops have authority over public practices in their dioceses. Some explicitly permit or encourage the St. Michael Prayer after Mass; others prefer silence or other devotions to avoid any perception of “adding to” the rite. Priests may not insert it before the dismissal without violating rubrics.

 Pros of Saying the St. Michael Prayer After Mass

1. Spiritual Warfare Awareness: In an era of moral confusion, family breakdown, and Church crises, the prayer reminds believers that evil is real and active. It fosters vigilance without paranoia.

2. Communal Bond and Continuity: It connects modern Catholics to the piety of their ancestors. Many older faithful recall it fondly as part of their formation.

3. Papal Endorsement: Recent popes have encouraged it. John Paul II and Francis saw value in invoking St. Michael amid contemporary battles.

4. Protection and Thanksgiving: Following the Eucharist — our greatest weapon — the prayer sends the faithful forth fortified. It has an exorcistic character that many find powerful.

5. Flexibility: When done after the dismissal, it respects liturgy while enriching devotion. Parishes report it as a simple, unifying practice that takes less than a minute.

6. Evangelical and Catechetical Value: It teaches about angels, the devil, and the Church Militant — topics sometimes neglected in modern catechesis.

 Cons and Objections

1. Liturgical Purity: Critics argue that any regular communal addition risks blurring the boundary between liturgy and devotion. The Mass should stand on its own as the Church’s highest prayer. Ending with a petition to a saint (rather than directly to God) can feel like a tonal shift from the Eucharistic climax.

2. Historical Contingency: The prayer was tied to specific 19th-century crises. With the obligation removed, mandating or heavily promoting it may impose a particular devotion on diverse congregations.

3. Practical Issues: In sung Masses with processions, it can create awkward logistics. Some parishioners feel pressured to stay when they need to leave promptly.

4. Risk of Superstition or Imbalance: Overemphasis on demonic activity without equal stress on Christ’s victory can foster fear rather than hope. The Eucharist itself is the primary protection.

5. Pastoral Division: In polarized Church environments, reviving it can become a flashpoint between “traditional” and “progressive” factions, distracting from unity.

6. Rubrical Clarity: Some liturgists insist the priest should not lead it from the altar after dismissal, to avoid implying it is an extension of the rite.

 A Balanced Perspective: Should It Be Said?

The Church does not require the St. Michael Prayer after Mass today, but neither does she prohibit it when done properly. The most harmonious approach seems to be voluntary communal recitation after the full conclusion of the liturgy — post-dismissal, post-recessional if any — as a cherished devotion. Pastors can encourage it without mandating it, respecting the conscience and needs of the faithful.

Ultimately, the question is not merely rubrical but spiritual. The battle against evil is real (Ephesians 6:12). The Eucharist equips us; devotions like this sustain us in the daily fight. Whether recited privately, in small groups, or communally after Mass, the prayer remains a powerful weapon in the arsenal of the Church Militant.

Catholics should discern with their pastors, study the liturgy’s beauty, and embrace whatever fosters deeper love for Christ and His Church. St. Michael stands ready — may we call upon him wisely and confidently.

I personally have no issue with the prayer being said after Mass. St. Michael is my confirmation saint, so I have a bias.  

May St. Michael defend us all in battle. Amen.

 References

- Prayer to Saint Michael. Wikipedia (historical summary).  

- Directory on Popular Piety and the Liturgy (2001), Congregation for Divine Worship and the Discipline of the Sacraments.  

- Sacrosanctum Concilium (1963), Vatican II.  

- General Instruction of the Roman Missal.  

- Accounts from Our Sunday Visitor, Catholic Times, and papal addresses by John Paul II (1994) and Francis (2018).  

- Kevin Symonds, Pope Leo XIII and the Prayer to St. Michael (detailed historical study).  

- Various diocesan guidelines and liturgical commentaries (e.g., PrayTell Blog, Musica Sacra Forum discussions).