LAS CLARISAS DE BELORADO
Que guapas son
Las clarisas de Belorado
Con su velo negro
Su virginal sonrisa
Y las tocas de almidón
En los labios traen
De Xto el resplandor
Paz y bien
Ellas son dulces
Como el amor
Un ángel resplandece
A cualquier hora
Bate sus alas entre el horno
Y el obrador
Alegres reposteras de Dios
EUDAIMONIA BIENESTAR EN SOLEDAD
Los griegos sabían bastante más que nosotros de la condición humana, por eso inventaron los pitagóricas una palabra tan simple que quería decir mucho: eudaimonia sentirse realizado en soledad, lejos de la multitud y del abismo, por eso los primeros padres de la iglesia eran eremitas, y los musulmanes que anhelaban la perfección se convertían en morabitos. La eudamonia interactúa entre ambas religiones. No así entre los judíos que eran urbanitas, y se sentían a sus anchas creando establecimientos , negocios y chiringuitos. Cristo montando en cólera echó a latigazos a los cambistas del Templo, en las ciudades. ¿Por qué? Seguramente porque sintiéndose superiores a los demás, proclamándose escogidos odiaban a los goim o paganos. Para ellos el que gobierna es Eloim y Yahvé el que Es. Por eso no lo nombran nunca. Sin embargo los cristianos en el eudaimón encontraban la dicha.
Beatus ille qui Procul negotiis etc., (fray Luis de León) es una idea horaciana que propala la segregación el alejamiento de la chusma que sólo depara sinsabores, incomprensiones y disgustos al sabio. Es duro muy duro ser un incomprendido.
martes, 12 de marzo de 2024
Coaxas y casas llanas
La coaxca de Segovia calle de Santa Isabel númer 4 detrás de las caballerizas de Artillería olia a boñigas de mulo y a la fragancia del incienso de las misas de las clarisas. Era una casa misteriosa la puerta siempre cerrada estaba reforzada con lámina de zinc para defenderla de los cantos de los rapaces. De vez en cuando salía un hombre y vimos una tarde de julio a un teniente salir sonrisa de oreja a oreja por aquel portón del paraíso o del infierno según se mire. Era el misterio del sexo que nos llamaba y en nuestro desvarío no reparábamos en que estábamos cometiendo un sacrilegio. Tirar piedras contra el amor es acantear la vida, cantazos contra el tejado de uno mismo. Alguna bagaza salía de vez en cuando a tomar el sol.
Esa es la tuberculosa - decía mi compadre Vitorines. A Vitorines le llamaba la atención de aquella rubia que salía, después de despedir al teniente de la sonrisa de oreja a oreja, a la puerta de la casa llana a tomar el sol un ratito y a echar un cigarro después del trajín. Aquel teniente de Artillería debía de haberla dado una buena paliza Tenía los ojos dulces muy lindos y divinos.
Arcadio por su parte otro de la cuadrilla afirmaba que había oído decir en su cole que era la que bautizaba pijos y volvía locos a los clientes con sus técnicas de amarre.
Por el 18 de julio cuando Franco daba el gran guateque de la Granja se organizaba la de dios; por allí se vio pasar a la agachadiza y son dar cuartos al pregonero a un señor obispo. También se decía que los frailes y los ministros jodían de balde por mandato de La Farela que así se llamaba la celadora del lupanar al objeto de ganarse el favor de las fuerzas vivas.
Una de las pupilas la más guapa y garrida era una virtuosa del pedorrismo.
Largaba sonoridades extremas en las narices de sus clientes y estos quedaban aterrados y sorprendidos de modo que eyaculaban a barrisco.
Era un burdel discreto y bastante limpio cerca de la casa del canónigo don Benedicto pues de noche había un pasadizo bajo la calle a través del cual eran rumores de la gente que las noches de luna ganaban la vivienda de incógnito algunos frailes del Parral, el abad de la Granja, dos o tres sochantres catedralicios con buena voz y mejor pija que eran dos mocetes muy finos.
A un beneficiado tuvieron las señoras ninfas del cantón de santa Isabel despertarlo la libido con mucha maniobra. Era viejo y encanecido y se vino a acostar con aquellas imponentes damas teniendo el pixo sumido. No arrechaba ni se le levantaba por ser la impotencia mal de viejos. Para esta clase de individuos el trincadero es duro flagelo. El preste aquel, pobrín, en un lugar así hacía el ridículo.
Vamos fray Pedro que no es para tanto ya se le pasará. ¿Volverá el buitre de antaño a su madriguerá? No quedan pájaros hogaño en los nidales de antaño...
Ya no vuela con lo bien que planeaba los cielos de mozo. Por desgracia para esa pieza no hay recambio ni vacuna. Si se derrumba nadie lo reconstituye. A mí lo que más me apetecía era que la Sole una gallega de anchas caderas y espaldas de cavador y ubres colgantes y pendulares me diese de mamar. Soñaba muchas noches con estar amarrado al pezón y acariciando las ubérrimas areolas de aquella mujerona. Con ella el sueño de mi viuda nunca se cumplió. Pero de mamar me dieron otras
ISTOLACIA MON AMOUR
Los españoles no sé si será verdad a ver que te crees tú nacemos con fuego en la cabeza. Vuelven los gorros frigios y no es bueno responder a la afrenta y al insulto en la misma jerga que los perdularios de Turegano que no son más que tigres de papel y de llegar el caso ahí está el sable artillero de mi padre para pegar algún mandoble. Mi pluma es mi espada pero los que me conocen saben que no soy un enagüillas ni me vengo abajo; el código del honor es el de la valentía. Ese de la cabeza gorda se refugia tras las haldas de la marquesa pero tú que te has creído curilla si te echaron del seminario por marica. Sin embargo mi otro amigo Verumtamen que es aprendiz de la vida me dijo aquí no hay más que envidia, chiquitos. Los curas no son buena gente quiero decir los vaticanistas estilo san José María que pena en los infiernos. Opus Dei Opus mei. Ojalá resuciten los templarios y algunos iban a saber lo que vale un peine. Las cigüeñas machacan el ajo en lo alto de la torre; esto es, crascitan y hace el amor cada cinco minutos, son muy amorosas las cigüeñas pero al cigüeño turégano se le averió el fuelle y su mujer se largó a otro nido. Canta la corrigüela en el seto y entona los lamentos de la Sede Baldea mientras yo manejo el leme de mi luengo bajel. Deja que pasen los bateleros del Volga llevando y trayendo a Nostramo. Mi reina Istolacia a la que juré amor eterno me hizo su caballero andante, y desde aquella, ostento el derecho de pernada. Ínterin, dejo que Agapita a pie de monte pronuncie sus augurios. Tiene una voz de urraca como la Sibila de Cumas, aunque no es mala chica. Beso tus manos, marquesa, no te dejes encalabrinar por las viscosidades de ese fulano de la cabeza gorda y que de cura rebotado asumió el oficio de inquisidor anticristo. Vale más la criznega con que recoges tu coleta de rumana que todos los versos juntos y toda la prosa de ese sandio que proclamó lo de Turégano ciudad episcopal y no era más que una villa carcelaria pueblo de trilleros y tratantes que vendían gorrinos por los pueblos, buenos solamente para conducir la piara mientras en el campo abierto se escuchaba el chasquido de las trallas... que no te engañe ese baboso. Beso tus nobles manos, marquesa. Ay Istolacia, mon amour.
CANTO DEL BIERZO VALLE DE ANCARES ADIOS TE DIGO
Maravillosa versión de Joaquín Díaz
Adiós valles de Ancares
Adiós te digo
Adiós arboles verdes
De junto al rio
La vi llorando
La vi llorando
Y dije por quién suspiras
Tengo el amor ausente
Y estoy llorando
La despedida
La despedida es corta
La ausencia, larga
Quiero que te diviertas
Y no me olvides prenda del alma
On September 2, 1982, Hieromonk Seraphim (Rose) of blessed memory reposed in the Lord after years of monastic labors in the St. Herman of Alaska Monastery, Platina California, which he co-founded. His legacy lives on around the world, and especially in Russia, a country about which he often wrote. The experience of Orthodox believers in Russia was a major theme in Fr. Seraphim's lectures and writings, and he often used them to illustrate important points concerning contemporary Orthodox life. Although the following lecture was presented in 1981, before the fall of communism in Russia and the collapse of the Soviet Union—events essentially described in the prophecies Fr. Seraphim cites—and much else has happened which Fr. Seraphim did not live to see, the message of his lecture continues to be relevant.
Every Orthodox Christian is placed between two worlds: this fallen world where we try to work out our salvation, and the other world, heaven, the homeland towards which we are striving and which, if we are leading a true Christian life, gives us the inspiration to live from day to day in Christian virtue and love.
But the world is too much with us. We often, and in fact nowadays we usually forget the heavenly world. The pressure of worldliness is so strong today that we often lose track of what our life as a Christian is all about. Even if we may be attending church services frequently and consider ourselves “active” church members, how often our churchliness is only something external, bound up with beautiful services and the whole richness of our Orthodox tradition of worship, but lacking in real inner conviction that Orthodoxy is the faith that can save our soul for eternity, lacking in real love for and commitment to Christ, the incarnate God and Founder of our faith. How often our church life is just a matter of habit, something we go through outwardly but which does not change us inwardly, does not make us grow spiritually and lead us to eternal life in God.
OUR TIMES
We live in the times which our Lord warned us about in the Gospel, when “the love of many shall grow cold” [Matt 24:12], in the latter times when the Christian Gospel which was received with such fervor by the first Christians has become only one small part of the worldly life that most of us lead, instead of the center and meaning of our life—which is what it should be if we realized what our faith really is. Orthodox Christianity, as a burning faith which we are not ashamed to confess and to have as the most precious thing in our life, is to a great extent in a state of decline and retreat in the world today.
But ironically—and providentially—as Orthodoxy has seemed to retreat, Russia (or rather, the Soviet Union, the atheist regime that has enslaved the Russian land) has advanced and now has a leading, perhaps the leading position in the world history of our times. Therefore, what is happening in the Soviet Union today is looked to with great interest by the rest of the world. And significantly, a good part of what is happening in the Soviet Union today concerns the life of the real Russia—Orthodox Russia. The Orthodox revival in Russia today is closely bound up with the future of the Russian land.
In the 19th and early 20th century Russia before the Revolution of 1917, there were prophecies of spiritual men not only concerning the coming of atheism to Russia and the epoch of blood and slavery which it introduced into the world, but also concerning what would happen to Russia after this epoch, if the Orthodox Russian people would repent of the sins which produced it.
Let us, therefore, look at these prophecies and the way they are bound up with what is happening in Russia today. Let us look, not from the superficial point of view of the popular newsmagazines, but deeper, and try to see something of what is happening to the soul, to the heart of Russia, and what may be expected there according to these prophecies and according to our knowledge of the more general prophecies concerning what is to happen before the end of the world.
THE END OF THE WORLD IN CHRISTIAN PROPHECY
Before turning specifically to the prophecies about Russia, I would like to summarize the general Orthodox teaching on what is to happen just before the end of the world. This will give us a context in which to place the prophecies regarding the future of Russia.
The events before the end of the world are described in a number of places in holy Scripture: the 24th chapter of Matthew and parallel places in the other Gospels; most of the book of the Apocalypse, especially chapter 8 and onwards; the second chapter of II Thessalonians; II Peter, chapter 3; several chapter of the book of Daniel; and other passages.
The Apocalypse describes these events in a series of visions: some bright and positive, relating to the fulfillment of God's justice and the salvation of His chosen ones; and some dark and negative, relating to the terrible plagues that will come on earth for the sins of mankind. Sometimes we today emphasize the dark and negative side, seeing the increase of evil around us; but that comes from our faintheartedness and worldliness—we must look at the whole picture.
As the time of the end of this world comes near, it is true that there will be a time of tribulation such as the world has never seen [Matt 24:21]: there will be famines, plagues, earthquakes, wars and rumors of wars, persecutions, false prophets and false Christs, and the love of many (including Christians) will grow cold. But at the same time the Gospel will be preached to all nations, and those who endure to the end with the aid of Christ will be saved.
The evil and false religion in the world will culminate in the reign of Antichrist, a world ruler who will seem to bring peace out of the world disorder and will seem to be Christ come again to earth, reigning from the restored Temple in Jerusalem.
But there will be those who see through the deception. In particular, two Old Testament prophets who did not die will return to earth—Elijah to convert the Jews, and Enoch to preach to the other nations. The short reign of Antichrist—only three and a half years—will end in new disorders and wars, in the midst of which Christ Himself will come from heaven, preceded by the sign of the Cross, and this world will be consumed by fire and totally renewed, at the same time that the bodies of the dead will arise from the tomb and be rejoined to their souls in order to stand before God's final judgment. Now, with this general background of the events of the last times, let us look at the prophecies regarding Russia.
THE FUTURE OF RUSSIA
In 19th-century Russia a number of prophets—and even some far-seeing laymen like Dostoyevsky—foresaw the Revolution which would come upon Russia as a result of unbelief, worldliness, and a purely formal attitude towards Orthodoxy, devoid of the burning and self-sacrificing faith that Orthodoxy demands. Some saw this in general terms as a terrible disaster ready to overtake the Russian land, as did Bishop Theophan the Recluse when he looked at the lack of true Christian faith in so many people and exclaimed: In a hundred years, what will be left of our Orthodoxy?
Others saw more specifically the frightful Revolution which would spread to the entire world. Thus, St. John of Kronstadt said, in a sermon delivered in 1904: “Russia, if you fall away from your faith, as many of the intellectual class have already fallen away, you will no longer be Russia or Holy Russia. And if there will be no repentance in the Russian people—then the end of the world is near. God will take away the pious Tsar and will send a whip in the person of impious, cruel, self-appointed rulers, who will inundate the whole earth with blood and tears” [Father John of Kronstadt, 50th Anniversary Book, Utica, NY, 1958, p.164].
This is the state in which the world now finds itself, with nearly half of it drenched in blood and enduring tyranny which began in 1917 with the Russian Revolution. Is there any hope for deliverance, or will atheism simply conquer the whole world and set up the Kingdom of Antichrist? We have good reason to doubt that future events will be as simple as this, both because the very country that began the reign of atheism, Russia, is now undergoing a religious awakening which is already a hindrance to the spread of atheism, and also because Antichrist, according to Orthodox prophecy, will not be simply an atheist tyrant like Stalin, but a religious figure who will persuade rather than compel people to accept him.
The holy men alive in Russia at the beginning of the Revolution were aware of the apocalyptic nature of this event and knew that it would be a long and difficult trial for the Russian land. But they also foresaw that there would be and end to this trial.
The Elder Alexius of the Zosima Hermitage, who was the monk who drew the lot that elected Patriarch Tikhon, heard people crying out in church in the Chudov monastery (this was in the early, confused months of the Revolution): “Our Russia is lost, Holy Russia is lost!” To this he answered: “Who is it that is saying that Russia is lost, that she has perished? No, no, she is not lost, she has not perished and will not perish—but the Russian people must be purified of sin through great trials. One must pray and fervently repent. But Russia is not lost and she has not perished” [Orthodox Russia, 1970, no. 1, p. 9].
Starets Anatole the Younger of Optina, in the very first days of the Revolution, in February 1917, made a prophecy in the form of a vivid picture of the future of Russia: “There will be a storm. And the Russian ship will be smashed to pieces. But people can be saved even on splinters and fragments. And not everyone will perish. One must pray, everyone must repent and pray fervently. And what happens after a storm? ...There will be a calm.’ At this everyone said: ‘But there is no more ship, it is shattered to pieces; it has perished, everything has perished.’ ‘It is not so,’ said Batiushka. ‘A great miracle of God will be manifested. And all the splinters and fragments, by the will of God and His power, will come together and be united, and the ship will be rebuilt in its beauty and will go on its own way as foreordained by God. And this will be a miracle evident to everyone.” [Orthodox Russia, 1970, no. 1, p. 9].
Elder Barnabas of the Gethsemane Skete spoke before the Revolution of the disaster coming upon Russia and the cruel persecutions against the Orthodox Faith. He said: “Persecutions against the faith will constantly increase. There will be unheard-of grief and darkness, and almost all the churches will be closed. But when it will seem to people that it is impossible to endure any longer, then deliverance will come. There will be a flowering. Churches will even begin to be built. But this will be a flowering before the end” [private letter from N. Kieter].
Schema-monk Aristocleus, not long before his death in August 1918, said that “now we are undergoing the times before Antichrist, but Russia will yet be delivered. There will be much suffering, much torture. The whole of Russia will become a prison, and one must greatly entreat the Lord for forgiveness. One must repent of one's sins and fear to do even the least sin, but strive to do good, even the smallest. For even the wing of a fly has weight, but God's scales are exact. And when even the smallest of good in the cup overweighs, then will God reveal His mercy upon Russia. Ten days before the end (of his life) he said that the end would come through China. There will be and extraordinary outburst and a miracle of God would be manifested. And there will be an entirely different life, but all this will not be for long” [Orth. Russia, 1969, #21, p. 3].
Elder Nectarius of Optina in the 1920’s prophesied: “Russia will arise, and materially it will not be wealthy. But in spirit it will be wealthy, and in Optina there will yet be seven luminaries, seven pillars” [I.M. Kontzevich, Optina Monastery and its Epoch, Jordanville, 1973, p.538].
Interestingly, St. John of Kronstadt also prophesied that the deliverance of Russia would come from the East [I.K. Sursky, Father John of Kronstadt, Belgrade, 1942, vol. 2, p. 24—Excerpts from this work are in preparation for publication by the St. John of Kronstadt Press].
Archbishop Theophan of Poltava summed up in the 1930’s the prophecies which he had received from such elders as these: “You ask me about the near future and about the last times. I do not speak on my own, but give the revelation of the Elders: The coming of Antichrist draws nigh and is very near. The time separating us from him should be counted a matter of years and at most a matter of some decades. But before the coming of Antichrist Russia must yet be restored—to be sure, for a short time. And in Russia there must be a Tsar forechosen by the Lord Himself. He will be a man of burning faith, great mind and iron will. This much has been revealed about him. We shall await the fulfillment of what has been revealed. Judging by many signs it is drawing nigh, unless because of our sins the Lord God shall revoke, shall alter what has been promised. According to the witness of the word of God, this also happens” [The Orthodox Word, 1969, no. 4, p. 194].
Thus we may see in the prophecies of these God-inspired men in the early part of this century a definite expectation of the restoration of Holy Russia, and even of an Orthodox Tsar, for a short time not long before the coming of Antichrist and the end of the world. This will be something miraculous and not an ordinary historical event. But at the same time it is something that depends upon the Russian people themselves, because God always acts through the free will of man. Just as Ninevah was spared when the people repented, and Jonah’s prophecies about its destruction proved false, so also the prophecies of the restoration of Russia will prove false if there is no repentance in the Russian people.
Archbishop John Maximovitch of blessed memory, whose tomb is in the very cathedral where services were held this morning, reflected deeply on the meaning of the Russian Revolution and the exile of so many Russian people. In his report to the All-Diaspora Sobor in Yugoslavia in 1938 he wrote:
“The Russian people as a whole has performed great sins which are the cause of the present misfortunes: the specific sins are oath-breaking and regicide. The public and military leaders renounced their obedience and loyalty to the Tsar even before his abdication, forcing the latter from the Tsar, who did not desire bloodshed within the country; and the people openly and noisily greeted this deed, and nowhere did it loudly express its lack of agreement with it.... Those guilty of the sin of regicide are not only those who physically performed it, but the whole people which rejoiced on the occasion of the overthrow of the Tsar and allowed his abasement, arrest and exile, leaving him defenseless in the hands of the criminals, which fact in itself already predetermined the end. Thus, the catastrophe which has come upon Russia is the direct consequence of the terrible sins, and the rebirth of Russia is possible only after cleansing from them. However, up to this time there has been no genuine repentance, the crimes that have been performed have clearly not been condemned, and many active participants in the Revolution continue even now to affirm that at that time it was not possible to act in any other way. In not expressing a direct condemnation of the February Revolution, the uprising against the Anointed of God, the Russian people continue to participate in the sin, especially when they defend the fruits of the Revolution” [The Orthodox Word, 1973, no. 50, p. 91].
Of course, regicide—the killing of the anointed Tsar—is not the only sin that lies upon the conscience of the Orthodox Russian people. This crime is, as it were, a symbol of the falling away of Russia from Christ and true Orthodoxy—a process that took up most of the 19th and 20th centuries, and only now is perhaps beginning to be reversed. It is most interesting that in Russia itself today the question of the glorification of the Tsar together with the other New Martyrs is bound up with the lifting of the literal curse which has lain upon the Russian land since his martyrdom.[1] […]
It is too simple, of course, to say that the glorification of the New Martyrs, including the Royal Family, will bring about the restoration of Holy Russia. But if the Orthodox people, both in Russia and in the Diaspora, would receive this act with all their hearts, and use it as an opportunity to repent deeply of their sins, there is no calculating the impact it might have on Russia.
One great prophecy of the future of Russia was known to only a few before the Revolution; t was so daring that the church censor would not allow it to be printed. It was found in the same collection of manuscripts of Motovilov that gave the world the famous “Conversation” of St. Seraphim on the acquisition of the Holy Spirit. This prophecy, which has now appeared in several printings in the last decade, concerns the literal resurrection of St. Seraphim before the end of the world. Here is what St. Seraphim told to Motovilov:
“Many times I heard from the mouth of the great God-pleaser, the Elder, Father Seraphim, that he would not lie in Sarov with his flesh. And behold, one I (Motovilov) dared to ask im: ‘Batiushka, you deign to say all the time that with your flesh you will not lie in Sarov. Does this mean that the monks of Sarov will give you away?’
“ ‘Your godliness, the Lord God has ordained that I, humble Seraphim, should live considerably longer than a hundred years. But since toward that time the bishops will become so impious that in their impiety they will surpass the Greek bishops of the time of Theodosius the Younger, so that they will no longer even believe in the chief dogma of the Christian faith: therefore it has been pleasing to the Lord God to take me, humble Seraphim, from this temporal life until the time, and then resurrect me; and my resurrection will be as the resurrection of the Seven Youths in the cave of Ochlon in the days of Theodosius the Younger.’
“Having revealed to me this great and fearful mystery, the great Elder informed me that after his resurrection he would go from Sarov to Diveyevo and there he would begin the preaching of world-wide repentance. For this preaching, and above all because of the miracle of resurrection, a great multitude of people will assemble from all the ends of the earth; Diveyevo will become a lavra, Vertyanova will become a city, and Arzamas a province. And preaching repentance in Diveyevo, Batiushka Seraphim will uncover four relics in it, and after uncovering them he himself will lie down in their midst. And then soon will come the end of everything.
“Another time St. Seraphim spoke to Motovilov concerning the spiritual state of the last Christians who will remain faithful to God before the end of the world:
“ ‘And in the days of that great sorrow, of which it is said that no flesh would be saved unless, for the sake of the elect, those days will be cut short—in those days the remnant of the faithful are to experience in themselves something like that which was experienced once by the Lord Himself when He, hanging upon the Cross, being perfect God and perfect Man, felt Himself so forsaken by His Divinity that He cried out to Him: My God, My God, why hast Thou forsaken Me? The last Christians also will experience in themselves a similar abandonment of humanity by the grace of God, but only for a very short time, after the passing of which the Lord will not delay immediately to appear in all His glory, and all the holy Angels with Him. And then will be performed in all its fulness everything fore-ordained from the ages in the pre-eternal counsel (of the Holy Trinity)’” [The Orthodox Word, 1973, no. 50, pp. 123-4].
This prophecy was never printed in Russia, and yet it is known there today. In a letter from a priest, published in the first issue of the periodical Nadezhda, describing his visit to Sarov and Diveyevo and his discovery there that Holy Russia was still alive, and that nuns from the Diveyevo Convent (which was closed in 1926) still live there, there is this prophecy from an old woman, Evdokia, who had just received Holy Communion. Addressing the priest, she said: “Soon, soon, here in Diveyevo, there will be a celebration. Now it is not years, not months, but days and hours that remain until the opening of the monastery and the manifestation of four relics: those of the Saint, the Foundress (of Diveyevo) Alexandra, Matushka Martha, and Blessed Evdokeyushka, who was tortured and killed by the atheists.... The Saint commands me: Say to him and no one else...that soon, soon, both the monastery and the relics will be opened... He commands me to tell you that without fail you must come here for the opening of the church and the relics” [Nadezhda, 1977, no. 1, p. 148].
Of the fact that Holy Russia is still alive despite the continued reign of atheism in Russia, we have the testimony now of many observers in Russia itself. Here is what Gennady Shimanov says:
“Holy Russia cannot be buried, it cannot pass away; it is eternal and victorious, and it is precisely to it that the final word in the history of our people will belong.... Holy Russia went away only from the surface of contemporary life, but it continues to live in its hidden depths, germinating until the time, so that in the time pleasing to God, having survived the winter, it will again break through to the surface and adorn the face of the Russian land, which has been so cruelly lashed by fiery and icy storms” [The Orthodox Word, 1973, no. 50, p. 98].
RUSSIA'S MESSAGE TO THE WORLD
In the book which most thoroughly describes the events to occur at the end of the world, the Apocalypse of St. John the Theologian, at the opening of the seventh seal, which precedes the final plague to come upon mankind; it is said that there was silence in heaven for the space of half an hour [Apoc 8:1]. Some have interpreted this to mean a short period of peace before the final events of world history—namely, the short period of the restoration of Russia, when the preaching of world-wide repentance will begin with Russia—that “new, ultimate word” which even Dostoyevsky hoped Russia would give to the world [Pushkin Speech, The Diary of a Writer, tr. Boris Brasol, New York, George Braziller, 1954, p. 980]. Under present world conditions, when the events of one country are known to the whole world almost instantly, and when Russia, cleansed by the blood of its martyrs, indeed has a better chance than any other country to awake from the sleep of atheism and unbelief—we can already conceive the possibility of such an event. As Father Dimitry Dudko and others have said, it cannot be that the blood of Russia's innumerable martyrs will be in vain; undoubtedly it is the seed of the last great flowering of true Christianity.
But it is easy to become lost in dreams of the future world. We should be aware of what is to happen at the end of the world, and of what may happen in Russia. But spiritual events such as the resurrection of Russia depend upon each individual soul. This seven will not happen without the participation of the Orthodox people—our repentance and struggle. And this involves not only the people of Russia itself—it involves the whole of the Russian Diaspora, and all the Orthodox people of the world.
Archbishop John, in the same report to the All-Diaspora Sobor of 1938 which I have already quoted, speaks of the apocalyptic mission of the Russian people outside of Russia:
“In chastising, the Lord at the same time also shows the Russian people the way to salvation by making it a preacher of Orthodoxy in the whole world. The Russian Diaspora has made all the ends of the world familiar with Orthodoxy; the mass of Russian exiles, for the most part, is unconsciously a preacher of Orthodoxy.... To the Russians abroad it has been granted to shine in the whole world with the light of Orthodoxy, so that other peoples, seeing their good deeds, might glorify our Father Who is in heaven, and thus obtain salvation for themselves.... The Diaspora will have to be converted to the path of repentance and, having acquired forgiveness for itself through prayer to God and through being reborn spiritually (will) become capable also of giving rebirth to our suffering homeland” [The Orthodox Word, 1973, no. 50, pp. 92, 94].
Thus the Russians abroad by their living the true life of Orthodoxy, should be already preparing the way for St. Seraphim's preaching of world-wide repentance. To some extent this is happening, and one can even begin to see, parallel to the Orthodox revival in Russia, a genuine Orthodox awakening in America and other lands outside of Russia.
But it all depends on each on of us: if we are awakening to true Orthodox life, then Holy Russia will be restored; if we are not, then God can withdraw His promises.
Archbishop John ended his report to the 1938 Sobor with a prophecy and a hope that there will be a true Pascha in Russia that will shine forth to the whole world before the very end of all things and the beginning of the universal Kingdom of God:
“Shake away the sleep of despondency, O sons of Russia! Behold the glory of her suffering and be purified; wash yourselves from your sins! Be strengthened in the Orthodox Faith, so as to be worthy to dwell in the dwelling of the Lord and to settle on His holy mountain! Leap up, leap up, arise, O Russia, you who from the Lord's hands have drunk the cup of His wrath! When your suffering shall have ended, your righteousness shall go with you and the glory of the Lord shall accompany you. The peoples shall come to your light, and kings to the shining which shall rise upon you. Then Lift up your eyes and see: behold your children come to you from the West and the North and the Sea and the East, blessing you in Christ forever. Amen” [Ibid, p. 94].
This address, delivered at the Orthodox Youth Conference in San Francisco in 1981, was originally published in The Orthodox Word, Nos. 100-101 (1981; vol. 17, nos. 5-6), pp. 205-217.
8/1/2010
The ancient city of Colossae is probably known in one way or another to every Orthodox Christian. It was here, on the territory of what is now Turkey, that an unprecedented miracle occurred.
In this city, to the inhabitants of which the Apostle Paul once wrote one of his epistles, there was the Church of the Archangel Michael, built by a local resident in gratitude to the archangel for healing his daughter at a spring that flowed nearby. At this church, a pious man named Archippus served as a sexton for sixty years. By his righteous life he converted many to Christianity.
At that time Christianity had not yet been officially recognized, and many pagans were irritated that people were flocking to Archippus, embracing the true faith. Then the “wicked people”, as St. Dimitry of Rostov recounted, decided to destroy the church—they united the flow of two mountain rivers and directed them against the church. The righteous man refused to leave the holy place and began to pray to the Archangel Michael to save the church from destruction. And then a miracle occurred. The Archangel Michael appeared in front of the church, stopped the flow of water with the sign of the cross, and then striking his staff on a stone he cut it into two. All the water flowed into the opening. From then on the city became known by a new name—Chonae, which means “opening”.
This miracle became known far beyond the city. The Orthodox Church commemorates this event on September 6/19, and in honor of the feast in 1365 the famous Chudov [“chudo” means “miracle” in Russian.—Trans.] Monastery was built within the Moscow Kremlin. It was here that the future Russian tsars were baptized.
However, few people know anything about the city of Chonae in our days. Is its exact location known? And has the church, or even the opening where the water went, survived? These questions were answered by the rector of the Patriarchal Representation Church of the Holy Trinity in the city of Brussels, Archpriest Pavel Nedosekin.
Fr. Pavel found the ruins of the city of Chonae by accident, “miraculously”. For a long time he had been looking for the scene of the Archangel Michael’s miracle.
“First, I asked around,” the priest relates. “When I was on Mount Athos, I asked the monks. I said, ‘Has anyone ever been there?’ The monks answered, ‘You know, there is nothing left there. We searched everything and asked everyone.’"
Once Fr. Pavel went into a store and bought an ordinary map of Turkey.
“I found that there was only one church marked on the territory of this whole large country. I looked and saw a cross. I could not understand what church it was! I know that there is the Patriarchate in Istanbul, and there are some parishes in Myra of Lycia (Antalya). And suddenly I saw Colossae marked on the map. I began to look and study, and it turned out to be Chonae.”
At that time Fr. Pavel was traveling in Turkey. One day his group was invited to watch a dance of dervishes, which was supposed to last half a day. Instead, the priest decided to take a taxi and go to Chonae. He found a local Turk who drove him to the church in a rundown Zhiguli car. As it turned out, there was not only a church there, but even a caretaker, who was paid by the State to guard the holy site.
Most interestingly, the surroundings immediately reminded the priest of the place described in the story of the Archangel Michael and St. Archippus.
“Indeed, it is just as described in the miracle. Two river channels: right and left. We were standing as if on a peninsula. However, there is no more water in the channels. And on the left, there were hills with caves springing up—this is a local natural feature. There are caves everywhere. The Venerable Archippus may have lived in one of those caves.”
As Fr. Pavel learned, the church was built in the fourth century and was last restored in the nineteenth century by a magnate benefactor. The church itself is made of large stone blocks. Inside there is a carved gilded iconostasis, but without icons. The walls are shabby. There were traces of large, thick stone pillars on the floor. At the back there is a small extension—a cliros. There is a fresco of the Archangel Michael on the right hand side.
And most importantly: At the entrance to the altar is a white marble slab—the solea, about ninety centimeters (c. 3 feet) wide and ninety centimeters long.
“I moved it away and saw some kind of opening. This could be the site where the Archangel Michael appeared, struck the stone, and a deep opening appeared. That is, everything indicates that this could indeed be that church.”
As Fr. Pavel related, on the outer wall of the church was a memorial plaque of 1833, on which an inscription was made in large letters in Turkish. It said that this church in honor of the Archangel Michael was built in 327 by St. Helen. But how could it have been erected by St. Helen, if the church described in the miracle was built by a local resident, and the miracle had happened even before the official recognition of Christianity, in which Empress Helen was involved?
Archpriest Pavel suggests that most likely the church was completed later, when the great miracle became widely known. The city of Colossae stood right on the land route to Jerusalem. Apparently, Empress Helen, who in 326-327 erected similar churches throughout the Empire, ordered a church to be built here. Thus, after the rebuilding of the church, the stone with the opening, which used to be outside the church, now found itself by the royal doors.
The memorial plaque also reads: “At present the third renovation has been carried out with the permission of Sultan Mahmud." Mahmud II (ruled 1808-1839), according to the inscription, issued a “godly decree” to a patron from the east named Elias, who was the last guardian and trustee of the church.
Moreover, there are words on the plaque instructing Muslim women to pray to “Michael Arhan” (as the Archangel Michael is called in Turkey) for childbirth.
Archpriest Pavel visited the Church of the Archangel Michael in the 1990s. However, now this church, which the Turks call St. Helen’s Church, has already been restored. By 2009, the building was in such a deplorable state that it was even under threat of demolition. In addition, as was then reported, the amount of precipitation exceeded seasonal norms, which could also be dangerous for the church. So it was decided to start the restoration. Now the Church of the Archangel Michael has been restored to its former glory: the frescoes in the front part of the church have been repaired, and icons have been installed in the iconostasis, albeit not everywhere.
And although the church is still inactive, it nevertheless remains a living memory of an extraordinary miracle—the miracle of the Archangel Michael in Chonae.
Die III infra octavam Paschæ ~ Dies Octavæ I. classis
Sancta Missa
Compare Divinum Officium ↓ ↑ Ordo Options
| Ante Missam | |
| Incipit Sacerdos paratus cum ingreditur ad Altare, facta illi debita reverentia, signat se signo crucis a fronte ad pectus, et clara voce dicit: In nómine Patris, ✠ et Fílii, et Spíritus Sancti. Amen. | 2 BeginningThe priest, bowing down at the foot of the altar, makes the Sign of the Cross, from his forehead to his breast, and says: In the Name of the Father, and of the Son, ✠ and of the Holy Ghost. Amen. |
| Deinde, iunctis manibus ante pectus, incipit Antiphonam: S. Introíbo ad altáre Dei. M. Ad Deum, qui lætíficat iuventútem meam. Postea alternatim cum Ministris dicit sequentem: Ps. 42, 1-5 S. Iúdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso érue me. M. Quia tu es, Deus, fortitúdo mea: quare me repulísti, et quare tristis incédo, dum afflígit me inimícus? S. Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum et in tabernácula tua. M. Et introíbo ad altáre Dei: ad Deum, qui lætíficat iuventútem meam. S. Confitébor tibi in cíthara, Deus, Deus meus: quare tristis es, ánima mea, et quare contúrbas me? M. Spera in Deo, quóniam adhuc confitébor illi: salutáre vultus mei, et Deus meus. S. Glória Patri, et Fílio, et Spirítui Sancto. M. Sicut erat in princípio, et nunc, et semper: et in sǽcula sæculórum. Amen. Sacerdos repetit Antiphonam: S. Introíbo ad altáre Dei. M. Ad Deum, qui lætíficat iuventútem meam. | 3 Then joining his hands before his breast, he begins the Anthem:P. I will go in to the altar of God. S. To God who giveth joy to my youth. The priest alternates with the server in reciting this psalm to express his desire, joy and confidence in going to the altar of the Sacrifice. Ps. 42, 1-5. P. Judge me, O God, and distinguish my cause from the nation which is not holy: deliver me from the unjust and deceitful man. S. For Thou, O God, art my strength: why hast Thou cast me off? and why go I sorrowful whilst the enemy afflicteth me? P. Send forth Thy light and Thy truth: they have conducted me and brought me unto Thy holy mount, and into Thy tabernacles. S. And I will go in to the altar of God: to God who giveth joy to my youth. P. To Thee, O God, my God, I will give praise upon the harp; why art thou sad, O my soul, and why dost thou disquiet me? S. Hope in God, for I will still give praise to Him: the salvation of my countenance and my God. P. Glory be to the Father, and to the Son, and to the Holy Ghost. S. As it was in the beginning, is now, and ever shall be, world without end. Amen. The priest repeats the Anthem: P. I will go in to the altar of God. S. To God who giveth joy to my youth. |
| Signat se, dicens: V. Adiutórium nostrum ✠ in nómine Dómini. R. Qui fecit cælum et terram. Deinde iunctis manibus profunde inclinatus facit Confessionem. Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Ioánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis, fratres: quia peccávi nimis cogitatióne, verbo et ópere: Percutit sibi pectus ter, dicens: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Ioánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vos, fratres, oráre pro me ad Dóminum, Deum nostrum. M. Misereátur tui omnípotens Deus, et, dimíssis peccátis tuis, perdúcat te ad vitam ætérnam. Sacerdos dicit: S. Amen. et erigit se. Deinde Ministri repetunt Confessionem: et ubi a Sacerdote dicebatur vobis, fratres, et vos, fratres, a Ministris dicitur tibi, pater, et te, pater. M. Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Ioánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et tibi, pater: quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Ioánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et te, pater, oráre pro me ad Dóminum, Deum nostrum. Postea Sacerdos, iunctis manibus, facit absolutionem, dicens: S. Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam. R. Amen. Signat se signo crucis, dicens: S. Indulgéntiam, ✠ absolutiónem et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus. R. Amen. | 4 The priest, signing himself with the Sign of the Cross, says:P. Our help ✠ is in the Name of the Lord. S. Who made heaven and earth. Then, joining his hands, and humbly bowing down, he says the Confiteor: P. I confess to almighty God, to the blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, to all the Saints, and to you, brothers, that I have sinned exceedingly in thought, word, and deed, Here he strikes his breast thrice. through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, brothers, to pray to the Lord our God for me. S. May almighty God be merciful to thee, and forgiving thy sins, bring thee to everlasting life. The priest answers: P. Amen. The server says the Confiteor. S. I confess to almighty God, to the blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, to all the Saints, and to you, Father, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, Father, to pray to the Lord our God for me. Then the priest, with his hands joined, says: P. May almighty God be merciful to thee, and forgiving thy sins, bring thee to everlasting life. S. Amen. Signing himself with the Sign of the Cross, the priest says: P. May the ✠ almighty and merciful Lord grant us pardon, absolution, and remission of our sins. S. Amen. |
| Et inclinatus prosequitur: V. Deus, tu convérsus vivificábis nos. R. Et plebs tua lætábitur in te. V. Osténde nobis, Dómine, misericórdiam tuam. R. Et salutáre tuum da nobis. V. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat. V. Dóminus vobíscum. R. Et cum spíritu tuo. Et extendens ac iungens manus, clara voce dicit: Orémus, ei ascendens ad Altare, dicit secreto: Aufer a nobis, quǽsumus, Dómine, iniquitátes nostras: ut ad Sancta sanctórum puris mereámur méntibus introíre. Per Christum, Dóminum nostrum. Amen. Deinde, manibus iunctis super Altare, inclinatus dicit: Orámus te, Dómine, per mérita Sanctórum tuórum, Osculatur Altare in medio quorum relíquiæ hic sunt, et ómnium Sanctórum: ut indulgére dignéris ómnia peccáta mea. Amen. | 5 Bowing down, he proceeds:P. O God, Thou wilt turn again and quicken us. S. And thy people shall rejoice in Thee. P. Show us, O Lord, Thy mercy. S. And grant us Thy salvation. P. O Lord, hear my prayer. S. And let my cry come before Thee. P. The Lord be with you. S. And with thy spirit. First extending, then joining his hands, the priest says audibly: "Let us pray". Then ascending to the altar, he says secretly: Let us pray. Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies, through Christ our Lord. Amen. His hands joined, and bowing down over the altar, the priest says: We beseech Thee, O Lord, by the merits of Thy Saints, He kisses the sacred stone whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen. |
| Introitus Eccli 15:3-4 Aqua sapiéntiæ potávit eos, allelúia: firmábitur in illis et non flectétur, allelúia: et exaltábit eos in ætérnum, allelúia, allelúia. Ps 104: 1 Confitémini Dómino et invocáte nomen eius: annuntiáte inter gentes ópera eius. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen. Aqua sapiéntiæ potávit eos, allelúia: firmábitur in illis et non flectétur, allelúia: et exaltábit eos in ætérnum, allelúia, allelúia. | 6 IntroitSir 15:3-4 She give them the water of wholesome wisdom to drink, alleluia; and she shall be made strong in him, and he shall not be moved: And she shall hold him fast, and he shall not be confounded: and she shall exalt them, allelúja, allelúja. Ps 104:1 Give glory to the Lord, and call upon his name: declare his deeds among the Gentiles. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. She give them the water of wholesome wisdom to drink, alleluia; and she shall be made strong in him, and he shall not be moved: And she shall hold him fast, and he shall not be confounded: and she shall exalt them, allelúja, allelúja. |
| Kyrie Qua finita, iunctis manibus, et alternatim cum Ministris, dicit: S. Kýrie, eléison. M. Kýrie, eléison. S. Kýrie, eléison. M. Christe, eléison. S. Christe, eléison. M. Christe, eléison. S. Kýrie, eléison. M. Kýrie, eléison. S. Kýrie, eléison. | 7 KyrieP. Lord, have mercy. S. Lord, have mercy. P. Lord, have mercy. S. Christ, have mercy. P. Christ, have mercy. S. Christ, have mercy. P. Lord, have mercy. S. Lord, have mercy. P. Lord, have mercy. |
| Gloria Postea in medio Altaris extendens et iungens manus, caputque aliquantulum inclínans, dicit, si dicendum est, Glória in excélsis Deo, et prosequitur iunctis manibus. Cum dicit Adorámus te, Grátias agimus tibi, et Iesu Christe, et Suscipe deprecatiónem, inclinat caput; et in fine dicens: Cum Sancto Spíritu, signat se a fronte ad pectus. Glória in excélsis Deo. Et in terra pax homínibus bonæ voluntátis. Laudámus te. Benedícimus te. Adorámus te. Glorificámus te. Grátias ágimus tibi propter magnam glóriam tuam. Dómine Deus, Rex cæléstis, Deus Pater omnípotens. Dómine Fili unigénite, Iesu Christe. Dómine Deus, Agnus Dei, Fílius Patris. Qui tollis peccáta mundi, miserére nobis. Qui tollis peccáta mundi, súscipe deprecatiónem nostram. Qui sedes ad déxteram Patris, miserére nobis. Quóniam tu solus Sanctus. Tu solus Dóminus. Tu solus Altíssimus, Iesu Christe. Cum Sancto Spíritu ✠ in glória Dei Patris. Amen. | 8 GloriaAfterwards, standing at the middle of the altar, extending and then joining his hands,and bowing slightly, the priest says — except during Lent, Advent and in Masses for the Dead — the Gloria. When he says the words: We adore Thee, We give Thee thanks; Jesus Christ; and Receive our prayer, he bows, and at the end he signs himself with the Sign of the Cross from forehead to breast: Glory be to God on high, and on earth peace to men of good will. We praise Thee. We bless Thee. We adore Thee. We glorify Thee. We give Thee thanks for Thy great glory. O Lord God, heavenly King, God the Father almighty. O Lord Jesus Christ, the only begotten Son. O Lord God, Lamb of God, Son of the Father. Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our prayer. Who sittest at the right hand of the Father, have mercy on us. For Thou only art holy. Thou only art the Lord. Thou only art most high, O Jesus Christ. Together with the Holy Ghost ✠ in the glory of God the Father. Amen. |
| Oratio Deinde osculatur Altare in medio, et versus ad populum dicit: V. Dóminus vobíscum. R. Et cum spíritu tuo. Postea dicit: Orémus, et Orationes, unam aut plures, ut ordo Officii postulat. Sequitur Epistola, Graduale, Tractus, vel Allelúia cum Versu, aut Sequentia, prout Tempus aut qualitas Missæ postulat. Orémus. Deus, qui Ecclésiam tuam novo semper fetu multíplicas: concéde fámulis tuis; ut sacraméntum vivéndo téneant, quod fide percepérunt. Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen. | 9 CollectThen the priest kisses the altar, and turning to the people says: V. The Lord be with you. R. And with thy spirit. The Collects mean the collected prayers of all the faithful assisting at the Holy Sacrifice. Raising his voice, his hands, and his sentiments to God, the priest excites the faithful to unite their prayers with his. Let us pray. O God, Who art ever multiplying the Children of thy Church, grant unto the same thy servants that they may lead the rest of their lives according to this beginning wherein Thou hast given them faith to receive the Sacrament of the New Birth. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. R. Amen. |
| Lectio Léctio Actuum Apostolórum Acts 13:16; 13:26-33 In diébus illis: Surgens Paulus et manu silentium índicens, ait: Viri fratres, fílii generis Abraham, et qui in vobis timent Deum, vobis verbum salútis huius missum est. Qui enim habitábant Ierúsalem, et príncipes eius, ignorántes Iesum et voces Prophetárum, quæ per omne sábbatum legúntur, iudicántes implevérunt: et nullam causam mortis inveniéntes in eo, petiérunt a Piláto, ut interfícerent eum. Cumque consummássent ómnia, quæ de eo scripta erant, deponéntes eum de ligno, posuérunt eum in monuménto. Deus vero suscitávit eum a mórtuis tértia die: qui visus est per dies multos his, qui simul ascénderant cum eo de Galilǽa in Ierúsalem, qui usque nunc sunt testes eius ad plebem. Et nos vobis annuntiámus eam, quæ ad patres nostros repromíssio facta est: quóniam hanc Deus adimplévit fíliis nostris, resúscitans Iesum Christum, Dóminum nostrum. R. Deo grátias. | 10 LessonLesson from the Acts of Apostles Acts 13:16; 13:26-33 In that time Paul rising up, and with his hand bespeaking silence, said: Ye men of Israel, and you that fear God, give ear. Men, brethren, children of the stock of Abraham, and whosoever among you fear God, to you the word of this salvation is sent. For they that inhabited Jerusalem, and the rulers thereof, not knowing him, nor the voices of the prophets, which are read every sabbath, judging him have fulfilled them. And finding no cause of death in him, they desired of Pilate, that they might kill him. And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre. But God raised him up from the dead the third day: Who was seen for many days, by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people. And we declare unto you, that the promise which was made to our fathers, This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son, this day have I begotten thee. R. Thanks be to God. |
| Graduale Ps 117:24;106:2 Hæc dies, quam fecit Dóminus: exsultémus et lætémur in ea. Ps 106:2 V. Dicant nunc, qui redémpti sunt a Dómino: quos rédemit de manu inimíci, et de regiónibus congregávit eos. Allelúia, allelúia. V. Surrexit Dóminus de sepúlcro, qui pro nobis pepéndit in ligno. Sequentia Víctimæ pascháli laudes ímmolent Christiáni. Agnus rédemit oves: Christus ínnocens Patri reconciliávit peccatóres. Mors et vita duéllo conflixére mirándo: dux vitæ mórtuus regnat vivus. Dic nobis, María, quid vidísti in via? Sepúlcrum Christi vivéntis et glóriam vidi resurgéntis. Angélicos testes, sudárium et vestes. Surréxit Christus, spes mea: præcédet vos in Galilǽam. Scimus Christum surrexísse a mórtuis vere: tu nobis, victor Rex, miserére. Amen. Allelúia. Sequentia dicitur usque ad Sabbatum in Albis inclusive. | 11 GradualAlleluia, alleluia Ps 117:24; This is the day which the Lord hath made: let us be glad and rejoice therein. Ps 106:2 V. Let them say so that have been redeemed by the Lord, whom he hath redeemed from the hand of the enemy: and gathered out of the countries. Allelúja, allelúja. V. The Lord is risen from the sepulcher, He, who hangeth on the tree Sequentia Christians! to the Paschal Victim offer your thankful praises. The Lamb the sheep redeemeth: Christ, who only is sinless, reconcileth sinners to the Father. Death and life contended in that conflict stupendous: the Prince of Life, who died, deathless reigneth. Speak, Mary, declaring what thou sawest wayfaring. "The tomb of Christ who now liveth: and likewise the glory of the Risen. Bright Angels attesting, the shroud and napkin resting. Yea, Christ my hope is arisen: to Galilee He goeth before you." We know that Christ is risen, henceforth ever living: Have mercy, Victor King, pardon giving. Amen. Alleluia. |
| Evangelium Si vero Sacerdos sine Diacono et Subdiacono celebrat, delato libro ad aliud cornu Altaris, inclinatus in medio, iunctis manibus dicit: Munda cor meum ac lábia mea, omnípotens Deus, qui lábia Isaíæ Prophétæ cálculo mundásti igníto: ita me tua grata miseratióne dignáre mundáre, ut sanctum Evangélium tuum digne váleam nuntiáre. Per Christum, Dóminum nostrum. Amen. Iube, Dómine, benedícere. Dóminus sit in corde meo et in lábiis meis: ut digne et competénter annúntiem Evangélium suum. Amen. Deinde, conversus ad librum, iunctis manibus, dicit: V. Dóminus vobíscum. R. Et cum spíritu tuo. Et pronuntians: Inítium, sive Sequéntia sancti Evangélii, signat librum, et se in fronte, ore et pectore, et legit Evangelium, ut dictum est. Quo finito, respondet Minister: Laus tibi, Christe, et Sacerdos osculatur Evangelium, dicens: per evangelica dicta, ut supra. Sequéntia +︎ sancti Evangélii secúndum Lucam R. Glória tibi, Dómine. Luc. 24, 36-47 In illo témpore: Stetit Iesus in médio discipulórum suórum et dicit eis: Pax vobis: ego sum, nolíte timére. Conturbáti vero et contérriti, existimábant se spíritum vidére. Et dixit eis: Quid turbáti estis, et cogitatiónes ascéndunt in corda vestra? Vidéte manus meas et pedes, quia ego ipse sum: palpáte et vidéte: quia spíritus carnem et ossa non habet, sicut me vidétis habére. Et cum hoc dixísset, osténdit eis manus et pedes. Adhuc autem illis non credéntibus et mirántibus præ gáudio, dixit: Habétis hic aliquid, quod manducétur? At illi obtulérunt ei partem piscis assi et favum mellis. Et cum manducásset coram eis, sumens relíquias, dedit eis. Et dixit ad eos: Hæc sunt verba, quæ locútus sum ad vos, cum adhuc essem vobíscum, quóniam necésse est impléri ómnia, quæ scripta sunt in lege Móysi et Prophétis et Psalmis de me. Tunc apéruit illis sensum, ut intellégerent Scriptúras. Et dixit eis: Quóniam sic scriptum est, et sic oportébat Christum pati, et resúrgere a mórtuis tértia die: et prædicári in nómine eius pœniténtiam, et remissiónem peccatórum in omnes gentes. R. Laus tibi, Christe. S. Per Evangélica dicta, deleántur nostra delícta. | 12 GospelThe Missal is transferred to the other side of the altar. At Low Masses, the priest, bowing down at the middle of the altar, with his hands joined, says: Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias with a burning coal, and vouchsafe, through Thy gracious mercy, so to purify me, that I may worthily announce Thy holy Gospel. Through Christ our Lord. Amen. Give me Thy blessing, O Lord. The Lord be in my heart and on my lips, that I may worthily and in a becoming manner, proclaim His holy Gospel. Amen. P. The Lord be with you. S. And with thy spirit. Continuation ✠ of the Holy Gospel according to Luke R. Glory be to Thee, O Lord. Luke 24:36-47 In that time Jesus stood in the midst of them, and saith to them: Peace be to you; it is I, fear not. But they being troubled and frightened, supposed that they saw a spirit. And he said to them: Why are you troubled, and why do thoughts arise in your hearts? See my hands and feet, that it is I myself; handle, and see: for a spirit hath not flesh and bones, as you see me to have. And when he had said this, he shewed them his hands and feet. But while they yet believed not, and wondered for joy, he said: Have you any thing to eat? And they offered him a piece of a broiled fish, and a honeycomb. And when he had eaten before them, taking the remains, he gave to them. And he said to them: These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then he opened their understanding, that they might understand the scriptures. And he said to them: Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, the third day: And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem. And you are witnesses of these things. R. Praise be to Thee, O Christ. S. By the words of the Gospel may our sins be blotted out. |
| Credo Deinde ad medium Altaris extendens, elevans et iungens manus, dicit, si dicendum est, Credo in unum Deum, et prosequitur iunctis manibus. Cum dicit Deum, caput Cruci inclinat: quod similiter facit, cum dicit Iesum Christum, et simul adorátur. Ad illa autem verba Et incarnátus est, genuflectit usque dum dicatur Et homo factus est. In fine ad Et vitam ventúri sæculi, signat se signo crucis a fronte ad pectus. Credo in unum Deum, Patrem omnipoténtem, factórem cæli et terræ, visibílium ómnium et invisibílium. Et in unum Dóminum Iesum Christum, Fílium Dei unigénitum. Et ex Patre natum ante ómnia sǽcula. Deum de Deo, lumen de lúmine, Deum verum de Deo vero. Génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt. Qui propter nos hómines et propter nostram salútem descéndit de cælis. Hic genuflectitur Et incarnátus est de Spíritu Sancto ex María Vírgine: Et homo factus est. Crucifíxus étiam pro nobis: sub Póntio Piláto passus, et sepúltus est. Et resurréxit tértia die, secúndum Scriptúras. Et ascéndit in cælum: sedet ad déxteram Patris. Et íterum ventúrus est cum glória iudicáre vivos et mórtuos: cuius regni non erit finis. Et in Spíritum Sanctum, Dóminum et vivificántem: qui ex Patre Filióque procédit. Qui cum Patre et Fílio simul adorátur et conglorificátur: qui locútus est per Prophétas. Et unam sanctam cathólicam et apostólicam Ecclésiam. Confíteor unum baptísma in remissiónem peccatórum. Et exspécto resurrectiónem mortuórum. Et vitam ventúri sæculi. Amen. | 13 CreedOn Sundays and certain Feasts the priest recites the Creed, a summary of the Catholic Doctrine. This profession of faith was drawn up in the General Councils of Nicaea in 325 and Constantinople in 381 to condemn heretics who denied that Jesus Christ and the Holy Ghost were God. I believe in one God, the Father almighty, Maker of heaven and earth, and of all things, visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God. And born of the Father, before all ages. God of God: Light of Light: true God of true God. Begotten, not made, consubstantial with the Father, by whom all things were made. Who, for us men, and for our salvation, came down from heaven. Here kneel down. And became incarnate by the Holy Ghost of the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures. And ascended into heaven, and sitteth at the right hand of the Father. And He shall come again with glory to judge both the living and the dead, of whose kingdom there shall be no end. And in the Holy Ghost, the Lord and Giver of Life, proceeding from the Father and the Son. Who together, with the Father and the Son, is adored and glorified: Who spoke by the prophets. And in one, holy, Catholic and Apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen. |
| Offertorium Deinde osculatur Altare, et versus ad populum, dicit: V. Dóminus vobíscum. R. Et cum spíritu tuo. Postea dicit: Orémus, et Offertorium. Orémus. Ps. 17:14; 17:16 Intónuit de cœlo Dóminus, et Altíssimus dedit vocem suam: et apparuérunt fontes aquárum, allelúia. | 14 OffertoryThe priest kisses the altar, and turning to the people says: P. The Lord be with you. S. And with thy spirit. After saluting the people once more, the priest enters upon the Sacrifice of the Mass proper and urges the faithful to pray with him. Let us pray. Ps 17:14; 17:16 And the Lord thundered from heaven, and the highest gave his voice: Then the fountains of waters appeared, allelúja. |
| Quo dicto, si est Missa sollemnis, Diaconus porrigit Celebranti Patenam cum Hostia: si privata, Sacerdos ipse accipit Patenam cum Hostia, quam offerens, dicit: Súscipe, sancte Pater, omnípotens ætérne Deus, hanc immaculátam hóstiam, quam ego indígnus fámulus tuus óffero tibi Deo meo vivo et vero, pro innumerabílibus peccátis, et offensiónibus, et neglegéntiis meis, et pro ómnibus circumstántibus, sed et pro ómnibus fidélibus christiánis vivis atque defúnctis: ut mihi, et illis profíciat ad salútem in vitam ætérnam. Amen. | 15 Then the priest reads the Offertory-verse, a short quotation from Holy Scripture which varies with the Mass of each day. This being finished, he offers the bread and wine, which, by virtue of the words of consecration, he is going to change into the adorable Body and Blood of Jesus Christ. He takes the paten with the host and offering it up, says:Accept, O holy Father, almighty and eternal God, this unspotted host, which I, Thy unworthy servant, offer unto Thee, my living and true God, for my innumerable sins, offenses, and negligences, and for all here present: as also for all faithful Christians, both living and dead, that it may avail both me and them for salvation unto life everlasting. Amen. |
| Deinde faciens crucem cum eadem Patena, deponit Hostiam super Corporale. Diaconus ministrat vinum, Subdiaconus aquam in Calice: vel si privata est Missa, utrumque infundit Sacerdos, et aquam miscendam in Calice benedicit signo crucis, dicens: Deus, ✠ qui humánæ substántiæ dignitátem mirabíliter condidísti, et mirabílius reformásti: da nobis per huius aquæ et vini mystérium, eius divinitátis esse consórtes, qui humanitátis nostræ fíeri dignátus est párticeps, Iesus Christus, Fílius tuus, Dóminus noster: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus: per ómnia sǽcula sæculórum. Amen. | 16 Making the Sign of the Cross with the paten, he places the host upon the corporal. He pours wine and water into the chalice, blessing the water before it is mixed. He pours a few drops of water into the chalice containing wine, in remembrance of the water and blood which flowed from the side of Jesus when pierced by the soldier's lance.O God, who, in creating human nature, didst wonderfully dignify it, and still more wonderfully restore it, grant that, by the Mystery of this water and wine, we may be made partakers of His divine nature, who vouchsafed to be made partaker of our human nature, even Jesus Christ our Lord, Thy Son, who with Thee, liveth and reigneth in the unity of the Holy Ghost, God: world without end. Amen. |
| Postea accipit Calicem, et offert dicens: Offérimus tibi, Dómine, cálicem salutáris, tuam deprecántes cleméntiam: ut in conspéctu divínæ maiestátis tuæ, pro nostra et totíus mundi salúte, cum odóre suavitátis ascéndat. Amen. Deinde facit signum crucis cum Calice, et illum ponit super Corporale, et Palla cooperit: tum, iunctis manibus super Altare, aliquantulum inclinatus, dicit: In spíritu humilitátis et in ánimo contríto suscipiámur a te, Dómine: et sic fiat sacrifícium nostrum in conspéctu tuo hódie, ut pláceat tibi, Dómine Deus. Erectus expandit manus, easque in altum porrectas iungens, elevátis ad cælum oculis et statim demissis, dicit: Veni, sanctificátor omnípotens ætérne Deus: Benedicit Oblata, prosequendo: et béne ✠ dic hoc sacrifícium, tuo sancto nómini præparátum. | 17 Then the priest takes the chalice, and offers it, saying:We offer unto Thee, O Lord, the chalice of salvation, beseeching Thy clemency, that it may ascend before Thy divine Majesty, as a sweet savor, for our salvation, and for that of the whole world. Amen. The priest makes the Sign of the Cross with the chalice, places it upon the corporal, and covers it with the pall. Then, with his hands joined upon the Altar, and slightly bowing down, he says: Accept us, O Lord, in the spirit of humility and contrition of heart, and grant that the sacrifice which we offer this day in Thy sight may be pleasing to Thee, O Lord God. Raising his eyes towards heaven, extending and then joining his hands, the priest makes the Sign of the Cross over the host and the chalice, while he invokes the Holy Spirit. Come, O almighty and eternal God, the Sanctifier, and bless ✠ this Sacrifice, prepared for the glory of Thy holy Name. |
| Sacerdos lavat manus, dicens: Ps. 25, 6-12 Lavábo inter innocéntes manus meas: et circúmdabo altáre tuum, Dómine: Ut áudiam vocem laudis, et enárrem univérsa mirabília tua. Dómine, diléxi decórem domus tuæ et locum habitatiónis glóriæ tuæ. Ne perdas cum ímpiis, Deus, ánimam meam, et cum viris sánguinum vitam meam: In quorum mánibus iniquitátes sunt: déxtera eórum repléta est munéribus. Ego autem in innocéntia mea ingréssus sum: rédime me et miserére mei. Pes meus stetit in dirécto: in ecclésiis benedícam te, Dómine. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen. | 18 The priest washes his fingers to symbolize the great purity and inner cleanliness of those who offer or participate in this great Sacrifice.Psalm 25. 6-12 I will wash my hands among the innocent: and I will compass Thine altar, O Lord That I may hear the voice of praise: and tell of all Thy wonderous works. I have loved, O Lord, the beauty of Thy house and the place where Thy glory dwelleth. Take not away my soul, O God, with the wicked: nor my life with blood-thirsty men. In whose hands are iniquities, their right hand is filled with gifts. But I have walked in my innocence: redeem me, and have mercy on me. My foot hath stood in the direct way, in the churches I will bless Thee, O Lord. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. |
| Deinde, aliquantulum inclinatus in medio Altaris, iunctis manibus super eo, dicit: Súscipe, sancta Trínitas, hanc oblatiónem, quam tibi offérimus ob memóriam passiónis, resurrectiónis, et ascensiónis Iesu Christi, Dómini nostri: et in honórem beátæ Maríæ semper Vírginis, et beáti Ioannis Baptistæ, et sanctórum Apostolórum Petri et Pauli, et istórum et ómnium Sanctórum: ut illis profíciat ad honórem, nobis autem ad salútem: et illi pro nobis intercédere dignéntur in cælis, quorum memóriam ágimus in terris. Per eúndem Christum, Dóminum nostrum. Amen. | 19 Bowing down before the middle of the alter, the priest, with joined hands, says:Receive, O holy Trinity, this oblation which we make to Thee, in memory of the Passion, Resurrection and Ascension of our Lord Jesus Christ, and in honor of Blessed Mary, ever Virgin, blessed John the Baptist, the holy Apostles Peter and Paul, and of all the Saints, that it may avail unto their honor and our salvation, and may they vouchsafe to intercede for us in heaven, whose memory we celebrate on earth. Through the same Christ our Lord. Amen. |
| Postea osculatur Altare, et versus ad populum extendens, et iungens manus, voce paululum elevata, dicit: S. Oráte, fratres: ut meum ac vestrum sacrifícium acceptábile fiat apud Deum Patrem omnipoténtem. Minister, seu circumstantes respondent: alioquin ipsemet Sacerdos: M. Suscípiat Dóminus sacrifícium de mánibus tuis vel meis ad laudem et glóriam nominis sui, ad utilitátem quoque nostram, totiúsque Ecclésiæ suæ sanctæ. Sacerdos submissa voce dicit: S. Amen. Deinde, manibus extensis, absolute sine Orémus subiungit Orationes secretas. Secreta Súscipe, Dómine, fidélium preces cum oblatiónibus hostiárum: ut, per hæc piæ devotiónis offícia, ad cœléstem glóriam transeámus. Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen. | 20 The priest kisses the altar and, turning towards the people, extending, then joining his hands, says audibly:P. Brethren, pray that my Sacrifice and yours may be acceptable to God the Father almighty. The server answers: S. May the Lord receive the Sacrifice from thy hands, to the praise and glory of His Name, to our benefit and that of all His holy Church. The priest answers in a low voice: P. Amen. Then, with outstretched hands, he recites the Secret Prayers, not beginning with Oremus. The Secret Prayers vary with the Mass, and are found in the Mass of the Day. These being finished, the priest says or sings: P. World without end. S. Amen. Secret Accept, O Lord, the prayers and the sacrifice of thy faithful; that by these services of pious devotion, we may come to heavenly glory. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. R. Amen. |
| Præfatio Quibus finitis, cum pervenerit ad conclusionem, clara voce dicit: Per ómnia sǽcula sæculórum, cum Præfatione, ut in sequentibus. Præfationem incipit ambabus manibus positis hinc inde super Altare: quas aliquantulum elevat, cum dicit: Sursum corda. Iungit eas ante pectus, et caput inclinat, cum dicit: Grátias agamus Dómino, Deo nostro. Deinde disiungit manus, et disiunctas tenet usque ad finem Præfationis: qua finita, iterum iungit eas, et inclinatus dicit: Sanctus. Et cum dicit: Benedíctus, qui venit, signum crucis sibi producit a fronte ad pectus. V. Dóminus vobíscum. R. Et cum spíritu tuo. V. Sursum corda. R. Habémus ad Dóminum. V. Grátias agámus Dómino, Deo nostro. R. Dignum et iustum est. Paschalis Vere dignum et iustum est, æquum et salutáre: Te quidem, Dómine, omni témpore, sed in hac potíssimum die gloriósius prædicáre, cum Pascha nostrum immolátus est Christus. Ipse enim verus est Agnus, qui ábstulit peccáta mundi. Qui mortem nostram moriéndo destrúxit et vitam resurgéndo reparávit. Et ídeo cum Angelis et Archángelis, cum Thronis et Dominatiónibus cumque omni milítia cœléstis exércitus hymnum glóriæ tuæ cánimus, sine fine dicéntes: Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt cæli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis. | 21 PrefaceThe priest begins the preface, a call to render thanks to God the Father, through Jesus Christ, in union with all the heavenly spirits. The prayer of thanksgiving and praise varies with important Feasts. The priest begins the Preface, holding his hands over the altar: P. The Lord be with you. S. And with thy spirit. P. Lift up your hearts. S. We have lifted them up to the Lord. P. Let us give thanks to the Lord our God. S. It is meet and just. Easter It is truly meet and just, right and for our salvation, at all times to praise Thee, O Lord, but more gloriously especially on this day when Christ our Pasch was sacrificed. For He is the Lamb Who hath taken away the sins of the world: Who by dying hath destroyed our death: and by rising again hath restored us to life. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying: Holy, Holy, Holy, Lord God of Sabaoth! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is He that cometh in the Name of the Lord! Hosanna in the highest! |
| Canon Finita præfatione, sacerdos extendens, elevans aliquantulum et iungens manus, elevansque ad cælum oculos, et statim demittens, profunde inclinatus ante Altare, manibus super eo positis, dicit : Te ígitur, clementíssime Pater, per Iesum Christum, Fílium tuum, Dóminum nostrum, súpplices rogámus, ac pétimus, osculatur Altare et, iunctis manibus ante pectus, dicit: uti accépta hábeas et benedícas, Signat ter super Hostiam et Calicem simul, dicens: hæc ✠ dona, hæc ✠ múnera, hæc ✠ sancta sacrifícia illibáta, Extensis manibus prosequitur: in primis, quæ tibi offérimus pro Ecclésia tua sancta cathólica: quam pacificáre, custodíre, adunáre et régere dignéris toto orbe terrárum: una cum fámulo tuo Papa nostro nomen Papae et Antístite nostro nomen Episcopi et ómnibus orthodóxis, atque cathólicæ et apostólicæ fídei cultóribus. | 22 CanonWe therefore, humbly pray and beseech Thee, most merciful Father, through Jesus Christ; Thy Son, our Lord, He kisses the altar that Thou wouldst vouchsafe to accept and bless He joins his hands and signs the oblation thrice with the Sign of the Cross. these ✠ gifts, these ✠ presents, these ✠ holy unspotted Sacrifices, Then extending his hands, he proceeds: which in the first place we offer Thee for Thy holy Catholic Church to which vouchsafe to grant peace, as also to preserve, unite, and govern it throughout the world, together with Thy servant name of Pope our Pope, and name of Bishop our Bishop, and all orthodox believers and professors of the Catholic and Apostolic Faith. |
| Commemoratio pro vivis Meménto, Dómine, famulórum famularúmque tuarum N. et N. Iungit manus, orat aliquantulum pro quibus orare intendit: deinde manibus extensis prosequitur: et ómnium circumstántium, quorum tibi fides cógnita est et nota devótio, pro quibus tibi offérimus: vel qui tibi ófferunt hoc sacrifícium laudis, pro se suísque ómnibus: pro redemptióne animárum suárum, pro spe salútis et incolumitátis suæ: tibíque reddunt vota sua ætérno Deo, vivo et vero. | 23 Commemoration of the LivingBe mindful, O Lord, of Thy servants and handmaidens, N. et N. The priest joins his hands and prays silently for those for whom he intends to pray. Then extending his hands, he proceeds: and of all here present, whose faith and devotion are known unto Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise for themselves, their families and friends, for the redemption of their souls, for the health and salvation they hope for; and who now pay their vows to Thee, the everlasting, living and true God. |
| A Sabbato sancto usque ad Sábbatum in Albis dicitur: Communicántes, et diem sacratíssimum celebrántes Resurrectiónis Dómini nostri Iesu Christi secúndum carnem: sed et memóriam venerántes, in primis gloriósæ semper Vírginis Maríæ, Genetrícis eiúsdem Dei et Dómini nostri Iesu Christi: sed et beáti Ioseph, eiúsdem Vírginis Sponsi, et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Iacóbi, Ioánnis, Thomæ, Iacóbi, Philíppi, Bartholomǽi, Matthǽi, Simónis et Thaddǽi: Lini, Cleti, Cleméntis, Xysti, Cornélii, Cypriáni, Lauréntii, Chrysógoni, Ioánnis et Pauli, Cosmæ et Damiáni: et ómnium Sanctórum tuórum; quorum méritis precibúsque concédas, ut in ómnibus protectiónis tuæ muniámur auxílio. Iungit manus Per eúndem Christum, Dóminum nostrum. Amen. | 24 Communicating, and keeping this most holy day of the Resurrection of our Lord Jesus Christ according to the flesh; and also reverencing the memory, first, of the glorious Mary, ever Virgin, Mother of the same our God and Lord Jesus Christ: as also of the blessed Joseph, her Spouse, and of the blessed Apostles and Martyrs Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon, and Thaddeus; Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints, through whose merits and prayers, grant that we may in all things be defended by the help of Thy protection. He joins his hands. Through the same Christ our Lord. Amen. |
| Tenens manus expansas super Oblata, dicit: Hanc ígitur oblatiónem servitútis nostræ, sed et cunctæ famíliæ tuæ, A Sabbato sancto usque ad Sabbatum in Albis incl. et a Vigilia Pentecostes usque ad sequens Sabbatum incl. additur: quam tibi offérimus pro his quoque, quos regeneráre dignatus es ex aqua et Spíritu Sancto, tríbuens eis remissiónem omnium peccatórum, quǽsumus, Dómine, ut placátus accípias: diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum iúbeas grege numerári. Iungit manus Per Christum, Dóminum nostrum. Amen. | 25 Spreading his hands over the oblation, he says:We therefore beseech Thee, O Lord, graciously to accept this oblation of our service, as also of Thy whole family; which we make unto Thee on behalf of these whom Thou hast vouchsafed to bring to a new birth by water and the Holy Ghost, granting them remission of all their sins: and to dispose our days in Thy peace, preserve us from eternal damnation, and rank us in the number of Thine Elect. He joins his hands. Through the same Christ our Lord. Amen. |
| Quam oblatiónem tu, Deus, in ómnibus, quǽsumus, Signat ter super Oblata, bene ✠ díctam, adscríp ✠ tam, ra ✠ tam, rationábilem, acceptabilémque fácere dignéris: Signat semel super Hostiam, ut nobis Cor ✠ pus, et semel super Calicem, et San ✠ guis fiat dilectíssimi Fílii tui, Iungit manus, Dómini nostri Iesu Christi. | Which oblation do Thou, O God, vouchsafe in all respects, He signs thrice the oblation with the Sign of the Cross. to bless, ✠ approve, ✠ ratify, ✠ make worthy and acceptable; He signs again the Host and chalice with the Sign of the Cross. that it may be made for us the Body ✠ and Blood ✠ of Thy most beloved Son Jesus Christ our Lord. |
| Qui prídie quam paterétur, Accipit Hostiam, accépit panem in sanctas ac venerábiles manus suas, Elevat oculos ad cælum, elevátis óculis in cælum ad te Deum, Patrem suum omnipoténtem, Caput inclinat, tibi grátias agens, Signat super Hostiam, bene ✠ díxit, fregit, dedítque discípulis suis, dicens: Accípite, et manducáte ex hoc omnes. | Who, the day before He suffered, He takes the host. took bread into His holy and venerable hands, He raises his eyes to heaven. and with His eyes lifted up towards heaven unto Thee, God, His almighty Father, giving thanks to Thee, He signs the host with the Sign of the Cross He blessed ✠ it, broke it and gave it to His disciples saying: Take and eat ye all of this, |
| Tenens ambabus manibus Hostiam inter indices et pollices, profert verba consecrationis secrete, distincte et attente super Hostiam, et simul super omnes, si plures sint consecrandæ. HOC EST ENIM CORPUS MEUM. Quibus verbis prolatis, statim Hostiam consecratam genuflexus adorat: surgit, ostendit populo, reponit super Corporale, et genuflexus iterum adorat: nec amplius pollices et indices disiungit, nisi quando Hostia tractanda est, usque ad ablutionem digitorum. | 28 The words of the Consecration of the Host:FOR THIS IS MY BODY. After pronouncing the words of the Consecration, the priest, kneeling, adores the Sacred Host; rising, he elevates It. -- Look up at the Sacred Host, with faith, piety, and love, saying: "My Lord and my God." -- and then placing It on the corporal, again adores It. After this he never disjoins his fingers and thumbs, except when he is to take the Host, until after the washing of his fingers. |
| Tunc, detecto Calice, dicit: Símili modo postquam cenátum est, Ambabus manibus accipit Calicem, accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas: item Caput inclinat, item tibi grátias agens, Sinistra tenens Calicem, dextera signat super eum, bene ✠ díxit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes. | 29 Consecration of the Wine Then, uncovering the chalice, the priest says:In like manner, after He had supped, He takes the chalice with both his hands. taking also this excellent chalice into His holy and venerable hands He takes the chalice in his left hand, and with his right he signs it with the Sign of the Cross. He blessed ✠ , and gave it to His disciples, saying: Take and drink ye all of this, |
| Profert verba consecrationis super Calicem, attente, continuate, et secrete, tenens illum parum elevatum. HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET ÆTERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM. Quibus verbis prolatis, deponit Calicem super Corporale, et dicens secrete: Hæc quotiescúmque fecéritis, in mei memóriam faciétis. Genuflexus adorat: surgit, ostendit populo, deponit, cooperit, et genuflexus iterum adorat. | 30 The words of Consecration of the ChaliceFOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH; WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. After the elevation of the Chalice, the priest says in a low voice: As often as ye do these things, ye shall do them in remembrance of Me. The priest kneels and adores the Precious Blood; rising, he elevates the Chalice, and setting it down he covers it and adores it again. |
| Deinde disiunctis manibus dicit: Unde et mémores, Dómine, nos servi tui, sed et plebs tua sancta, eiúsdem Christi Fílii tui, Dómini nostri, tam beátæ passiónis, nec non et ab ínferis resurrectiónis, sed et in cælos gloriósæ ascensiónis: offérimus præcláræ maiestáti tuæ de tuis donis ac datis, Iungit manus, et signat ter super Hostiam, et Calicem simul, dicens: hóstiam ✠ puram, hóstiam ✠ sanctam, hóstiam ✠ immaculátam, Signat semel super Hostiam, dicens: Panem ✠ sanctum vitæ ætérnæ, et semel super Calicem, dicens: et Cálicem ✠ salútis perpétuæ. | 31 With his hands held apart, he then proceedsWherefore, O Lord, we Thy servants, as also Thy holy people, calling to mind the blessed Passion of the same Christ, Thy Son, our Lord, and also His Resurrection from the dead and His glorious Ascension into heaven: do offer unto Thy most excellent Majesty of Thine own gifts, bestowed upon us, He joins his hands and signs thrice the Host and Chalice with the Sign of the Cross. a pure ✠ Host, a holy ✠ Host, an unspotted ✠ Host, He signs the Host and the Chalice, with the Sign of the Cross. the holy ✠ Bread of eternal life, and the Chalice ✠ of everlasting salvation. |
| Extensis manibus prosequitur: Supra quæ propítio ac seréno vultu respícere dignéris: et accépta habére, sicúti accépta habére dignátus es múnera púeri tui iusti Abel, et sacrifícium Patriárchæ nostri Abrahæ: et quod tibi óbtulit summus sacérdos tuus Melchísedech, sanctum sacrifícium, immaculátam hóstiam. | 32 Extending his hands, he proceedsUpon which vouchsafe to look with a propitious and serene countenance, and to accept them, as Thou wert graciously pleased to accept the gifts of Thy just servant Abel, and the sacrifice of our patriarch Abraham, and that which Thy high priest Melchisedech offered to Thee, a holy Sacrifice, and unspotted Victim. |
| Profunde inclinatus, iunctis manibus et super Altare positis, dicit: Súpplices te rogámus, omnípotens Deus: iube hæc perférri per manus sancti Angeli tui in sublíme altáre tuum, in conspéctu divínæ maiestátis tuæ: ut, quotquot Osculatur Altare, ex hac altáris participatióne sacrosánctum Fílii tui Iungit manus, et signat semel super Hostiam, et semel super Calicem, Cor ✠ pus, et Sán ✠ guinem sumpsérimus, Seipsum signat, dicens: omni benedictióne cælésti et grátia repleámur. Iungit manus. Per eúndem Christum, Dóminum nostrum. Amen. | 33 Bowing down, with his hands joined and placed upon the altar, he says:We most humbly beseech Thee, almighty God, command these offerings to be borne by the hands of Thy holy Angels to Thine altar on high, in the sight of Thy divine majesty, that as many He kisses the altar. as shall partake of the most holy He joins his hand, and signs the Host and the Chalice with the Sign of the Cross. Body ✠ and Blood ✠ of Thy Son He signs himself with the Sign of the Cross. at this altar, may be filled with every heavenly grace and blessing. Through the same Christ our Lord. Amen. |
| Commemoratio pro defunctis Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N., qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis. Iungit manus, orat aliquántulum pro iis defunctis, pro quibus orare intendit, deinde extensis manibus prosequitur: Ipsis, Dómine, et ómnibus in Christo quiescéntibus locum refrigérii, lucis, et pacis, ut indúlgeas, deprecámur. Iungit manus, et caput inclinat, dicens: Per eúndem Christum, Dóminum nostrum. Amen. | 34 Commemoration of the DeadRemember also, O Lord, Thy servants and handmaids N. and N., who are gone before us with the sign of faith, and rest in the sleep of peace. He joins his hands and prays for such of the dead as he intends to pray for, then extending his hands he proceeds: To these, O Lord, and to all that rest in Christ, grant, we beseech Thee, a place of refreshment, light, and peace; He joins his hands, and bows his head: Through the same Christ our Lord. Amen. |
| Manu dextera percutit sibi pectus, elata aliquantulum voce dicens: Nobis quoque peccatóribus Extensis manibus ut prius, secrete prosequitur: fámulis tuis, de multitúdine miseratiónum tuárum sperántibus, partem áliquam et societátem donáre dignéris, cum tuis sanctis Apóstolis et Martýribus: cum Ioánne, Stéphano, Matthía, Bárnaba, Ignátio, Alexándro, Marcellíno, Petro, Felicitáte, Perpétua, Agatha, Lúcia, Agnéte, Cæcília, Anastásia, et ómnibus Sanctis tuis: intra quorum nos consórtium, non æstimátor mériti, sed véniæ, quǽsumus, largítor admítte. Iungit manus. Per Christum, Dóminum nostrum. | 35 Pronounces in a somewhat elevated tone of voice, to symbolize an act of public self-humiliation; at the same time he strikes his breast in a token of contrition.To us also, Thy sinful servants, confiding in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy Apostles and Martyrs, with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy Saints, into whose company we beseech Thee to admit us, not weighing our merits, but pardoning our offenses. He joins his hands. Through Christ our Lord. |
| Per quem hæc ómnia, Dómine, semper bona creas, Signat ter super Hostiam, et Calicem simul, dicens: sanctí ✠ ficas, viví ✠ ficas, bene ✠ dícis et præstas nobis. Discooperit Calicem, genuflectit, accipit Hostiam inter pollicem et indicem manus dexteræ: et tenens sinistra Calicem, cum Hostia signat ter a labio ad labium Calicis, dicens: Per ip ✠ sum, et cum ip ✠ so, et in ip ✠ so, Cum ipsa Hostia signat bis inter se et Calicem, dicens: est tibi Deo Patri ✠ omnipoténti, in unitáte Spíritus ✠ Sancti, Elevans parum Calicem cum Hostia, dicit: omnis honor, et glória. ponit Hostiam, Calicem Palla cooperit, genuflectit, surgit, et dicit intellegibili voce vel cantat: Per ómnia sǽcula sæculórum. R. Amen. | 36 By Whom, O Lord, Thou dost ever create. He signs thrice the Host and the Chalice, saying: sanctify, ✠ quicken, ✠ bless, ✠ and give unto us all these good things.He uncovers the Chalice, and genuflects: then taking the Host in his right hand, and holding the Chalice in his left, he signs with the Sign of the Cross three times across the Chalice, saying: By Him, ✠ and with Him, ✠ and in Him ✠ He signs twice between the Chalice and his breast. is to Thee, God the Father ✠ almighty, in the unity of the Holy ✠ Ghost, He elevates a little the Chalice with the Host. all honor and glory. Replacing the Host, and covering the Chalice, he kneels down, and rising again, he says or sings: P. World without end. S. Amen. |
| Preparatio Communionis Iungit manus. Orémus: Præcéptis salutáribus móniti, et divína institutióne formáti audémus dícere: Extendit manus. Pater noster, qui es in cælis. Sanctificétur nomen tuum. Advéniat regnum tuum. Fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie. Et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris. Et ne nos indúcas in tentatiónem: R. Sed líbera nos a malo. S. Sacerdos secrete dicit : Amen. | 37 Preparation for CommunionLet us pray. Instructed by Thy saving precepts, and following Thy divine institution, we are bold to say: Our Father, who art in heaven, hallowed be Thy Name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation. M. But deliver us from evil. P. Amen. |
| Deinde manu dextera accipit inter indicem et medium digitos Patenam, quam tenens super Altare erectam, dicit secrete: Líbera nos, quǽsumus, Dómine, ab ómnibus malis, prætéritis, præséntibus et futúris: et intercedénte beáta et gloriósa semper Vírgine Dei Genetríce María, cum beátis Apóstolis tuis Petro et Paulo, atque Andréa, et ómnibus Sanctis, Signat se cum Patena a fronte ad pectus, da propítius pacem in diébus nostris: Patenam osculatur, ut, ope misericórdiæ tuæ adiúti, et a peccáto simus semper líberi et ab omni perturbatióne secúri. Submittit Patenam Hostiæ, discooperit Calicem, genuflectit, surgit, accipit Hostiam, et eam super Calicem tenens utraque manu, frangit per medium, dicens: Per eúndem Dóminum nostrum Iesum Christum, Fílium tuum. Et mediam partem, quam in dextera manu tenet, ponit super Patenam. Deinde ex parte, quæ in sinistra remanserat, frangit particulam, dicens: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus. Aliam mediam partem, quam in sinistra manu habet, adiungit mediæ super Patenam positæ, et particulam parvam dextera retinens super Calicem, quem sinistra per nodum infra cuppam tenet, dicit intellegibili voce vel cantat: V. Per ómnia sǽcula sæculórum. R. Amen. Cum ipsa particula signat ter super Calicem, dicens: Pax Dómini sit semper vobíscum. R. Et cum spíritu tuo. | 38 Then the priest takes the paten between the first and second finger and says:Deliver us, we beseech Thee, O Lord, from all evils, past, present, and to come; and by the intercession of the Blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, He signs himself with the paten, and then kisses it. mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance. He places the paten under the Host, uncovers the Chalice, and makes a genuflection; rising, he takes the Host and breaks It in the middle over the Chalice, saying: Through the same Jesus Christ, Thy Son, our Lord. He puts the Part which is in his right hand upon the paten, and breaks a Particle from the other Part in his left hand, saying: Who with Thee in the unity of the Holy Ghost liveth and reigneth God, He places the Half which is in his left hand on the paten, and holding the Particle which he broke off in his right hand, and the Chalice in his left, he says: P. World without end. S. Amen. The priest makes the Sign of the Cross with the Particle over the Chalice, saying: P. The peace ✠ of the Lord be ✠ always with ✠ you. S. And with thy spirit. |
| Particulam ipsam immittit in Calicem, dicens secrete: Hæc commíxtio, et consecrátio Córporis et Sánguinis Dómini nostri Iesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen. Cooperit Calicem, genuflectit, surgit, et inclinatus Sacramento, iunctis manibus, et ter pectus percutiens, intellegibili voce dicit: | 39 He puts the Particle into the Chalice, saying:May this mixture and consecration of the Body and Blood of our Lord Jesus Christ be to us who receive it effectual unto eternal life. Amen. He covers the Chalice, genuflects and rises; than bowing down and striking his breast thrice, he says: |
Agnus Dei, qui tollis peccáta mundi: miserére nobis. Agnus Dei, qui tollis peccáta mundi: miserére nobis. Agnus Dei, qui tollis peccáta mundi: dona nobis pacem. | 40 Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, grant us peace. |
| Deinde, iunctis manibus super Altare, inclinatus dicit secrete sequentes Orationes: Dómine Iesu Christe, qui dixísti Apóstolis tuis: Pacem relínquo vobis, pacem meam do vobis: ne respícias peccáta mea, sed fidem Ecclésiæ tuæ; eámque secúndum voluntátem tuam pacificáre et coadunáre dignéris: Qui vivis et regnas Deus per ómnia sǽcula sæculórum. Amen. | 41 With his hands joined and resting on the altar, standing inclined, he says the three following prayers:O Lord Jesus Christ, who saidst to Thine Apostles: Peace I leave you, My peace I give you: regard not my sins, but the faith of Thy Church; and vouchsafe to grant her that peace and unity which is agreeable to Thy will: Who livest and reignest God, world without end. Amen. |
| Dómine Iesu Christe, Fili Dei vivi, qui ex voluntáte Patris, cooperánte Spíritu Sancto, per mortem tuam mundum vivificásti: líbera me per hoc sacrosánctum Corpus et Sánguinem tuum ab ómnibus iniquitátibus meis, et univérsis malis: et fac me tuis semper inhærére mandátis, et a te numquam separári permíttas: Qui cum eódem Deo Patre et Spíritu Sancto vivis et regnas Deus in sǽcula sæculórum. Amen. | O Lord Jesus Christ, Son of the living God, who, according to the will of Thy Father, with the cooperation of the Holy Ghost, hast by Thy death given life to the world; deliver me by this Thy most sacred Body and Blood, from all my iniquities and from all evils; and make me always cleave to Thy commandments, and suffer me never to be separated from Thee, Who livest and reignest, with the same God the Father and the Holy Ghost, God, world without end. Amen. |
| Percéptio Córporis tui, Dómine Iesu Christe, quod ego indígnus súmere præsúmo, non mihi provéniat in iudícium et condemnatiónem: sed pro tua pietáte prosit mihi ad tutaméntum mentis et córporis, et ad medélam percipiéndam: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. Amen. | Let not the partaking of Thy Body, O Lord, Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but let it, through Thy mercy, become a safeguard and remedy, both for soul and body; Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, world without end. Amen. |
| Genuflectit, surgit, et dicit: Panem cæléstem accípiam, et nomen Dómini invocábo. Deinde parum inclinatus, accipit ambas partes Hostiæ inter pollicem et indicem sinistræ manus, et Patenam inter eundem indicem et medium supponit, et dextera tribus vicibus percutiens pectus, elata aliquantulum voce, ter dicit devote et humiliter: V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea. V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea. V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea. | 44 The priest genuflects, rises and says:I will take the Bread of heaven, and will call upon the Name of the Lord. Slightly inclining, he takes both halves of the Host between the thumb and forefinger of his left hand, and the paten between the same forefinger and the middle one; then striking his breast with his right hand, and raising his voice a little, he says three times devoutly and humbly: V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. |
| Postea dextera se signans cum Hostia super Patenam, dicit: Corpus Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen. Et se inclinans, reverenter sumit ambas partes Hostiæ: quibus sumptis, deponit Patenam super Corporale, et erigens se iungit manus, et quiescit aliquantulum in meditatione Sanctissimi Sacramenti. | 45 Then with his right hand, making the Sign of the Cross with the Host over the paten, he says:The Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen. He then reverently receives both halves of the Host, joins his hands, and meditates a short time. |
| Deinde discooperit Calicem, genuflectit, colligit fragmenta, si quæ sint, extergit Patenam super Calicem, interim dicens: Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? Cálicem salutáris accípiam, et nomen Dómini invocábo. Laudans invocábo Dóminum, et ab inimícis meis salvus ero. Accipit Calicem manu dextera, et eo se signans, dicit: Sanguis Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen. Et sinistra supponens Patenam Calici, reverenter sumit totum Sanguinem cum particula. Quo sumpto, si qui sunt communicandi, eos communicet, antequam se purificet | 46 Then he uncovers the Chalice, genuflects, collects whatever fragments may remain on the corporal, and purifies the paten over the Chalice, saying:What return shall I make to the Lord for all He has given to me? I will take the chalice of salvation, and call upon the Name of the Lord. Praising I will call upon the Lord, and I shall be saved from my enemies. The priest takes the Chalice and making the Sign of the Cross with it, says: The Blood of our Lord Jesus Christ preserve my soul unto life everlasting. Amen. Then he receives all the Precious Blood, together with the Particle. |
| Communio | 47 Communio |
| Postea dicit: Quod ore súmpsimus, Dómine, pura mente capiámus: et de múnere temporáli fiat nobis remédium sempitérnum. Interim porrigit Calicem ministro, qui infundit in eo parum vini, quo se purificat: deinde prosequitur: Corpus tuum, Dómine, quod sumpsi, et Sanguis, quem potávi, adhǽreat viscéribus meis: et præsta; ut in me non remáneat scélerum mácula, quem pura et sancta refecérunt sacraménta: Qui vivis et regnas in sǽcula sæculórum. Amen. Abluit et extergit digitos, ac sumit ablutionem: extergit os et Calicem, quem, plicato Corporali, operit et collocat in Altari ut prius: deinde prosequitur Missam. | 48 The priest says silently:Grant, O Lord, that what we have taken with our mouth, we may receive with a pure mind; and from a temporal gift may it become to us an eternal remedy. Then he holds out the Chalice to the server -- in Solemn Masses to the deacon -- who pours wine into it for the first ablution, then the priest proceeds: May Thy Body, O Lord, which I have received, and Thy Blood which I have drunk, cleave to my bowels; and grant that no stain of sin may remain in me, who have been fed with this pure and holy Sacrament; Who livest and reignest for ever and ever. Amen. The priest then washes his fingers and receives the second ablution. Then he covers the chalice and folding the corporal, places it on the chalice, as at the beginning of Mass, and goes to the right side of the altar to say the prayers from the Missal. |
| Communio Col 3:1-2 Si consurrexístis cum Christo, quæ sursum sunt quǽrite, ubi Christus est in déxtera Dei sedens, allelúia: quæ sursum sunt sápite, allelúia. | 49 CommunionCol 3:1-2 If you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God: alleluia. Mind the things that are above, allelúja. |
| Postcommunio Dicta antiphona ad Communionem, osculatur altare, et versus ad populum dicit : S. Dóminus vobíscum. R. Et cum spíritu tuo. Deinde, reversus ad altare, dicit : Orémus. Concéde, quǽsumus, omnípotens Deus: ut paschális percéptio sacraménti, contínua in nostris méntibus persevéret. Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen. | 50 Post CommunionThe priest kisses the altar. Then he turns to the people, and says or sings: P. The Lord be with you. S. And with thy spirit. Let us pray. Grant, we beseech thee, Almighty God, that the grace of paschal sacrament which we have received may ever abide in our souls. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. R. Amen. |
| Conclusio Dicto, post ultimam Orationem, S. Dóminus vobíscum. M. Et cum spíritu tuo, dicit pro Missæ qualitate, vel Ite, Missa est, vel Benedicámus Dómino. Deo grátias. | 51 ConclusionHe turns to the people and says: P. The Lord be with you. S. And with thy spirit. |
| V. Ite, Missa est, allelúia, allelúia. R. Deo grátias, allelúia, allelúia. | 52 V. Go, the Mass is ended. Alleluia, alleluia.R. Thanks be to God. Alleluia, alleluia. |
| Tunc celebrans inclinat se ante medium altaris, et manibus iunctis super illud, dicit secrete: Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium, quod óculis tuæ maiestátis indígnus óbtuli, tibi sit acceptábile, mihíque et ómnibus, pro quibus illud óbtuli, sit, te miseránte, propitiábile. Per Christum, Dóminum nostrum. Amen. | 53 May the performance of my homage be pleasing to Thee, O holy Trinity: and grant that the Sacrifice which I, though unworthy, have offered up in the sight of Thy Majesty, may be acceptable to Thee, and through Thy mercy, be a propitiation for me, and for all those for whom I have offered it. Through Christ our Lord. Amen. |
| Deinde osculatur Altare: et elevatis oculis, extendens, elevans et iungens manus, caputque Cruci inclínans, dicit: Benedícat vos omnípotens Deus, et versus ad populum, semel tantum benedícens, etiam in Missis sollemnibus; In Missa Pontificali ter benedicitur, ut in Pontificali habetur. Deinde prosequitur: Pater, et Fílius, ✠ et Spíritus Sanctus. R. Amen. | 54 He kisses the altar, and raising his eyes, extending, raising and joining his hands, he bows down his head and says:P. May almighty God the Father, Son, ✠ and Holy Ghost, bless you. S. Amen. |
| Deinde sacerdos in cornu Evangelii, iunctis manibus dicit: V. Dóminus vobíscum. R. Et cum spíritu tuo. Et signans signo crucis primum Altare vel librum, deinde se in fronte, ore et pectore, dicit: Inítium +︎ sancti Evangélii secúndum Ioánnem R. Glória tibi, Dómine. Ioann. 1, 1-14. Iunctis manibus prosequitur: In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in princípio apud Deum. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est: in ipso vita erat, et vita erat lux hóminum: et lux in ténebris lucet, et ténebræ eam non comprehendérunt. Fuit homo missus a Deo, cui nomen erat Ioánnes. Hic venit in testimónium, ut testimónium perhibéret de lúmine, ut omnes créderent per illum. Non erat ille lux, sed ut testimónium perhibéret de lúmine. Erat lux vera, quæ illúminat omnem hóminem veniéntem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognóvit. In própria venit, et sui eum non recepérunt. Quotquot autem recepérunt eum, dedit eis potestátem fílios Dei fíeri, his, qui credunt in nómine eius: qui non ex sanguínibus, neque ex voluntáte carnis, neque ex voluntáte viri, sed ex Deo nati sunt. Genuflectit dicens: Et Verbum caro factum est, Et surgens prosequitur: et habitávit in nobis: et vídimus glóriam eius, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis. R. Deo grátias. Finito Evangelio sancti Ioannis, discedens ab Altari, pro gratiarum actione dicit Ant. Trium puerórum, cum reliquis, ut habetur in principio Missalis. | 55 Then turning to the Gospel side of the altar, the priest says:P. The Lord be with you. S. And with thy spirit. He then traces the Sign of the Cross, first upon the altar, and then upon his forehead, lips, and breast, and says: The beginning +︎ of the holy Gospel according to John R. Glory be to Thee, O Lord. John 1, 1-14 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made: in Him was life, and the life was the Light of men; and the Light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to testify concerning the Light, that all might believe through Him. He was not the Light, but he was to testify concerning the Light. That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him to them He gave power to become sons of God, to them that believe in His Name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Here all kneel. And the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the Only begotten of the Father, full of grace and truth. R. Thanks be to God. |
| Orationes Leonis XIII S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus. O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen. S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus. O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen. S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus. O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen. O. Salve Regína, Mater misericórdiæ, vita, dulcédo, et spes nostra, salve. Ad te clamámus, éxsules fílii Evæ. Ad te suspirámus geméntes et flentes in hac lacrymárum valle. Eia ergo, Advocáta nostra, illos tuos misericórdes óculos ad nos convérte. Et Iesum, benedíctum fructum ventris tui, nobis, post hoc exílium, osténde. O clemens, o pia, o dulcis Virgo Mária. S. Ora pro nobis, sancta Dei Génitrix. O. Ut digni efficiámur promissiónibus Christi. S. Orémus. Deus, refúgium nostrum et virtus, pópulum ad te clamántem propítius réspice; et intercedénte gloriósa, et immaculáta Vírgine Dei Genitríce María, cum beáto Ioseph, eius Sponso, ac beatis Apóstolis tuis Petro et Paulo, et ómnibus Sanctis, quas pro conversióne peccatórum, pro libertáte et exaltatióne sanctæ Matris Ecclésiæ, preces effúndimus, miséricors et benígnus exáudi. Per eúndem Christum Dóminum nostrum. Amen. O. Sancte Míchaël Archángele, defénde nos in prǽlio; contra nequítiam et insídias diáboli esto præsídium. Imperet illi Deus, súpplices deprecámur: tuque, Princeps milítiæ Cæléstis, sátanam aliósque spíritus malígnos, qui ad perditiónem animárum pervagántur in mundo, divína virtúte in inférnum detrúde. Amen. S. Cor Iesu sacratíssimum. O. Miserére nobis. S. Cor Iesu sacratíssimum. O. Miserére nobis. S. Cor Iesu sacratíssimum. O. Miserére nobis. | 56 Leonine PrayersTo be said kneeling after the celebration of Low Mass. P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus. A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen. P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus. A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen. P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus. A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen. A. Hail, holy Queen, Mother of Mercy, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious Advocate, thine eyes of mercy towards us. And after this our exile, show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. P. Pray for us, O Holy Mother of God. O. That we may be made worthy of the promises of Christ. P. Let us pray. O God, our refuge and our strength, look down in mercy on Thy people who cry to Thee; and by the intercession of the glorious and Immaculate Virgin Mary, Mother of God, of St. Joseph her Spouse, of Thy blessed Apostles Peter and Paul, and of all the Saints, in mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of our holy Mother the Church. Through the same Christ our Lord. Amen. A. Holy Michael Archangel, defend us in the day of battle; be our safeguard against the wickedness and snares of the devil. -- May God rebuke him, we humbly pray: and do thou, Prince of the heavenly host, by the power of God thrust down to hell Satan and all wicked spirits, who wander through the world for the ruin of souls. Amen. P. Most Sacred Heart of Jesus, A. Have mercy upon us. P. Most Sacred Heart of Jesus, A. Have mercy upon us. P. Most Sacred Heart of Jesus, A. Have mercy upon us. |
| Post Missam | |
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