2020-08-10

hoy san lorenzo a la parrilla misa

 S. Laurentii Martyris ~ II. classis

Tempora: Feria secunda infra Hebdomadam X post Octavam Pentecostes II. Augusti

Sancta Missa

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Ante Missam


Incipit
In nómine Patris, ✠ et Fílii, et Spíritus Sancti. Amen.
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Beginning
In the Name of the Father, and of the Son, ✠ and of the Holy Ghost. Amen.
S. Introíbo ad altáre Dei.
M. Ad Deum, qui lætíficat iuventútem meam.
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 saecula sæculórum. Amen.
S. Introíbo ad altáre Dei.
M. Ad Deum, qui lætíficat iuventútem meam.
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P. I will go in unto the altar of God.
S. To God who giveth joy to my youth.
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 into 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.
P. I will go in unto the altar of God.
S. To God who giveth joy to my youth.
V. Adiutórium nostrum ✠ in nómine Dómini.
R. Qui fecit coelum et terram.
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 opere: 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, orare pro me ad Dóminum, Deum nostrum.
M. Misereátur tui omnípotens Deus, et, dimíssis peccátis tuis, perdúcat te ad vitam ætérnam.
S. Amen.
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 opere: 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, orare pro me ad Dóminum, Deum nostrum.
S. Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam.
R. Amen.
S. Indulgéntiam, ✠ absolutionem et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus.
R. Amen.
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P. Our help ✠ is in the Name of the Lord.
S. Who made heaven and earth.
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, 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.
P. Amen.
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.
P. May almighty God be merciful to thee, and forgiving thy sins, bring thee to everlasting life.
S. Amen.
P. May the ✠ almighty and merciful Lord grant us pardon, absolution, and remission of our sins.
S. Amen.
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.
Orémus,
Aufer a nobis, quaesumus, Dómine, iniquitátes nostras: ut ad Sancta sanctórum puris mereámur méntibus introíre. Per Christum, Dóminum nostrum. Amen.
Orámus te, Dómine, per mérita Sanctórum tuórum, quorum relíquiæ hic sunt, et ómnium Sanctórum: ut indulgére dignéris ómnia peccáta mea. Amen.
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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.
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.
We beseech Thee, O Lord, by the merits of Thy Saints, whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen.
Introitus
Ps 95:6
Conféssio et pulchritúdo in conspéctu eius: sánctitas et magnificéntia in sanctificatióne eius.
Ps 95:1
Cantáte Dómino cánticum novum: cantáte Dómino, omnis terra.
V. Glória Patri, et Fílio, et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen.
Conféssio et pulchritúdo in conspéctu eius: sánctitas et magnificéntia in sanctificatióne eius.
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Introit
Ps 95:6
Splendor and majesty go before Him; praise and grandeur are in His sanctuary.
Ps 95:1
Sing to the Lord a new song; sing to the Lord, all you lands.
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.
Splendor and majesty go before Him; praise and grandeur are in His sanctuary.
Kyrie
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.
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Kyrie
P. 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
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 coeléstis, 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.
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Gloria
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 are 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
V. Dóminus vobíscum.
R. Et cum spiritu tuo.
Orémus.
Da nobis, quǽsumus, omnípotens Deus: vitiórum nostrorum flammas exstínguere; qui beáto Lauréntio tribuísti tormentórum suórum incéndia superáre.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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Collect
V. The Lord be with you.
R. And with thy spirit.
Let us pray.
Grant us, we beseech You, almighty God, to extinguish the flames of our sins, as You granted St. Lawrence to overcome the fires of his tortures.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end.
R. Amen.
Lectio
Léctio Epístolæ beáti Pauli Apóstoli ad Corínthios
2 Cor 9:6-10.
Fratres: Qui parce séminat, parce et metet: et qui séminat in benedictiónibus, de benedictiónibus et metet. Unusquísque prout destinávit in corde suo, non ex tristítia aut ex necessitáte: hilárem enim datórem díligit Deus. Potens est autem Deus omnem grátiam abundáre fácere in vobis, ut, in ómnibus semper omnem sufficiéntiam habéntes, abundétis in omne opus bonum, sicut scriptum est: Dispérsit, dedit paupéribus: iustítia eius manet in sǽculum sǽculi. Qui autem admínistrat semen seminánti: et panem ad manducándum præstábit, et multiplicábit semen vestrum, et augébit increménta frugum iustítiæ vestræ.
R. Deo grátias.
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Lesson
Lesson from the second letter of St. Paul the Apostle to the Corinthians
2 Cor. 9:6-10
Brethren: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Let each one give according as he has determined in his heart, not grudgingly or from compulsion, for God loves a cheerful giver. And God is able to make all grace abound in you, so that always having ample means, you may abound in every good work, as it is written, He has scattered abroad and has given to the poor, his justice remains forever. Now He Who provides the sower his seed will both give you bread to eat and will multiply your seed, and will increase the growth of the fruits of your justice.
R. Thanks be to God.
Graduale
Ps 16:3.
Probásti, Dómine, cor meum, et visitásti nocte.
V. Igne me examinásti, et non est invénta in me iníquitas. Allelúia, allelúia.
V. Levíta Lauréntius bonum opus operátus est: qui per signum crucis cœcos illuminávit. Allelúia.
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Gradual
Ps 16:3
Though You test my heart, O Lord, searching it in the night.
V. Though You try me with fire, You shall find no malice in me. Alleluia, alleluia.
V. The Levite Lawrence wrought a good work, who by the sign of the Cross, gave sight to the blind. Alleluia.
Evangelium
Munda cor meum, ac labia mea, omnípotens Deus, qui labia 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.
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Sequéntia +︎ sancti Evangélii secúndum Ioánnem
R. Glória tibi, Dómine.
Ioann 12:24-26
In illo témpore: Dixit Iesus discípulis suis: Amen, amen, dico vobis, nisi granum fruménti cadens in terram, mórtuum fúerit, ipsum solum manet: si autem mórtuum fúerit, multum fructum affert. Qui amat ánimam suam, perdet eam: et qui odit ánimam suam in hoc mundo, in vitam ætérnam custódit eam. Si quis mihi mínistrat, me sequátur: et ubi sum ego, illic et miníster meus erit. Si quis mihi ministráverit, honorificábit eum Pater meus.
R. Laus tibi, Christe.
S. Per Evangélica dicta, deleántur nostra delícta.
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Gospel
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 John
R. Glory be to Thee, O Lord.
John 12:24-26
At that time, Jesus said to His disciples, Amen, amen, I say to you, unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit. He who loves his life, loses it; and he who hates his life in this world, keeps it unto life everlasting. If anyone serves Me, let him follow Me; and where I am there also shall My servant be. If anyone serves me, My Father will honor him.
R. Praise be to Thee, O Christ.
S. By the words of the Gospel may our sins be blotted out.
Credo
omit.
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Creed
omit.
Offertorium
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Orémus
Ps 95:6
Conféssio et pulchritúdo in conspéctu eius: sánctitas, et magnificéntia in sanctificatióne eius.
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Offertory
P. The Lord be with you.
S. And with thy spirit.
Let us pray.
Ps 95:6
Splendor and majesty go before Him; praise and grandeur are in His sanctuary.
Suscipe, sancte Pater, omnipotens 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.
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.
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 saecula sæculórum. Amen.
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.
Offérimus tibi, Dómine, cálicem salutáris, tuam deprecántes cleméntiam: ut in conspéctu divínæ maiestátis tuæ, pro nostra et totíus mundi salute, cum odóre suavitátis ascéndat. Amen.
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.
Veni, sanctificátor omnípotens ætérne Deus: et bene ✠ dic hoc sacrifícium, tuo sancto nómini præparátum.
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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.
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.
Come, O almighty and eternal God, the Sanctifier, and bless ✠ this Sacrifice, prepared for the glory of Thy holy Name.
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.
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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.
Súscipe, sancta Trinitas, 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 coelis, quorum memóriam ágimus in terris. Per eúndem Christum, Dóminum nostrum. Amen.
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.
S. Oráte, fratres: ut meum ac vestrum sacrifícium acceptábile fiat apud Deum Patrem omnipoténtem.
M. Suscípiat Dóminus sacrifícium de mánibus tuis ad laudem et glóriam nominis sui, ad utilitátem quoque nostram, totiúsque Ecclésiæ suæ sanctæ.
S. Amen.

Secreta
Accipe, quǽsumus, Dómine, múnera dignánter obláta: et, beáti Lauréntii suffragántibus méritis, ad nostræ salútis auxílium proveníre concéde.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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P. Brethren, pray that my Sacrifice and yours may be acceptable to God the Father almighty.
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.
P. Amen.

Secret
Receive, we beseech You, O Lord, the gifts fully offered to You, and, by the interceding merits of blessed Lawrence, Your Martyr, grant they may further our salvation.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end.
R. Amen.
Praefatio
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.

Communis
Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias agere: Dómine sancte, Pater omnípotens, ætérne Deus: per Christum, Dóminum nostrum. Per quem maiestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Coeli coelorúmque Virtútes ac beáta Séraphim sócia exsultatióne concélebrant. Cum quibus et nostras voces ut admitti iubeas, deprecámur, súpplici confessione dicéntes:

Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.
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Preface
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.

Common
It is truly meet and just, and profitable unto salvation, that we should at all times, and in all places, give thanks to thee, O Holy Lord, Father Almighty, eternal God, through Christ, our Lord. Though whom the angels praise thy majesty, the dominions adore it, the powers are in awe. Which the heavens and the hosts of heaven together with the blessed seraphim joyfully do magnify. And do thou command that it be permitted to us join with them in confessing thee, while we say with lowly praise:

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
Te igitur, clementíssime Pater, per Iesum Christum, Fílium tuum, Dóminum nostrum, súpplices rogámus, ac pétimus, uti accepta habeas et benedícas, hæc ✠ dona, hæc ✠ múnera, hæc ✠ sancta sacrifícia illibáta, 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 et Antístite nostro et ómnibus orthodóxis, atque cathólicæ et apostólicae fídei cultóribus.
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Canon
We therefore, humbly pray and beseech Thee, most merciful Father, through Jesus Christ; Thy Son, our Lord, that Thou wouldst vouchsafe to accept and bless these ✠ gifts, these ✠ presents, these ✠ holy unspotted Sacrifices, 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 our Pope, and our Bishop, and all orthodox believers and professors of the Catholic and Apostolic Faith.
Meménto, Dómine, famulórum famularúmque tuarum N. et N. 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.
Be mindful, O Lord, of Thy servants and handmaidens, N. et N. 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.
Communicántes, et memóriam venerántes, in primis gloriósæ semper Vírginis Maríæ, Genetrícis Dei et Dómini nostri Iesu Christi: sed et beati Ioseph, eiusdem Virginis Sponsi,
et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Iacóbi, Ioánnis, Thomæ, Iacóbi, Philíppi, Bartholomaei, Matthaei, Simónis et Thaddaei: 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. Per eúndem Christum, Dóminum nostrum. Amen.
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We pray in union with and honor the memory, especially of the glorious ever Virgin Mary, mother of 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. Through the same Christ our Lord. Amen.

Hanc igitur oblatiónem servitutis nostræ, sed et cunctae famíliæ tuæ,
quaesumus, Dómine, ut placátus accípias: diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum iúbeas grege numerári. Per Christum, Dóminum nostrum. Amen.
25

We therefore beseech Thee, O Lord, graciously to accept this oblation of our service, as also of Thy whole family;
and to dispose our days in Thy peace, preserve us from eternal damnation, and rank us in the number of Thine Elect. Through the same Christ our Lord. Amen.
Quam oblatiónem tu, Deus, in ómnibus, quaesumus, bene ✠ díctam, adscríp ✠ tam, ra ✠ tam, rationábilem, acceptabilémque fácere dignéris: ut nobis Cor ✠ pus, et San ✠ guis fiat dilectíssimi Fílii tui, Dómini nostri Iesu Christi.
Which oblation do Thou, O God, vouchsafe in all respects, to bless, ✠ approve, ✠ ratify, ✠ make worthy and acceptable; that it may be made for us the Body ✠ and Blood ✠ of Thy most beloved Son Jesus Christ our Lord.
Qui prídie quam paterétur, accépit panem in sanctas ac venerábiles manus suas, elevátis óculis in coelum ad te Deum, Patrem suum omnipoténtem, tibi grátias agens, bene ✠ dixit, fregit, dedítque discípulis suis, dicens: Accípite, et manducáte ex hoc omnes.
Who, the day before He suffered, took bread into His holy and venerable hands, and with His eyes lifted up towards heaven unto Thee, God, His almighty Father, giving thanks to Thee, He blessed ✠ it, broke it and gave it to His disciples saying: Take and eat ye all of this,

HOC EST ENIM CORPUS MEUM.


28

FOR THIS IS MY BODY.



Símili modo postquam coenátum est, accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas: item tibi grátias agens, bene ✠ dixit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes.
29

In like manner, after He had supped, taking also this excellent chalice into His holy and venerable hands He blessed ✠ , and gave it to His disciples, saying: Take and drink ye all of this,

HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET AETERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.


Hæc quotiescúmque fecéritis, in mei memóriam faciétis.
30

FOR 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.


As often as ye do these things, ye shall do them in remembrance of Me.

Unde et mémores, Dómine, nos servi tui, sed et plebs tua sancta, eiusdem Christi Fílii tui, Dómini nostri, tam beátæ passiónis, nec non et ab ínferis resurrectiónis, sed et in coelos gloriósæ ascensiónis: offérimus præcláræ maiestáti tuæ de tuis donis ac datis, hóstiam ✠ puram, hóstiam ✠ sanctam, hóstiam ✠ immaculátam, Panem ✠ sanctum vitæ ætérnæ, et Calicem ✠ salútis perpétuæ.
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Wherefore, 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, a pure ✠ Host, a holy ✠ Host, an unspotted ✠ Host, the holy ✠ Bread of eternal life, and the Chalice ✠ of everlasting salvation.

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.
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Upon 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.
Súpplices te rogámus, omnípotens Deus: iube hæc perférri per manus sancti Angeli tui in sublíme altáre tuum, in conspéctu divínæ maiestátis tuæ: ut, quotquot ex hac altáris participatióne sacrosánctum Fílii tui Cor ✠ pus, et Sán ✠ guinem sumpsérimus, omni benedictióne coelésti et grátia repleámur. Per eúndem Christum, Dóminum nostrum. Amen.
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 as shall partake of the most holy Body ✠ and Blood ✠ of Thy Son at this altar, may be filled with every heavenly grace and blessing. Through the same Christ our Lord. Amen.
Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N., qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis. Ipsis, Dómine, et ómnibus in Christo quiescéntibus locum refrigérii, lucis pacis ut indúlgeas, deprecámur. Per eúndem Christum, Dóminum nostrum. Amen.
Remember 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. To these, O Lord, and to all that rest in Christ, grant, we beseech Thee, a place of refreshment, light, and peace; Through the same Christ our Lord. Amen.
Nobis quoque peccatóribus 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, quaesumus, largítor admítte. Per Christum, Dóminum nostrum.
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. Through Christ our Lord.
Per quem hæc ómnia, Dómine, semper bona creas, sancti ✠ ficas, viví ✠ ficas, bene ✠ dícis et præstas nobis.
Per ip ✠ sum, et cum ip ✠ so, et in ip ✠ so, est tibi Deo Patri ✠ omnipotenti, in unitáte Spíritus ✠ Sancti,
omnis honor, et glória.
Per omnia saecula saecolorum.
R. Amen.
36
By Whom, O Lord, Thou dost ever create. sanctify, ✠ quicken, ✠ bless, ✠ and give unto us all these good things.
By Him, ✠ and with Him, ✠ and in Him ✠ is to Thee, God the Father ✠ almighty, in the unity of the Holy ✠ Ghost,
all honor and glory.
P. World without end.
S. Amen.
Preparatio Communionis

Orémus: Præcéptis salutáribus móniti, et divína institutione formati audemus dicere:

Pater noster, qui es in caelis, Sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in coelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem:
R. Sed libera nos a malo.
S. Amen.
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Preparation for Communion
Let 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.
Líbera nos, quaesumus, 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, da propítius pacem in diébus nostris: ut, ope misericórdiæ tuæ adiúti, et a peccáto simus semper líberi et ab omni perturbatióne secúri.
Per eúndem Dóminum nostrum Iesum Christum, Fílium tuum.
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus.
V. Per omnia saecula saeculorum.
R. Amen.
Pax Domini sit semper vobiscum.
R. Et cum spiritu tuo.
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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, 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.
Through the same Jesus Christ, Thy Son, our Lord.
Who with Thee in the unity of the Holy Ghost liveth and reigneth God,
P. World without end.
S. Amen.
P. The peace ✠ of the Lord be ✠ always with ✠ you.
S. And with thy spirit.
Haec commíxtio, et consecrátio Córporis et Sánguinis Dómini nostri Iesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen.
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.
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.
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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.
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 saecula sæculórum. Amen.
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 saecula 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 saecula 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.
Panem coeléstem accipiam, et nomen Dómini invocábo.
V. Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
V. Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
V. Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
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I will take the Bread of heaven, and will call upon the Name of the Lord.
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.
Corpus Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
The Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? Cálicem salutáris accípiam, et nomen Dómini invocábo. Laudans invocábo Dóminum, et ab inimícis meis salvus ero.
Sanguis Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
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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 Blood of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
Communio

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Communio

Quod ore súmpsimus, Dómine, pura mente capiámus: et de munere temporáli fiat nobis remédium sempitérnum.
Corpus tuum, Dómine, quod sumpsi, et Sanguis, quem potávi, adhaereat viscéribus meis: et præsta; ut in me non remáneat scélerum mácula, quem pura et sancta refecérunt sacraménta: Qui vivis et regnas in saecula sæculórum. Amen.
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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.
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.
Communio
Ioann 12:26.
Qui mihi mínistrat, me sequátur: et ubi ego sum, illic et miníster meus erit.
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Communion
John 12:26
If anyone serves Me, let him follow Me; and where I am there also shall My servant be.
Postcommunio
S. Dóminus vobíscum.
R. Et cum spíritu tuo.
Orémus.
Sacro múnere satiáti, súpplices te, Dómine, deprecámur: ut, quod débitæ servitútis celebrámus offício, intercedénte beáto Lauréntio Mártyre tuo, salvatiónis tuæ sentiámus augméntum.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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Post Communion
P. The Lord be with you.
S. And with thy spirit.
Let us pray.
Filled with Your sacred gifts, we humbly pray You, O Lord, that as we perform this sacred act in duty bound, we may, through the intercession of Your blessed Martyr Lawrence, enjoy an increase of Your saving grace.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end.
R. Amen.
Conclusio
S. Dóminus vobíscum.
M. Et cum spíritu tuo,
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Conclusion
P. The Lord be with you.
S. And with thy spirit.
V. Ite, Missa est.
R. Deo grátias.
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V. Go, the Mass is ended.
R. Thanks be to God.
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.
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.
Benedícat vos omnípotens Deus,
Pater, et Fílius, ✠ et Spíritus Sanctus.
R. Amen.
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P. May almighty God the Father, Son, ✠ and Holy Ghost,
bless you.
S. Amen.
V. Dominus vobiscum.
R. Et cum spiritu tuo.
Initium +︎ 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 veritatis.
R. Deo grátias.
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P. The Lord be with you.
S. And with thy spirit.
The beginning +︎ of the holy Gospel according to John.
R. Glory be to Thee, O Lord.
Joann. 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 Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructus ventris tui, Iesus.
O. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
S. Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructus ventris tui, Iesus.
O. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
S. Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructus ventris tui, Iesus.
O. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.

O. Salve Regina, Mater misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus, exsules filii Evae. Ad te suspiramus gementes et flentes in hac lacrymarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Iesum, benedictum fructum ventris tui, nobis, post hoc exilium, ostende. O clemens, o pia, o dulcis Virgo Maria.
S. Ora pro nobis, sancta Dei Genitrix.
O. Ut digni efficiamur promissionibus Christi.

S. Orémus. Deus, refúgium nostrum et virtus, populum ad te clamantem propitius respice; et intercedente gloriosa, et immaculata Virgine Dei Genitrice Maria, cum beato Ioseph, eius Sponso, ac beatis Apostolis tuis Petro et Paulo, et omnibus Sanctis, quas pro conversione peccatorum, pro libertate et exaltatione sanctae Matris Ecclesiae, preces effundimus, misericors et benignus exaudi. Per eundem Christum Dominum nostrum. Amen.

O. Sancte Michaël Archangele, defende nos in proelio; contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus, supplices deprecamur: tuque, Princeps militiae Caelestis, satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute in infernum detrude. Amen.

S. Cor Iesu sacratissimum.
O. Miserere nobis.
S. Cor Iesu sacratissimum.
O. Miserere nobis.
S. Cor Iesu sacratissimum.
O. Miserere nobis.
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PRAYERS ORDERED BY THE POPE Leo XIII
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

     Sancta Missa Completed     

          

Propers
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2020-08-09

SAN JUAN DE PANIAGUA fue un santo del pueblo de fuentesoto, Segovia que vivió en el monasgterio cisterciense de Santa María de Sacramenia y en sus últimos años se retiró a hacer penitencia en las cuevas de San Vicente de Pospozo, fue el fundador de na iglesia romanica que fue destruida por una invasión agarena. Se cree que murió en una de las razias de primavera del moro Alm,anzor que arrasaron Castilla en la última parte del siglo IX

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Aplestia Victima soy de aplestia Apetito insaciable Cupiditas intelligendi Y estoy a oscuras Buey mudo El gesto oscuro Sin apetito Mas, sed de beber Soy Arije Hijo de la diosa Harix Reina de las cepas y los majuelos Manejo bien la pluma El mallo Y el rodezno Me sentaré esta tarde de agosto En el tiro de la escalera Dame un traguillo Viva fray Jarro

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SAINT SERGIUS OF RADONEZH AND THE HESYCHAST MOVEMENT Monk Theodore (Stanway) St. Sergius of Radonezh. St. Sergius of Radonezh. Saint Sergius of Radonezh, one of Russia’s most beloved saints and credited by many as being the central force of the monastic revival in Russia during the fourteenth century, has been compared with many of the hesychastic fathers of his era. A recent example is his being referred to as a “Hesychast monk” in a modern compendium of Orthodox theological articles.1 Given that the saint’s life and work were contemporaneous to the hesychastic controversy and the Palamite Synods of 1341, 1347 and 1351, we can argue that there may be the possibility of him having been exposed to hesychastic literature and polemics at some point. However, what must be investigated is whether the saint considered himself as a ‘hesychast’, or at least a transmitter and practitioner of that tradition, and if the Church viewed him as such on his canonisation. It is true that in Orthodox spiritual life, theology, asceticism and hesychasm cannot be separated from one another, all three being key components of the Christian path of purification, illumination and deification, especially in the monastic life, where they are experienced and lived in their fullness. Neither was the hesychastic controversy of the fourteenth century a reaction against some new teaching—hesychasm, although present in the Old Testament and Apostolic Eras, developed in its current form at the same time as the rise of monasticism in the third century onwards. As part of the Church’s living dogmatic tradition, it has its ideological background in the mystical writings of Saint Dionysius the Areopagite and is explicitly mentioned in the writings of monastic pioneer Saint Anthony the Great, who is quoted as saying “Let us be men of silence and hesychasts”.2 The majority of monastic writers from the third century onwards, in particular Saint Macarius the Great and Saint John of the Ladder, refer to hesychasm either implicitly or explicitly, showing its deep roots in Orthodox Christian tradition. With hesychasm and the Orthodox monastic tradition being effectively inseparable, one could quite justifiably ask why we should mark out specific monastic saints as being ‘hesychasts’ or part of the ‘hesychast movement’ in general. Hesychasm is the specific practice of ‘stillness’ (hesychia) and watchfulness (nepsis) or the ‘guarding of the heart’ usually centred on the use of the ‘Jesus prayer’, or the repetition of the name of the Saviour, the latter practice first recorded in the martyrdoms of Saint Ignatius the God-Bearer and Saint Neokorus.3 Monks who practice hesychasm are notable in having achieved a very high spiritual level and a state of constant contemplation (theoria) of God through mental, or noetic, prayer. Hesychasm is the primary method, for want of a better term, of the purification of the heart, the illumination of the nous and, eventually, the glorification of the individual. The writings of hesychastic fathers mention revelations of the uncreated Glory of God to the illumined Christian, often called the ‘uncreated light’ or the ‘Taboric light’, which is the same as that which the disciples witnessed at the Transfiguration. In a sense, the practice of hesychasm is merely the concentrated and dedicated pursuit of that which all Christians are called to, deification and the vision of the uncreated Glory of God. For the sake of this paper, we will define ‘hesychasts’ and ‘the hesychast movement’ as being those Fathers who were influential in establishing the basic teachings of hesychasm, defending it during the attack of the Barlaamites and propagating it to the rest of the Orthodox world at large, especially during the ‘golden age’ of hesychasm. This ‘golden age’ can be estimated to begin in the late thirteenth century with the labours of Saint Gregory the Sinaite, who began his monastic life on Mount Sinai, before learning noetic prayer on Crete and subsequently taking up residence on Mount Athos, where he refined the teachings of hesychasm and wrote his 150 Chapters on Mental Prayer. A younger contemporary of his, Saint Gregory Palamas, was the man chosen by his brother monks to defend the hesychasts when they came under attack from Barlaam the Calabrian and his followers in the early fourteenth century. The Hesychastic controversy erupted when Barlaam, a Greko-Italian monk and philosopher, was scandalised by what he thought were erroneous and heretical practices of the Athonite monks and attacked the hesychastic tradition in his writings. Saint Gregory Palamas was mobilised to defend hesychasm and in his many writings, specifically Triads in Defence of the Holy Hesychasts, fought against Barlaam’s accusations. After a long conflict, during which both parties held the Ecumenical throne at certain points, hesychasm was eventually exonerated and Barlaam condemned in a series of councils in Constantinople in 1341, 1347 and 1351. Although the major battles of the hesychastic controversy were fought at the Palamite councils under the Patriarchate of Constantinople within the Roman Empire, the Russian church was not without its activity in this period. Contemporary Metropolitans of Moscow were involved, albeit at a distance, and keeping abreast of developments in the Empire. The Metropolitan of Moscow, Saint Theognostes, was a Palamite and a copy of the Tome of 1341with his signature exists in the Moscow Synodal Library.4 When the anti-Palamite faction was in power, he suffered deprivation of income until order was restored. His successor, Saint Alexius, was a favourite of the Patriarch of Constantinople, Philotheus, who was a strong Palamite and supported Saint Alexius in his struggles with the Novgorodian hierarchy. Saint Alexius was also a monastic co-struggler with Saint Sergius’ brother, Stephen, at the monastery of the Theophany in Moscow, and later became closely acquainted with Saint Sergius. Against this backdrop of ecclesiastical conflict in Constantinople and repression by the Tatars in Russia, Saint Sergius, in the world Bartholomew, along with his brother Stephen, set out for the forest near his hometown of Radonezh. The intention was to go into the wilderness and live like the desert ascetics of Egypt. They established themselves in a clearing and built some dwellings and a church dedicated to the Holy Trinity. The brothers lived an austere ascetic life, too austere for Stephen, who returned to coenobitic monasticism at the monastery of the Theophany. The saint continued his labours as a solitary and was eventually tonsured by Elder Mitrophanes when he was twenty-three years old, taking the name Sergius. Having spent the early years of his monastic life in complete isolation, one can wonder how Saint Sergius learned of the spiritual teachings of the Church Fathers that he put into practice. As can be seen in his Life, Saint Sergius was chosen from the womb for his holy task and “received his learning not from men, but from God”.5 However, his God-given spiritual gifts do not necessarily need to rule out book-learning and, after having received the gift of reading at the age of seven, he was known for reading the Holy Scriptures, the Church’s liturgical texts and the writings of the Church Fathers, which were all available from Rostov library.6 Not only this, but his youth had been a preparation for the rigours of the ascetical life led in the wilderness, with strict fasting from a young age and the ceaseless repetition of the Psalms,7 in itself a practice rooted in the hesychastic monasticism of the Egyptian desert. The youth’s ability to read, as well as his access to ecclesiastical writings, opens up the possibility that he was exposed to hesychastic literature from a young age. During the fourteenth century, “innumerable translated texts of hesychast literature found their way northwards”8 from monastic centres in Constantinople and elsewhere. The Russian monks in Constantinople and on Mount Athos were known to receive books from the Bulgarians, which were copied and sent back to Russia.9 There are manuscripts from the thirteenth and fourteenth centuries, still in existence today, of classic writings such as the complete works of Saint Dionysius the Areopagite, writings by Saint John Chrysostom and Saint Ephraim the Syrian, and, most importantly for our study, Saint John Climacus’ The Ladder, writings of Saint Nilus of Sinai, Saint Dorotheos of Gaza, Saint Isaac the Syrian, Saint Simeon the New Theologian and “most of the spokesmen for the contemporary hesychast movement in Greece”10 Saint Gregory the Sinaite, and Callistus and Ignatius Xanthopoulos. Surprisingly, no translations of Saint Gregory Palamas’ works exist from this period, other than a copy of his Against the Latins.11 What is known is that the library of Saint Sergius’ monastery did contain Slavonic translations of some of these texts in the fourteenth and fifteenth centuries, although whether they were there during the saint’s tenure as abbot is uncertain.12 With potential access to such profound writings, as well as regular encounters with the monastics who struggled in his local monasteries, we can imagine that the young Saint Sergius’ spiritual development could have been heavily influenced and informed by the hesychastic tradition of the Church. Despite this, Fedotov maintains that it would not be possible for the young saint to acquire the sufficient knowledge of ascetic literature and patristic writings by the age at which he set off into the forest.13 However, what is impossible for man is certainly possible for God and the spiritual drive that Saint Sergius had from his youth could certainly make up for his lack of knowledge in these matters. Artist Vasnetsov A.M. St. Sergius’s monastery in his lifetime. Artist Vasnetsov A.M. St. Sergius’s monastery in his lifetime. By the time of Saint Sergius’ exodus into the forest, most Russian monasteries were in urban areas, or on the outskirts of inhabited places.14 However, in its beginning, monastic life in Russia had been established on the premise of the anchoretic spirituality of Mount Athos. On Mount Athos, with the strong hesychastic tradition preserved there, monasteries were generally divided between coenobia and hesychasteria, with the average coenobitic monastery having one or two hesychasteria nearby.15 Saint Anthony, founder of the Kiev Caves Lavra, had been a monk at the Great Lavra and had experienced both the coenobitic and eremitic life whilst on the Holy Mountain. Having returned to his native land, he took up residence in a cave near Kiev and commenced his struggles. Eventually, with a brotherhood gathered around him, the monastic centre for Kievan Rus par excellence was formed that became the standard for all Russian monasteries. It was the period of Saint Theodosius’ abbacy that firmly established the Russian monastic tradition, when he built up the monastic churches and dormitories, introduced the Studite typicon from Constantinople and regularised the monks’ lives along a more semi- eremitic fashion.16 It has also been noted that it was during this time that the use of the Jesus prayer in Rus is first recorded,17 most likely carried over from Saint Anthony’s time on Athos. Saints Anthony and Theodosius died in 1073 and 1074 respectively, with the latter spending twelve years as abbot, from 1062. Saint Anthony was never abbot of the monastery, instead spending his life in relative seclusion as the spiritual father and avoiding administrative responsibilities, devoted to the spiritual guidance of the monks and visitors to the monastery. Saint Sergius’ community, and those that followed, were not of the urban monastic spirit contemporaneous with the rest of Russia. Their spirit was that of the desert. However, when the time eventually came for Saint Sergius to establish his brotherhood as a monastery, the community was established on coenobitic grounds. Prior to this, Saint Sergius and his small group of twelve monks had observed a semi-eremitic, modified Studite typicon and the full cycle of divine services, except the Divine Liturgy, which was occasionally celebrated by visiting clergy from the area. With the brotherhood’s plea for Saint Sergius to be made abbot answered and the saint’s ordination to the priesthood, the Jerusalem typicon of the Lavra of Saint Sabbas the Sanctified was introduced, as it was all over the Greek and Russian world in the thirteenth and fourteenth centuries. The establishing of a coenobitic community was at the behest of Patriarch Philotheus of Constantinople, a disciple of Saint Gregory Palamas, who personally wrote to the saint.18 One of the main reasons for this thrust from semi-eremitic to coenobitic monasticism, which was mirrored all over the Orthodox world, surprisingly came from hesychasts themselves, who thought that too much individualism was developing in some of the monasteries, which had led to idiorrythmic foundations springing up. Another, more practical, reason is that a community life would be more conducive to survival, especially in Russia’s frozen north.19 Saint Sergius’ desire to live the life of a desert anchorite had led him to become abbot of what would become Russia’s major coenobitic monastery. As it goes, the Jerusalem typicon found good soil in Russia, being close to the Russian spirit, allowing the monks to contribute to the world around them and conduct missionary work.20 Artist Nesterov M.N. St. Sergius, laboring. Artist Nesterov M.N. St. Sergius, laboring. Although Saint Sergius and his monks worked out their salvation within the framework of a coenobitic community, balancing hard labour with dedication to the Church’s divine services, they still managed to maintain some of the practices associated with hesychasteria in their daily lives. The monks practiced revelation of thoughts, with this taking place at the fourth ode of the canon, during Matins.21 Fasting was strict and many stories abound of the brotherhood’s early days, when scarcity of bread led to the monks going without food for days on end. Saint Sergius forbade his monks from begging for alms, which eventually led to a rebellion by the brethren. Despite this severity, the initial rule used by the brothers, that of the Studite monastery, had in fact been relaxed by Saint Sergius, who lessened the demands of rigidity and emphasised humility and gentleness.22 Another local practice, highlighting Saint Sergius’ fatherly role as one guiding his monks along the narrow path, was his nightly inspections of the monastic cells after Compline. After completing his own cell rule, he would go on rounds of the other brothers’ cells, rejoicing if the monks within were praying and making prostrations, reading spiritual books or weeping over their sins and rapping doors if he heard monks conversing or laughing. The following morning, monks who had disappointed him were gently reprimanded.23 One of the central teachings of the hesychastic tradition—and the focal point for Barlaam’s outrage—was the concept of ‘uncreated Grace’, the ‘uncreated or ‘Taboric’ light which could be seen by the Christian who had received a revelation of God’s Glory. Although the author of Saint Sergius’ Life, Epiphanius the Wise, lacked the theological articulation to bring our attention to this facet of the saint’s inner life, there can be no doubt that the Taboric light is indeed alluded to. It is worth quoting in full some of the accounts of visions of heavenly fire and angelic concelebrants at the Divine Liturgy, the latter being a definite sign of a person’s high level of sanctification. We should bear in mind that it is impossible to accurately describe the uncreated Glory of God in human terms. The first example is the vision of divine light witnessed by Saint Sergius: St. Sergius and the vision of the birds. St. Sergius and the vision of the birds. “One day the saint, according to his usual custom, was keeping vigils and was praying for the brethren that the Lord help them in their daily work and improvement. And while he was so praying deep in the night, he heard a voice saying “Sergius!” But he was very surprised by this unusual night call and, after he said his prayer, he opened the window of his cell, wishing to see who called, and right away he saw a wonderful vision: a great light appeared from the heaven and drove away all darkness of the night, and the night was illuminated by this light which excelled by its brightness the light of day. For the second time the voice was heard, saying “Sergius! You are praying for your children, and the Lord has accepted your praying; look carefully and see a multitude of monks who are gathered in the name of the Holy and Life-Giving Trinity in your flock to be taught by you.” The saint looked and saw a multitude of very beautiful birds that flew not only over the monastery, but also around the monastery, and the voice was heard, saying “As you saw these birds, in a like manner the flock of your disciples will be multiplied and even after you they will not diminish if they choose to follow in your footsteps.””24 The vision of the angelic concelebrant was narrated in the Life as follows: “He saw at the altar a fourth man co-celebrating with them: a very wonderful man whose sight was strange and indescribable, shining with great brightness in the face and with radiating vestments. And during the first exit that angelic-like and wonderful man came out after the saint and his face was shining like the sun so that it was impossible to look at him. His vestments were unusual, wonderful, shiny, so that they looked like they were of golden designs. Isakii asked Father Makarii, who was standing close by: “What is this wonderful sight, Father? Who is this wonderful man whom we see?” And Makarii, who was also granted to see this sight and the appearance of great brightness, said: “I do not know, child, I see this bright and unutterable sight, but I think that this is a servant who arrived with the prince.” Prince Vladimir was at the time in the monastery. They then approached and asked those who were with the prince if a priest had come with him, and they answered: “No.” Then they knew for certain that it was an angel of God who was officiating with them.”25 A vision of heavenly fire was reported about the saint thus: “When the saint was celebrating the Divine Liturgy, there was also present a disciple of the Venerable, ecclesiarch Simon, whom we mentioned before, who was perfect in many virtues, of whom also the Holy Starets himself witness that he had a perfect life. This Simon saw a wonderful vision. Once when the saint was officiating, he said to him that he saw a fire moving over the Table of Oblation, illuminating the altar and encircling the Holy Gifts. And when the saint was about to partake of Holy Communion, the divine fire rolled itself up like a shroud and entered the holy chalice. And so the saint took communion. As Simon saw that, he was frightened, and was filled with trembling and so he marvelled in himself. When the saint moved away from the Table of Oblation, he understood that Simon was granted to see this wonderful vision, and so he called and said: “Child, why is your spirit frightened?” He said: “My Lord! I saw a wonderful vision that the Grace of the Holy Spirit is operating in you.” The saint forbade him and said: “Do not announce to anybody what you saw until the Lord orders my departure from this life.” And they rendered praise to the Lord together.”26 Such events are commonplace in the lives of saints, particularly those renowned for their ascetic struggles. Even accounts of contemporary hesychastic fathers in places such as Mount Athos, Romania and Mount Sinai have stories of similar visions of lights, fire, concelebrating angels and other such occurrences. They are indicative of an extremely high level of sanctity, not only in the recipient of the grace, but in their disciples also, who have been made worthy to behold them. Of his disciples, a ‘mystical circle’ existed, consisting of Simon, Isaac and Micah. These monks were also known to behold the uncreated Glory and obediently reported these revelations to the saint.27 This is exactly what Saint Dionysius the Areopagite refers to when he writes about ‘divine energy’ and ‘rays of Divinity’ and what Saint Gregory Palamas expands on when he writes “The Divine Light has not only an allegorical and abstract meaning: it is the fact of mystical experience.”28 St. Gregory Palamas. St. Gregory Palamas. Also emphasised in the Life and other accounts of Saint Sergius is his famous vision of the Mother of God and the many miracles worked by him. The account of the vision of the Mother of God shows that the saint had the gift of foresight, or clairvoyance, as he was able to tell his disciple about what was about to happen: “And as he was praying and singing the thanksgiving Canon of the Most Pure, it is the Akafist, and having finished his rule, he sat down for a little rest and said to his disciple, by the name of Mikhei: “My child, be temperate and vigilant, for there will be to us a wonderful and awesome visit right now.” And while he was still saying this, a voice was heard that time: “Here comes the Most Pure Herself!” And as the saint heard it, he quickly went from his cell into the passage, that is, the entrance, and suddenly great light spread over the saint, greater than the shining sun, and he then saw the Purest Herself, with two Apostles, Peter and John, all glittering in indescribable brightness. And as the saint saw this, he prostrated himself, not being able to suffer unbearable dawn. The Most Pure touched the saint with Her hands and said: “Do not be terrified, my Chosen, I came to visit you. Your prayer for your disciples for whom you prayed and for your abode was heard. You should not worry any more, for from now on there will be everything in abundance and not only as long as you live, but even after your departure to the Lord I will never leave your refuge, providing all necessities generously and protecting the donors.” And having said this, she became invisible. The saint remained in ecstasy of mind and was seized by great fear and trembling. After a while he came to himself, found his disciple lying in fear as if dead, and he lifted him up. But he fell before the feet of the Starets, saying: “Explain to me, Father, for the Lord’s sake, what was this wonderful vision, for my spirit almost parted because of that radiant vision.” The saint, who was rejoicing in his soul so that his whole figure was blossoming with joy, could answer only this: “Be patient, my child, since my spirit also trembles within me from that wonderful vision.” Appearance of the Mother of God to St. Sergius. Appearance of the Mother of God to St. Sergius. Following this awesome and ecstatic experience, the Life records that the saint “…stayed the whole night without sleep, contemplating in his mind this unutterable vision.”29 This sentence contains within it an absolute treasury of hesychastic allusions, mentioning the saint’s all-night contemplation of an ‘unutterable vision’. Contemplation, or theoria, being the highest of the spiritual levels attained by spiritual strugglers, and the unutterable vision, being one of the finest ways of ‘describing’ the revelation of the uncreated Glory of God granted to those who have become friends of God. His miracles, although not numerous, were also accounted by Epiphanius, and included clairvoyance, healing and the resurrection of a young boy.30 Visions such as those of the Mother of God, and spiritual gifts, especially clairvoyance, are closely tied with the hesychastic tradition and indicate the high sanctity of the individual in question. Saint Sergius’ retreat into the desert of the vast Russian forests acted as a catalyst for mass monastic colonisation of Russia’s northern lands and the formation of many monasteries, mostly founded and led by his disciples. Indeed, evidence does exist for monastic communities existing in this part of Russia from earlier times but it was the spiritual renaissance that took place at the Holy Trinity Lavra that created a strong and authentic spiritual tradition to carry to the north and transfigure whole tribes and peoples. St. Sergius Lavra. St. Sergius Lavra. Eleven of Saint Sergius’ disciples were founders of monasteries, some during his own life, and the Holy Trinity Lavra was responsible for “fifty monasteries, which in their turn produced forty more”.31 While local conditions, such as the despoiling of Russia by the Tatars, were conducive for the move to the north, there was also strong influence from the hesychast movement in the Greek lands. As has been mentioned, there were innumerable hesychastic texts available in the Slavic language and they no doubt proved to be an inspiration for the thousands of monks who ventured into the deserts of Russia, the ‘northern Thebaid’. Although it would be wrong to say that all of the hundred and fifty or so monasteries that were founded in northern Russia during this period were directly related to Saint Sergius, a good majority were. Those that were not developed along similar lines were undoubtedly sustained from the same deep spiritual wells that Saint Sergius and his monks drank from. Many accounts of the lives of these strugglers on Russia’s frontiers include mention of ‘unceasing prayer’, ‘mental prayer’ and similar terms, usually denoting hesychastic practices. Following from the spiritual revitalisation occurring in the heartlands of Russia, many of these monks, having sanctified themselves in the wilderness, committed themselves to missionary work on its wild frontiers, Saint Stephen of Perm being a notable missionary. Moving on from the historical themes that point towards Saint Sergius’ immersion in the hesychastic tradition, we can look at how the Church itself views the great saint. In the Church’s liturgical commemorations, his spiritual life is alluded to in typically poetic fashion. In the stichera of Small Vespers on his feast day of 25th September, he is referred to as having “been united with the Light that is utterly pure.” In the aposticha of the same service, Saint Sergius is mentioned as “being worthy to see the divine light.” The stichera of Great Vespers mention his “unceasing prayer”. The canons at Matins make reference to watchfulness (nepsis), seeing Christ face to face, his being “enlightened by bright beams of light”, going into “the depth of silence”, “shining with divine light” and, again, “unceasing prayer”.32 While none of these phrases refer directly to hesychasm, the poetic language used in the services to the saint strongly resembles that used by Epiphanius when referring to Saint Sergius’ spiritual experiences and can be seen as alluding to hesychasm, as these are the kind of terms that one finds in many hesychastic texts. In fact, Saint Sergius’ services actually have more allusions to hesychasm than those of Saint Gregory Palamas. We should, therefore, not doubt that the Church, when composing the liturgical texts for the saint, considered him as part of the core hesychastic tradition and a carrier of the teachings. Having looked at the historical movements of the era and their influence on Saint Sergius, the highly-regarded and fairly contemporary accounts of his life as well as the Church’s view, we can conclude that Saint Sergius is a definite carrier, practitioner and transmitter of the hesychastic tradition. Of course, as has been mentioned, we cannot separate hesychasm from Orthodox monastic spirituality, but in a time such as his, when the urban monasteries of Russia had mostly become decadent, the transmission of authentic desert eremitic spirituality was a rare light in the darkness. Evidently spurred on by divine zeal and his God-given spiritual gifts, complimented by his exposure to ascetic and patristic texts, Saint Sergius was able to transform Russian spiritual life and reinvigorate the lagging monasticism of the Russian church. With communications between the Russian and Greek worlds being evident and regular, we cannot doubt the heavy influence of the Hesychastic movement under Saint Gregory Palamas on the upsurge of Russian monastic spirituality, as well as the greater Balkans region. Upon his death and canonisation, the Church recognised his part in this movement, as shown by the liturgical texts presented above. While we can say that the Church, his followers and scholars both of his era and ours consider him as a hesychast, would the Saint himself? This last question may only be answered by looking to his extreme humility and coming to our own conclusion. Monk Theodore (Stanway) 7/18/2020 1 Mary B. Cunningham & Elizabeth Theokritoff, “Who Are the Orthodox Christians?” in The Cambridge Companion to Orthodox Christian Theology, p. 8. 2 I.M. Kontzevitch, The Acquisition of the Holy Spirit in Ancient Russia, pp. 108-109. 3 Saint Ignatius Brianchaninov, On the Prayer of Jesus, pp. 20-21. 4 Ibid., p.133. 5 Saint Herman of Alaska Brotherhood, The Northern Thebaid, p. 13. 6 Pierre Kovalevsky, Saint Sergius and Russian Spirituality, p. 69. 7 Michael Klimenko (trans.), The ‘Vita’ of St. Sergii of Radonezh, pp. 88-93. 8 Aristeides Papadakis & John Meyendorff, The Christian East and the Rise of the Papacy, p.341. 9 Kontzevitch, The Acquisition of the Holy Spirit in Ancient Russia, p.124. 10 George P. Fedotov, The Russian Religious Mind (Volume II), p.31. 11 Ibid., pp.28-31. 12 Dimitri Obolensky, The Byzantine Commonwealth, p.396. 13 Fedotov, The Russian Religious Mind (Volume II), p.203. 14 Ibid., p.196. 15 Papadakis & Meyendorff, The Christian East and the Rise of the Papacy, p.276. 16 Kovalevsky, Saint Sergius and Russian Spirituality, pp.33-35. 17 Andrew J. Sopko, The Struggle for Patristic Theo

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LA DICTADURA Y LA PESTE DE WUHAN

DICTADURA

es premura

ordeno y mando

el mundo va a cambiar

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problemático

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nos aturden y apabullan los diarios

çBill Gates

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la orden de ordeno y mando

Google tacha este blog

de peligroso

insidioso

por decir la verdad

condenaron al palo

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Anás y Caifás

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ostentan el mando

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No hay Cristo ni Resurrección

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