2024-10-01

FIESTA DEL SANTO ANGEL DE LA GUARDIA EN EL LIBRO DE DANIEL LEEMOS QUE DIOS ENVIA AL NACER A UN ANGEL DE LA GUARDA PARTICULAR Y OTRO GENERAL DE LOS ESTADOS. CODUELENOS SABER DE ESTA DADIVA EN TIEMPOR TAN DIFICILES OREMOS POR LA GUARDIA CIVIL Y LA POLICIA NACIONAL ENCARGADOS DE NUESTRA SEGURIDAD OREMOS: OMNIPOTENTE Y ETERNO FIOS QUE CON INEFABLE PROVIDENCUA DESTINASTE A CADA REINO Y A CADA NACIÓN UN ANGEL CUSTODIO TE SUPLICAMOS UE BAJO SU PATROCINIO RUSIA Y ESPAÑA SEAN LIBRADAS DE TODA ADVERSIDAD

 

Incipit
In nómine Patris, + et Fílii, et Spíritus Sancti. Amen.
2
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 juventútem meam.
S. Júdica 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 juventútem 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.
S. Introíbo ad altáre Dei.
M. Ad Deum, qui lætíficat juventútem meam.
3
P. I will go in to 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 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.
P. I will go in to the altar of God.
S. To God who giveth joy to my youth.
V. Adjutórium nostrum + in nómine Dómini.
R. Qui fecit cælum et terram.
Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis, fratres: quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem 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.
S. Amen.
M. Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joánni 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 Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et te, pater, oráre pro me ad Dóminum, Deum nostrum.
S. Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam.
R. Amen.
S. Indulgéntiam, + absolutiónem et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus.
R. Amen.
4
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, quǽsumus, 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.
5
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
Salus pópuli ego sum, dicit Dóminus: de quacúmque tribulatióne clamáverint ad me, exáudiam eos: et ero illórum Dóminus in perpétuum.
Ps 77:1
Attendite, pópule meus, legem meam: inclináte aurem vestram in verba oris mei.
V. Glória Patri, et Fílio, et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen.
Salus pópuli ego sum, dicit Dóminus: de quacúmque tribulatióne clamáverint ad me, exáudiam eos: et ero illórum Dóminus in perpétuum
6
Introit

I am the salvation of the people, says the Lord; in whatever tribulation they shall cry to Me, I will hear them; and I will be their Lord forever.
Ps 77:1
Hearken, My people, to My teaching; incline your ears to the words of My mouth.
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.
I am the salvation of the people, says the Lord; in whatever tribulation they shall cry to Me, I will hear them; and I will be their Lord forever.
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.
7
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
omit.
8
Gloria
omit.
Oratio
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Orémus.
Omnípotens et miséricors Deus, univérsa nobis adversántia propitiátus exclúde: ut mente et córpore páriter expedíti, quæ tua sunt, líberis méntibus exsequámur.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.

Orémus.
Commemoratio S. Remigii Episcopi Confessoris
Da, quǽsumus, omnípotens Deus: ut beáti Remígii Confessóris tui atque Pontíficis veneránda solémnitas, et devotiónem nobis áugeat et salútem.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
9
Collect
V. The Lord be with you.
R. And with thy spirit.
Let us pray.
Almighty and merciful God, graciously keep away from us all misfortune, that, unhampered in soul and body, we may perform with peaceful minds the works that are Yours.
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.

Let us pray.
Commemoration S. Remigii Episcopi Confessoris
Grant, we beseech Thee, almighty God, that the solemn feast of blessed Remigius, Thy Confessor and Bishop, may both increase our devotion and advance our salvation.
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 Epístolæ beáti Pauli Apóstoli ad Ephésios
Ephes 4:23-28
Fratres: Renovámini spíritu mentis vestræ, et indúite novum hóminem, qui secúndum Deum creátus est in justítia et sanctitáte veritátis. Propter quod deponéntes mendácium, loquímini veritátem unusquísque cum próximo suo: quóniam sumus ínvicem membra. Irascímini, et nolíte peccáre: sol non occídat super iracúndiam vestram. Nolíte locum dare diábolo: qui furabátur, jam non furétur; magis autem labóret, operándo mánibus suis, quod bonum est, ut hábeat, unde tríbuat necessitátem patiénti.
R. Deo grátias.
10
Lesson
Lesson from the letter of St. Paul the Apostle to the Ephesians
Eph 4:23-28
Brethren: Be renewed in the spirit of your mind, and put on the new man, which has been created according to God in justice and holiness of truth. Wherefore, put away lying and speak truth each one with his neighbor, because we are members of one another. Be angry and do not sin; do not let the sun go down upon your anger; do not give place to the devil. He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands at what is good, that he may have something to share with him who suffers need.
R. Thanks be to God.
Graduale
Ps 140:2
Dirigátur orátio mea, sicut incénsum in conspéctu tuo, Dómine.
V. Elevatio mánuum meárum sacrifícium vespertínum. Allelúja, allelúja
Ps 104:1
Confitémini Dómino, et invocáte nomen ejus: annuntiáte inter gentes ópera ejus. Allelúja.
11
Gradual
Ps 140:2
Let my prayer come like incense before You, O Lord.
V. The lifting up of my hands, like the evening sacrifice. Alleluia, alleluia.
Ps 104:1
V. Give thanks to the Lord, invoke His name; make known among the nations His deeds. Alleluia.
Evangelium
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.
Jube, 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 Matthǽum
R. Glória tibi, Dómine.
Matt 22:1-14
In illo témpore: Loquebátur Jesus princípibus sacerdótum et pharisǽis in parábolis, dicens: Símile factum est regnum cœlórum hómini regi, qui fecit núptias fílio suo. Et misit servos suos vocáre invitátos ad nuptias, et nolébant veníre. Iterum misit álios servos, dicens: Dícite invitátis: Ecce, prándium meum parávi, tauri mei et altília occísa sunt, et ómnia paráta: veníte ad núptias. Illi autem neglexérunt: et abiérunt, álius in villam suam, álius vero ad negotiatiónem suam: réliqui vero tenuérunt servos ejus, et contuméliis afféctos occidérunt. Rex autem cum audísset, iratus est: et, missis exercítibus suis, pérdidit homicídas illos et civitátem illórum succéndit. Tunc ait servis suis: Núptiæ quidem parátæ sunt, sed, qui invitáti erant, non fuérunt digni. Ite ergo ad exitus viárum et, quoscúmque invenéritis, vocáte ad núptias. Et egréssi servi ejus in vias, congregavérunt omnes, quos invenérunt, malos et bonos: et implétæ sunt núptiæ discumbéntium. Intrávit autem rex, ut vidéret discumbéntes, et vidit ibi hóminem non vestítum veste nuptiáli. Et ait illi: Amíce, quómodo huc intrásti non habens vestem nuptiálem? At ille obmútuit. Tunc dixit rex minístris: Ligátis mánibus et pédibus ejus, míttite eum in ténebras exterióres: ibi erit fletus et stridor déntium. Multi enim sunt vocáti, pauci vero elécti.
R. Laus tibi, Christe.
S. Per Evangélica dicta, deleántur nostra delícta.
12
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 Matthew
R. Glory be to Thee, O Lord.
Matt 22:1-14
At that time, Jesus spoke to the chief priests and the Pharisees in parables, saying, The kingdom of heaven is like a king who made a marriage feast for his son. And he sent his servants to call in those invited to the marriage feast, but they would not come. Again he sent out other servants, saying, "Tell those who are invited, behold, I have prepared my dinner; my oxen and fatlings are killed, and everything is ready; come to the marriage feast." But they made light of it, and went off, one to his farm, and another to his business; and the rest laid hold of his servants, treated them shamefully, and killed them. But when the king heard of it, he was angry; and he sent his armies, destroyed those murderers, and burnt their city. Then he said to his servants, "The marriage feast indeed is ready, but those who were invited were not worthy; go therefore to the crossroads, and invite to the marriage feast whomever you shall find." And his servants went out into the roads, and gathered all whom they found, both good and bad; and the marriage feast was filled with guests. Now the king went in to see the guests, and he saw there a man who had not on a wedding garment. And he said to him, "Friend, how did you come in here without a wedding garment?" But he was speechless. Then the king said to the attendants, "Bind his hands and feet and cast him forth into the darkness outside, where there will be the weeping and the gnashing of teeth." For many are called, but few are chosen.
R. Praise be to Thee, O Christ.
S. By the words of the Gospel may our sins be blotted out.
Credo
omit.
13
Creed
omit.
Offertorium
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Orémus.
Ps 137:7
Si ambulávero in médio tribulatiónis, vivificábis me, Dómine: et super iram inimicórum meórum exténdes manum tuam, et salvum me fáciet déxtera tua.
14
Offertory
P. The Lord be with you.
S. And with thy spirit.
Let us pray.
Ps 137:7
Though I walk amid distress, You preserve me, O Lord; against the anger of my enemies You raise Your hand; Your right hand saves me.
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.
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 hujus aquæ et vini mystérium, ejus divinitátis esse consórtes, qui humanitátis nostræ fíeri dignátus est párticeps, Jesus Christus, Fílius tuus, Dóminus noster: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus: per ómnia sǽcula 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 majestátis tuæ, pro nostra et totíus mundi salúte, 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 béne + dic hoc sacrifícium, tuo sancto nómini præparátum.
17
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.
18
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 Trínitas, hanc oblatiónem, quam tibi offérimus ob memóriam passiónis, resurrectiónis, et ascensiónis Jesu Christi, Dómini nostri: et in honórem beátæ Maríæ semper Vírginis, et beáti Joannis 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.
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
Hæc múnera, quǽsumus, Dómine, quæ óculis tuæ majestátis offérimus, salutária nobis esse concéde.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
Commemoratio S. Remigii Episcopi Confessoris
Sancti tui, quǽsumus, Dómine, nos ubíque lætíficant: ut, dum eórum mérita recólimus, patrocínia sentiámus.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
20
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
Grant, we beseech You, O Lord, that these gifts which we offer in the sight of Your majesty, may be the means of our salvation.
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.
Commemoration S. Remigii Episcopi Confessoris
May Your Saints, we beseech You, O Lord, everywhere make us joyful: so that, while we reflect upon their merits, we may enjoy their help.
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
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
V. Sursum corda.
R. Habémus ad Dóminum.
V. Grátias agámus Dómino, Deo nostro.
R. Dignum et justum est.

Communis
Vere dignum et justum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: per Christum, Dóminum nostrum. Per quem majestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Cæli cælorúmque Virtútes ac beáta Séraphim sócia exsultatióne concélebrant. Cum quibus et nostras voces ut admítti jubeas, deprecámur, súpplici confessione 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.
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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. Through 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 us to 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 ígitur, clementíssime Pater, per Jesum Christum, Fílium tuum, Dóminum nostrum, súpplices rogámus, ac pétimus, uti accépta hábeas 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 N. et Antístite nostro N. et ómnibus orthodóxis, atque cathólicæ et apostólicæ 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. and 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 Jesu Christi: sed
et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Jacóbi, Joánnis, Thomæ, Jacóbi, Philíppi, Bartholomǽi, Matthǽi, Simónis et Thaddǽi: Lini, Cleti, Cleméntis, Xysti, Cornélii, Cypriáni, Lauréntii, Chrysógoni, Joánnis 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:
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 ígitur oblatiónem servitútis nostræ, sed et cunctæ famíliæ tuæ,
quǽsumus, Dómine, ut placátus accípias: diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum júbeas grege numerári. Per Christum, Dóminum nostrum. Amen.
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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, quǽsumus, bene + díctam, adscríp + tam, ra + tam, rationábilem, acceptabilémque fácere dignéris: ut nobis Cor + pus, et San + guis fiat dilectíssimi Fílii tui, Dómini nostri Jesu 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 cælum ad te Deum, Patrem suum omnipoténtem, tibi grátias agens, bene + díxit, 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 cenátum est, accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas: item tibi grátias agens, bene + díxit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes.
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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 ÆTERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.


Hæc quotiescúmque fecéritis, in mei memóriam faciétis.
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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, ejúsdem Christi Fílii tui, Dómini nostri, tam beátæ passiónis, nec non et ab ínferis resurrectiónis, sed et in cælos gloriósæ ascensiónis: offérimus præcláræ majestáti tuæ de tuis donis ac datis, hóstiam + puram, hóstiam + sanctam, hóstiam + immaculátam, Panem + sanctum vitæ ætérnæ, et Cálicem + 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 justi 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: jube hæc perférri per manus sancti Angeli tui in sublíme altáre tuum, in conspéctu divínæ majestátis tuæ: ut, quotquot ex hac altáris participatióne sacrosánctum Fílii tui Cor + pus, et Sán + guinem sumpsérimus, omni benedictióne cælésti 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, et 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 Joánne, 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. 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, sanctí + ficas, viví + ficas, bene + dícis et præstas nobis.
Per ip + sum, et cum ip + so, et in ip + so, est tibi Deo Patri + omnipoténti, in unitáte Spíritus + Sancti,
omnis honor, et glória.
Per ómnia sǽcula sæculórum.
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 institutióne formáti audémus dícere:
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. Amen.
37
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, 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, da propítius pacem in diébus nostris: ut, ope misericórdiæ tuæ adjúti, et a peccáto simus semper líberi et ab omni perturbatióne secúri.
Per eúndem Dóminum nostrum Jesum Christum, Fílium tuum.
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus.
V. Per ómnia sǽcula sæculórum.
R. Amen.
Pax Dómini sit semper vobíscum.
R. Et cum spíritu 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.
Hæc commíxtio, et consecrátio Córporis et Sánguinis Dómini nostri Jesu 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 Jesu 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.
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 Jesu 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 Jesu Christe, quod ego indígnus súmere præsúmo, non mihi provéniat in judícium 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.
Panem cæléstem accípiam, 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.
44
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 Jesu 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 Jesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
46
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

47
Communio

Quod ore súmpsimus, Dómine, pura mente capiámus: et de múnere temporáli fiat nobis remédium sempitérnum.
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.
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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
Ps 118:4-5
Tu mandásti mandáta tua custodíri nimis: útinam dirigántur viæ meæ, ad custodiéndas justificatiónes tuas.
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Communion
Ps 118:4-5
You have commanded that Your precepts be diligently kept. Oh, that I might be firm in the ways of keeping Your statutes!
Postcommunio
S. Dóminus vobíscum.
R. Et cum spíritu tuo.
Orémus.
Tua nos, Dómine, medicinális operátio, et a nostris perversitátibus cleménter expédiat, et tuis semper fáciat inhærére mandátis.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.

Orémus.
Commemoratio S. Remigii Episcopi Confessoris
Præsta, quǽsumus, omnípotens Deus: ut, de percéptis munéribus grátias exhibéntes, intercedénte beáto N. Confessóre tuo atque Pontífice, benefícia potióra sumámus.
Per Dóminum nostrum Jesum 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.
May Your healing power, O Lord, mercifully deliver us from our waywardness and make us ever keep Your commandments.
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.

Let us pray.
Commemoration S. Remigii Episcopi Confessoris
Grant, we beseech You, almighty God, that as we thank You for the favors we have received, we may, by the intercession of blessed N., Your Confessor and Bishop, obtain still greater blessings.
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
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. Benedicámus Dómino.
R. Deo grátias.
52
V. Let us bless the Lord.
R. Thanks be to God.
Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium, quod óculis tuæ majestátis 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. Dóminus vobíscum.
R. Et cum spíritu tuo.
Inítium ++ sancti Evangélii secúndum Joánnem
R. Glória tibi, Dómine.
Joann. 1, 1-14.
Junctis 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 Joánnes. 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 ejus: 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 ejus, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis.
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.
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, Jesus.
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, Jesus.
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, Jesus.
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 Jesum, 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 Joseph, ejus 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 Jesu sacratíssimum.
O. Miserére nobis.
S. Cor Jesu sacratíssimum.
O. Miserére nobis.
S. Cor Jesu sacratíssimum.
O. Miserére nobis.
56
Leonine Prayers
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.

EUDAIMONIA

 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 202

TIRAR PIEDRAS CONTRA EL AMOR ES ACANTEAR LA VIDA. CRISTO APARECE RODEADO DE SANTAS MUJERES PERO EN REALIDAD ¿ERAN SANTAS? AHI QUEDA LA PREGUNTA

 

EN SEGOVIA CIUDAD LEVITICA DURANTE EL FRANQUISMO HABÍA LA FARELA IMPORTANTE CASA DE PUTAS JUNTO AL CONVENTO DE MONJAS DE SANTA ISABEL

 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 TIRAR 

2024-09-30

 

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

URBANITAS CONTRA AGRÍCOLAS JUDIOS VERSUS CRISTIANOS. LAS CIUDADES CENTROS DE PERVERSIÓN. VIVIFR EN EL CAMPO ES ESTAR EN COMUNIÓN CON LA NATURALEZA

 

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


EN SEGOVIA CIUDAD LEVITICA DURANTE EL FRANQUISMO HABÍA LA FARELA IMPORTANTE CASA DE PUTAS JUNTO AL CONVENTO DE MONJAS DE SANTA ISABEL

 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

¿VOLVERA EL PROFETA ELIAS A LA TIERRA PARA CONVERTIR A LOS JUDIOS? Y ENOJ A PROCURAR LA RECONCILIACION DEL ISLAM CON CRISTO? HE AQUI UNA VERSION TEOLOGICA DE LA ORTODOXIA RUSA SOBRE EL APOCALIPSIS

 

The Future of Russia and the End of the World

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.

de ORTHODOX CHRISTIANITY

 

In Search of Chonae, the Place of Archangel Michael’s Miracle

    

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.