Text of the Mass 4:
Mass of the Faithful
1) - Introduction|
2) - Preparations for the Mass
3) - Text I: Mass of the Catechumens
4) - Text II: Mass of the Faithful
THE MASS OF THE FAITHFUL
The priest turns by the Epistle side and says Dominus vobiscum
extending his hands, rejoining them and turning back the same way.
|C. Dominus vobiscum.|
C. The Lord be with you.
R. Et cum spiritu tuo.
R. And with your
|Bowing to the Cross, the priest extends and rejoins his hands in a
straight line, saying aloud Oremus and reading the Offertory from
the Missal. Formerly, the prayers of the faithful and the offertory
procession took place at this stage, but this prolonged the Mass and was
gradually replaced from the 10th century onwards by the offering of money.
The priest removes the chalice veil from the chalice with both hands,
folding it and placing it on his right, outside the corporal. Laying his
left hand on the altar outside the corporal, he takes the chalice by the
stem with his right hand and places it outside the corporal on his right.
If the priest is to consecrate other hosts, he places them on the
corporal in an open ciborium or simply lays them on the corporal. He takes
the pall from the chalice and lays it on the folded chalice veil. With his
right hand, he takes the paten with the altar bread on it and lifts it
chest-high with the thumb and forefingers of both hands over the corporal.
Looking up to the Cross, then down at the host, he says silently the
Suscipe sancte Pater, offering the host for his sins and those of all
faithful Christians. All the Offertory prayers are mediaeval, arriving in
Rome from Northern Europe only in the 14th century.
|C. Suscipe, sancte Pater, omnipotens aeterne Deus, hanc
immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo
vivo et vero, pro innumerabilibus peccatis et offensionibus et
negligentiis meis, et pro omnibus circumstantibus, sed et pro omnibus
fidelibus Christianis vivis atque defunctis: ut mihi et illis proficiat ad
salutem in vitam aeternam. Amen.
C. Holy Father, almighty, eternal God, accept this spotless host
which I - your unworthy servant - offer You, my living and true God, for
my countless sins, offences and neglects and for everyone here, as well as
for all faithful Christians, living and dead. Accept it for me and for
them, that we may be saved and brought to everlasting life. Amen.
the end of this prayer, the priest lowers the paten close to the corporal
and traces the Sign of the Cross with it towards himself, then from left
to right, before sliding the altar bread off the paten onto the front of
the corporal - without touching it. With his left hand on the altar, he
places the paten halfway under the corporal on his right and closes the
ciborium if necessary.
With joined hands, the priest moves to the Epistle corner. He takes the
chalice by the stem with his left hand and wipes the inside with the
purificator, which he then hangs over his left thumb. With his right hand,
he takes the wine cruet and pours almost half the wine into the chalice,
Making the Sign of the Cross over the water cruet, the priest begins
the prayer Deus qui humanae substantiae. At the words per hujus
aquae, he takes the cruet and pours a drop or two into the chalice. This
custom, mentioned by St Justin Martyr early in the second century,
symbolises the union of Christ's human and divine natures, as well as the
union of Christ with the faithful. As the priest says the Holy Name, he
bows towards the Cross.
|C. Deus, qui humanae substantiae dignitatem mirabiliter
condidisti et mirabilius reformasti: da nobis per hujus aquae et vini
mysterium ejus divinitatis esse consortes, qui humanitatis nostrae fieri
dignatus est particeps, Jesus Christus, Filius tuus, Dominus noster: Qui
tecum vivit et regnat in unitate Spiritus Sancti, Deus: per omnia saecula
C. O God, who wonderfully created human nature and even more
wonderfully restored it, grant that - through the mystery of this water
and wine - we may partake in the divinity of the One who deigned to share
our humanity: Jesus Christ, Your Son, our Lord, who is God, living and
reigning with You in the unity of the Holy Ghost, for ever and ever. Amen.
priest may wipe away drops from the side of the chalice with the
purificator before he replaces the chalice next to the corporal and, still
holding the purificator, returns to the centre of the altar. There he
folds the purificator over that half of the paten still showing. Taking
the chalice by the stem with his right hand and holding the base with his
left, he lifts it until the rim is level with his eyes and, looking at the
Cross, says silently the Offerimus tibi.
At the end of the prayer, he lowers the chalice and makes the Sign of
the Cross with it over the centre of the altar (not over the host). He
places the chalice in the centre of the corporal and holds the chalice
base with his left fingers to prevent it spilling as he replaces the pall
|C. Offerimus tibi, Domine, calicem salutaris, tuam
deprecantes clementiam: ut in conspectu divinae majestatis tuae pro nostra
et totius mundi salute cum odore suavitatis ascendat. Amen.
C. Lord, we offer You the chalice of salvation, asking Your
mercy, that our offering may rise with a sweet fragrance in the sight of
Your divine majesty, for our salvation and that of the whole world. Amen.
|Bowing moderately, he joins his hands and lays his fingers on the
front of the altar, saying silently the prayer In spiritu
humilitatis, based on the prayer of Azarias before King
|C. In spiritu humilitatis et in animo contrito suscipiamur a
te, Domine: et sic fiat sacrificium nostrum in conspectu tuo hodie, ut
placeat tibi, Domine Deus.
C. With a humble spirit and contrite hearts, may we be received
by You, Lord, and may our sacrifice be offered in Your sight today so that it
may please You, Lord God.
|Standing erect, he looks up to Heaven for a moment, extends and
raises his hands, then lowers his eyes and joins his hands, saying the
Veni sanctificator - a prayer found in a seventh century Irish
sacramentary. At the word benedic, the priest lays his left hand outside
the corporal and makes the Sign of the Cross with his right hand over the
host and chalice.
|C. Veni, sanctificator, omnipotens aeterne Deus: et
benedic+hoc sacrificium, tuo sancto nomini praeparatum.
C. Come, Sanctifier, almighty, eternal God, and bless this
sacrifice prepared for Your holy name.
signify the purity of heart needed for the sacrifice, the priest now moves
with joined hands to the Epistle side for the lavabo. Facing the server,
he holds the tips of his thumbs and forefingers together over the dish -
in front of the altar - while the server pours water over them. As the
priest says the Lavabo inter innocentes, he dries his hands on the
towel offered by the server, bowing towards the Cross as he says the
Gloria Patri. (The Gloria is omitted in Masses for the Dead.) The
priest lays his left hand on the altar as he hands the towel back to the
|C. Lavabo inter innocentes manus meas et circumdabo altare
tuum, Domine, ut audiam vocem laudis, et enarrem universa mirabilia tua.
Domine, dilexi decorem domus tuae, et locum habitationis gloriae tuae. Ne
perdas cum impiis, Deus, animam meam, et cum viris sanguinum vitam meam;
in quorum manibus iniquitates sunt, dextera eorum repleta est muneribus.
Ego autem in innocentia mea ingressus sum; redime me, et miserere me.
Pes meus statit in directo: in ecclesiis benedicam te Domine.
Patri, et Filio, et Spiritui Sancto, sicut erat in principio, et nunc, et
semper, et in saecula saeculorum. Amen.
C. I will wash my hands among the innocents and go round Your
altar Lord, so I may listen to the sound of praise and may tell of all
Your wonderful works. Lord, I have loved the beauty of Your house and the
place where Your glory dwells. Do not let my soul be lost with sinners.
Save my life from the men of blood whose hands are sinful, whose right
hands are full of bribes.
But I have walked in innocence; deliver me in
Your mercy. My foot has stood in the right path; I will bless You in the
churches, O Lord.
Glory be to the Father, and to the Son, and to the
Holy Ghost, as it was in the beginning, is now and ever shall be, world
without end. Amen.
|Returning to the centre with hands joined while finishing the
prayer, the priest looks up to the Cross then looks down and, bowing
slightly with his hands joined on the altar, he says silently the
Suscipe sancta Trinitas.
|C. Suscipe, sancta Trinitas, hanc oblationem, quam tibi
offerimus ob memoriam passionis, resurrectionis, et ascensionis Jesu
Christi Domini nostri: et in honorem beatae Mariae semper Virginis, et
beati Joannis Baptistae, et sanctorum apostolorum Petri et Pauli, et
istorum, et omnium sanctorum: ut illis proficiat ad honorem, nobis autem
ad salutem: et illi pro nobis intercedere dignentur in coelis, quorum
memoriam agimus in terris. Per eundem Christum Dominum nostrum. Amen.
C. Accept, Holy Trinity, this offering which we make in memory of
the passion, resurrection and ascension of Our Lord Jesus Christ, and in
honour of blessed Mary ever Virgin, of blessed John the Baptist, of the
holy apostles Peter and Paul, of these (saints whose relics are in the altar) and
all the saints. May this offering bring them honour and us salvation, and
may those whose memory we commemorate on earth intercede for us in heaven.
Through the same Christ Our Lord. Amen.
|Then, laying his hands palm downwards on the altar outside the
corporal, the priest kisses the altar. Joining his hands and with eyes
cast down, the priest turns to the people for the last time before
Communion. Extending his hands in a straight line and rejoining them and
raising his voice a little, he says Orate fratres, turning back this time
by the Gospel side while he completes the prayer silently.
|C. Orate, fratres, ut meum ac vestrum sacrificium
acceptabile fiat apud Deum Patrem omnipotentem.|
brethren, that my sacrifice and yours may be acceptable to God the
R. Suscipiat Dominus sacrificium de manibus tuis ad laudem et
gloriam nominis sui, ad utilitatem quoque nostram, totiusque Ecclesiae
R. May the Lord accept the sacrifice at your
hands, for the praise and glory of His name, for our benefit and that of
all His holy Church.
the end of the server's response, he replies Amen silently.
Extending his hands, palms facing one another, and - without saying
Oremus - he reads the Secret prayers from the Missal. Historically
these offertory prayers were said silently (or secretly) while the
offertory psalm was being sung.
At the end of the final Secret prayer, the priest pauses, lays his
right hand flat on the altar and, with his left hand, finds the Preface in
the Missal. Then, laying his left hand on the altar, he says aloud Per
omnia saecula saeculorum. With his hands still flat on the altar, the
priest says aloud Dominus vobiscum. Then he raises his hands to
shoulder height, palms facing one another, and says aloud the Sursum
corda and the Gratias agamus, rejoining his hands as he says
these words. At the words Deo nostro, the priest looks up at the
Cross, then bows his head.
|C. Per omnia saecula saeculorum.|
C. For ever and
C. Dominus vobiscum.
C. The Lord be with you.
R. Et cum spiritu tuo.
R. And with your
C. Sursum corda.
C. Lift up your hearts.
R. Habemus ad Dominum.
R. We have lifted
them up to the Lord.
C. Gratias agamus Domino Deo nostro.
C. Let us give
thanks to the Lord our God.
R. Dignum et justum est.
R. It is right and
Preface - or introduction to the Canon - is said aloud, the priest
standing with hands again extended. The Preface of the Holy Trinity is said on most Sundays in the year:
|C. Vere dignum et justum est, aequum et salutare, nos tibi
semper et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne
Deus: Qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus
es Dominus: non in unius singularitate personae, sed in unius Trinitate
substantiae. Quod enim de tua gloria, revelante te, credimus, hoc de Filio
tuo, hoc de Spiritu Sancto, sine differentia discretionis sentimus. Ut in
confessione verae sempiternaeque Deitatis, et in personis proprietas, et
in essentia unitas, et in majestate adoretur aequalitas. Quam laudant
angeli atque archangeli, cherubim quoque ac seraphim: qui non cessant
clamare quotidie, una voce dicentes:
C. It is truly right and just, proper and fitting for our
salvation, that we should always and everywhere give You thanks, holy
Lord, almighty Father, eternal God. With Your only-begotten Son and the
Holy Ghost, You are one God and one Lord - not one as a single person, but
three Persons in one substance. Whatever we believe, by Your revelation,
about Your glory, we believe the same about Your Son and the Holy Ghost,
without any difference or distinction. So, acknowledging the true and
eternal Godhead, we adore each distinct Person in a unity of being and an
equality of majesty. In praise of this, the angels and archangels, the
cherubim and seraphim also lift up their voices day by day, saying with
the end, he joins his hands and bows moderately for the Sanctus,
which is said in a slightly quieter voice. At the Benedictus, the priest
stands erect and makes the Sign of the Cross.
|C. Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. Pleni
sunt coeli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit
in nomine Domini. Hosanna in excelsis.
C. Holy, holy, holy, Lord God of hosts. Heaven and earth are full
of Your glory. Hosanna in the highest. Blessed is He who comes in the name
of the Lord. Hosanna in the highest.
he lays his right hand on the altar and, with his left hand, finds in the
Missal the beginning of the Canon of the Mass. The word Canon comes from a
Greek word meaning a standard or rule and, since the seventh century, it
has been fixed in its present, unchanging form. The Canon is the most
solemn part of the liturgy and is said almost entirely silently.
At the opening prayer of the Canon, the Te igitur, the priest
looks up at the Cross, extends and lifts his hands, then looks down, joins
his hands, bows low and places his fingertips on the edge of the altar.
After the words rogamus et petimus, the priest lays his hands flat
on the altar outside the corporal and kisses the altar. Then he stands
erect and rejoins his hands.
After the word benedicas, the priest lays his left hand on the
altar outside the corporal and with the right makes the Sign of the Cross
slowly three times over the host and chalice as he says haec+dona,
haec+munera, haec+sancta sacrificia illibata. After the third cross,
the priest doesn't rejoin his hands, but holds them extended at shoulder
height, palms facing each other and fingers straight. This remains the
normal position of the hands for the whole of the Canon. At the reference
to the Pope and local Bishop, the priest adds their names in the ablative
|C. Te igitur, clementissime Pater, per Jesum Christum Filium
tuum, Dominum nostrum, supplices te rogamus ac petimus uti accepta habeas
et benedicas haec+dona, haec+munera, haec+sancta sacrificia illibata, in
primis quae tibi offerimus pro Ecclesia tua sancta catholica: quam
pacificare, custodire, adunare, et regere digneris toto orbe terrarum: una
cum famulo tuo Papa nostro Joanne Paulo et Antistite nostro N. et omnibus orthodoxis
atque catholicae et apostolicae fidei cultoribus.
C. So, most merciful Father, we pray and beg You, through Jesus
Christ Your Son our Lord, to accept and bless these gifts, these
offerings, these holy and spotless sacrifices. We offer them first of all
for Your holy Catholic Church. Keep and guide her in peace and unity
throughout the world, with Your servant, our Pope John Paul and our Bishop
(name) and all those right-thinking people who believe and profess the
Catholic and apostolic faith.
the Memento Domine, the priest raises and joins his hands in front
of his face for a moment and stands with bowed head as he recalls those
among the living for whom he specially wishes to pray. Then, standing
erect again with the hands extended, he continues et omnium
circumstantium. In the eleventh century, this prayer replaced the
prayer over the diptychs - the tablets on which were written the names of
those for whom special prayers were offered.|
|C. Memento, Domine, famulorum famularumque tuarum N. et N.
omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro
quibus tibi offerimus, vel qui tibi offerunt hoc sacrificium laudis, pro
se suisque omnibus: pro redemptione animarum suarum, pro spe salutis et
incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.
C. Remember, Lord, Your servants (here the celebrant silently
mentions those for whom he wishes to pray) and everyone here, whose faith
and devotion are known to You. We offer this sacrifice of praise for them,
or they offer it for themselves and for those dear to them, for the
redemption of their souls, hoping for their salvation and wellbeing, and
paying homage to You, the eternal, living and true God.
Communicantes links the sacrifice with the Mother of God, the
Apostles and twelve early martyrs. The priest bows his head towards the
book at the name Mariae and towards the Cross at Jesu
Christi. At the words per eundem, he joins his hands.
|C. Communicantes, et memoriam venerantes, in primis gloriosae
semper Virginis Mariae, Genitricis Dei et Domini nostri Jesu Christi: sed
et beati Joseph ejusdem Virginis Sponsi et beatorum apostolorum ac
martyrum tuorum, Petri et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi,
Philippi, Bartholomaei, Matthaei, Simonis et Thaddae: Lini, Cleti,
Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Joannis et
Pauli, Cosmae et Damiani: et omnium sanctorum tuorum; quorum meritis
precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio.
Per eundem Christum Dominum nostrum. Amen.
C. We honour the memory, first of all, of the glorious ever-Virgin
Mary, Mother of our God and Lord Jesus Christ, and also of blessed Joseph
her husband, Your blessed apostles and martyrs Peter and Paul, Andrew,
James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and
Thaddeus, Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence,
Chrysogonus, John and Paul, Cosmas and Damian, and all Your saints. In
communion with them, and by their merits and prayers, grant that we may be
guarded and helped by Your protection in all things, through the same
Christ our Lord. Amen.
the Hanc igitur, the bell is rung once as the priest extends his
hands over the chalice, keeping his right thumb crossed over the left and
opening the hands palms downwards. This gesture, emphasising the
sacrificial nature of the Mass, was introduced into this early prayer in
the 16th century as a response to the Protestant denial of the sacrifice
of the Mass. At the Per Christum, the priest rejoins his hands.
|C. Hanc igitur oblationem servitutis nostrae, sed et cunctae
familiae tuae, quaesumus Domine ut placatus accipias: diesque nostros in
tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum
tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.
C. So Lord, we Your servants - and with us Your whole family -
beg You to accept this offering. Order our days in Your peace and command
that we be saved from everlasting damnation and that we be counted part of
Your chosen flock, through Christ our Lord. Amen.
priest continues with the Quam oblationem. After the word
quaesumus, the priest rests his left hand on the altar and makes
the Sign of the Cross three times over the offerings as he says
bene+dictam, ad+scriptam, ra+tam, once over the host as he says
Cor+pus and once over the chalice as he says San+guis. Then
he rejoins his hands, bowing his head as he says Jesu Christi.
|C. Quam oblationem tu, Deus, in omnibus, quaesumus,
bene+dictam, ad+scriptam, ra+tam, rationabilem, acceptabilemque facere
digneris: ut nobis Cor+pus et San+guis fiat dilectissimi Filii tui, Domini
nostri Jesu Christi.
C. O God, we pray that You will make this offering altogether
blessed, approved, confirmed, worthy of reason and Your acceptance, so it
may become for us the Body and Blood of Your dearly beloved Son, our Lord
the priest wishes to consecrate other hosts, he removes the top from the
ciborium with his right hand, holding the base with his left fingers. All
the hosts to be consecrated must be on the corporal.
Now the priest comes to the highpoint of the Mass, the Consecration. If
necessary, he wipes his thumbs and forefingers on the front corners of the
corporal. As he says Qui pridie, he takes the host between the
thumb and forefinger of both hands. This is done by pressing on the further
edge of the host with the left forefinger, taking the host with the right
forefinger and thumb. The other fingers are extended and joined behind the
host, with hands resting on the altar.
As the priest says elevatis oculis, he looks up to Heaven then
immediately looks down and bows his head at the words gratias
agens. At the word bene+dixit, the priest makes the Sign of the
Cross over the host with his right hand held straight.
|C. Qui pridie quam pateretur, accepit panem in sanctas ac
venerabiles manus suas, et elevatis oculis in coelum ad te Deum, Patrem
suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque
discipulis suis, dicens: Accipite, et manducate ex hoc omnes:
C. On the day before He suffered, He took bread in His holy and
sacred hands. Lifting up His eyes to heaven, to You God, His almighty
Father, He gave You thanks, blessed the bread, broke it and gave it to His
disciples, saying: Take, all of you, and eat of this
he comes to the actual words of consecration, the priest bows over the
altar, leaning his forearms on it and, looking at the host, he slowly and
reverently, in a low voice, pronounces Our Lord's own words. Thus - acting
in the person of Christ - he changes the substance of the host into the
Body, Blood, Soul and Divinity of our Saviour.
Immediately after the words Hoc est enim Corpus Meum, he stands
erect then genuflects on his right knee, still holding the Host with both
hands over the altar. He stands immediately and, looking at the Host,
slowly raises It straight up before him over the corporal, so It may be
adored by the people. This practice was instituted by the Irish Bishops in
1219 at the order of Pope Honorius III. Looking all the time at the Host,
the priest replaces it reverently on the corporal and genuflects again,
his hands on the corporal.
The bell is rung three times as the celebrant genuflects, shows the
Body of Christ to the people, and genuflects again.
|C. HOC EST ENIM CORPUS MEUM
C. FOR THIS IS MY BODY
this point until the ablution after Communion, out of reverence for any
fragments of the Body of Christ which might adhere to his fingers, the
priest holds together the thumb and forefinger of each hand and doesn't
separate them, even to turn the pages of the Missal. He also places his
hands on the corporal - rather than outside it - during any genuflection
until his fingers have been purified after Communion.
Rising from the second genuflection, the priest removes the pall from
the chalice and lays it on the Epistle side. As always, he steadies the
foot of the chalice with his left hand. He may rub his fingers and thumbs
over the chalice to allow fragments of the consecrated Host to fall into
Standing erect, he takes the chalice by the stem in both hands, and,
saying the Simili modo, he lifts it a little and
replaces it on the corporal, still holding it. He bows at the words
gratias agens and, at the word bene+dixit, he makes the Sign of the
Cross over the chalice with his right hand, his finger and thumb still
together. Then he holds the stem with his right hand and the foot of the
chalice with the left as he says deditque discipulis suis dicens:
Accipite et bibite ex eo omnes. He bends over the altar, leaning his
forearms on it, and lifts the chalice a little, with the three fingers of
the left hand under the base.
In the same low, attentive voice he pronounces the words of
consecration of the Precious Blood. As he says the words in remissionem
peccatorum, he stands upright.
|C. Simili modo postquam cenatum est, accipiens et hunc
praeclarum calicem in sanctas ac venerabiles manus suas: item tibi gratias
agens, bene+dixit, deditque discipulis suis, dicens: Accipite et bibite ex
HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET AETERNI TESTAMENTI : MYSTERIUM
FIDEI : QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM
Haec quotiescumque feceritis, in mei memoriam facietis.
C. Likewise, after supper, He also took this excellent chalice
in His holy and sacred hands and, again giving You thanks, He blessed it
and gave it to His disciples saying: Take, all of you, and drink of this,
FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND EVERLASTING
COVENANT: A MYSTERY OF FAITH: IT WILL BE SHED FOR YOU AND FOR MANY FOR THE
FORGIVENESS OF SINS.
Whenever you will do these things, you will do them in memory of Me.
|Placing the chalice on the altar, he lays his hands on the corporal
and genuflects. Standing, he takes the chalice in both hands, the stem
between the second and third fingers of his right hand, the left
supporting the base, and lifts it slowly over the corporal so the people
may worship the Blood of Christ. Putting it back on the corporal, he
covers it with the pall and genuflects again.
Standing erect and holding the hands extended, with fingers and thumbs
joined, he continues with the Unde et memores, the anamnesis or
commemoration of Christ and His mysteries. At the words de tuis donis
ac datis, the priest joins his hands then places his left hand on the
corporal and, with the right hand, slowly makes the Sign of the Cross
three times over the Host and chalice as he says hostiam+puram,
hostiam+sanctam, hostiam+immaculatam. At the words
Panem+sanctum, he makes the Sign of the Cross over the Host and at
the words calicem+salutis, over the chalice.
et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem
Christi Filii tui, Domini nostri, tam beatae passionis, necnon et ab
inferis resurrectionis, sed et in coelos gloriosae ascensionis: offerimus
praeclarae majestati tuae de tuis donis ac datis, hostiam+puram,
hostiam+sanctam, hostiam+immaculatam, Panem+sanctum vitae aeternae, et
C. So Lord, as we Your servants, and also Your
holy people, call to mind the blessed passion of this same Christ Your Son
our Lord, His resurrection from the grave and His glorious ascension into
heaven, we offer Your excellent majesty, from the gifts You have given us,
a pure, holy and spotless Victim, the sacred Bread of eternal life and the
Chalice of everlasting salvation.
extends his hands as before and continues with the Supra quae. The
prayer owes its present form to Pope St Leo I, who added the final four
words in condemnation of the Manichean heresy.
|C. Supra quae propitio ac sereno vultu respicere digneris:
et accepta habere, sicuti accepta habere dignatus es munera pueri tui
justi Abel, et sacrificium patriarchae nostri Abrahae: et quod tibi
obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium,
C. Look favourably and graciously on them and accept them as You
were pleased to accept the offerings of Your just servant Abel, the
sacrifice of our patriarch Abraham and the holy sacrifice, the spotless
victim offered to You by Your high priest Melchisedech.
|Bowing low, the priest begins the Supplices te rogamus with
his joined hands on the front edge of the altar. This prayer replaces the
epiklesis, or invocation of the Holy Ghost, which formerly existed in the
Roman liturgy. At the words ex hac altaris, the priest places his
hands flat on the corporal and kisses the altar. Standing erect, he
rejoins his hands. At the word Cor+pus, he places his left hand on
the corporal and makes the Sign of the Cross over the Host, and at the
word San+guinem, he makes a similar Sign of the Cross over the
Holding his left hand at his breast, he signs himself with the cross at
the words omni benedictione, then rejoins his hands.
|C. Supplices te rogamus, omnipotens Deus: jube haec perferri
per manus sancti angeli tui in sublime altare tuum, in conspectu divinae
majestatis tuae: ut quotquot ex hac altaris participatione sacrosanctum
Filii tui Cor+pus et San+guinem sumpserimus, omni benedictione coelesti et
gratia repleamur. Per eundem Christum Dominum nostrum. Amen.
C. Almighty God, we humbly ask that You command these things be
carried by the hands of Your holy angel to Your altar on high in the sight
of Your divine majesty, so that those of us who shall have received the
most sacred Body and Blood of Your Son at this altar may be filled with
every heavenly blessing and grace, through the same Christ our Lord. Amen.
the commemoration of the dead, the priest extends his hands again, joining
them before his face at the words in somno pacis. Bowing slightly
and looking at the Body of Christ, he prays silently for the faithful
departed whom he wishes to commemorate. Standing erect again with hands apart,
he continues with the Ipsis, Domine . At the end of the prayer, he
bows his head at the word Christum - the only time this happens in the
Mass. It was formerly a sign to other clergy to bow their heads at the
opening of the following prayer, the Nobis quoque peccatoribus.
|C. Memento etiam, Domine, famulorum famularumque tuarum N.
et N. qui nos praecesserunt cum signo fidei et dormiunt in somno pacis.
Ipsis Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis
et pacis, ut indulgeas, deprecamur. Per eundem Christum Dominum nostrum.
C. Remember too, Lord, Your servants who have gone before us
with the sign of faith and who sleep the sleep of peace. We beg You, Lord,
to give them and all who rest in Christ a place of refreshment, light and
peace, through the same Christ our Lord. Amen.
priest raises his voice for the three words Nobis quoque
peccatoribus and, laying his left hand on the corporal, he strikes his
breast with the tips of the third, fourth and fifth fingers of his right
hand. He avoids touching his vestments with his thumb or forefinger.
Continuing with hands extended, he bows slightly towards the Missal if the
Saint of the day is mentioned. Tradition says that St Gregory, noticing
that no women were mentioned in the Canon, added the names of seven women
martyrs to this prayer.At the concluding words of the Canon, Per
Christum Dominum nostrum, the priest rejoins his hands, without saying
|C. Nobis quoque peccatoribus famulis tuis, de multitudine
miserationum tuarum sperantibus, partem aliquam et societatem donare
digneris, cum tuis sanctis apostolis et martyribus: cum Joanne, Stephano,
Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate,
Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia et omnibus sanctis
tuis: intra quorum nos consortium, non aestimator meriti, sed veniae,
quaesumus, largitor admitte. Per Christum Dominum nostrum.
C. Grant also to us, Your sinful servants who hope in the
greatness of Your mercy, some share and fellowship with Your holy apostles
and martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander,
Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecily,
Anastasia and all Your saints. We beg You to admit us to their company,
not through our own merits, but by Your forgiveness of our sins, through
Christ our Lord.
|Laying his left hand on the corporal, the priest makes the Sign of
the Cross with his right hand over the Host and chalice as he says
sancti+ficas, vivi+ficas, bene+dicis.
|C. Per quem haec omnia, Domine, semper bona creas,
sancti+ficas, vivi+ficas, bene+dicis, et praestas nobis.
C. It is through Him, Lord, that You always create these good
things, sanctify them, give them life, bless them and bestow them on us.
his right hand, he removes the pall from the chalice, laying it on his
right, places his hands on the corporal and genuflects.
Taking the Host with the right thumb and forefinger and the stem of the
chalice with the left hand, the priest makes the Sign of the Cross three
times with the Host over the bowl of the chalice as he says Per ip+sum,
et cum ip+so, et in ip+so, then makes the Sign of the Cross twice more
over the corporal between himself and the chalice as he says Deo
Patri+omnipotenti, in unitate Spiritus+sancti. Lifting the chalice
slightly, with the right fingers resting on the rim and the Host held
upright, the priest says omnis honor et gloria. Until the 13th
century, this was the only elevation of the chalice.
|C. Per+ipsum, et cum+ipso, et in+ipso, est tibi Deo
Patri+omnipotenti, in unitate Spiritus+Sancti, omnis honor et gloria
C. Through Him, with Him, in Him, all honour and glory are
Yours, God, almighty Father, in the unity of the Holy Ghost
priest puts the chalice back on the corporal, the Host in front of it,
rubs the fingers of both hands over the chalice and replaces the pall,
before placing his hands on the corporal and genuflecting. With his hands
still on the corporal, the priest stands erect and concludes the Canon
aloud with the words:
|C. Per omnia saecula saeculorum.|
C. World without
the server has answered, the priest rejoins his hands and bows his head to
the Body of Christ, saying Oremus. Standing erect, he begins the
preparation for Communion with the introduction to the Lord's prayer,
|C. Oremus. Praeceptis salutaribus moniti, et divina
institutione formati, audemus dicere:
C. Let us pray. Taught by the command of our Saviour, and
following His divine example, we dare to say:
he begins the Pater noster, the priest extends his hands and looks
at the Host. This prayer is a sacramental and may obtain pardon for venial
|C. Pater noster, qui es in coelis, sanctificetur nomen tuum.
Adveniat regnum tuum. Fiat voluntas tua, sicut in coelo et in terra. Panem
nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut
et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem:
C. 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 them that
trespass against us. And lead us not into temptation:
R. Sed libera nos a malo.
R. But deliver
us from evil.
The priest responds to the server with a silent Amen.
his left hand on the corporal, the priest takes the paten from under the
corporal and wipes it with the purificator, which he then lays on the
Epistle side. The priest holds the paten between his forefinger and second
finger. The paten rests on its side on the altar outside the corporal,
facing inwards, while the priest says silently the embolism, the Libera
nos. At the words da propitius pacem, the priest places his
left hand on his breast and makes the Sign of the Cross on himself with
the paten, kissing the upper edge.
|C. Libera nos, quaesumus, Domine, ab omnibus malis,
praeteritis, praesentibus et futuris: et intercedente beata et gloriosa
semper Virgine Dei Genitrice Maria, cum beatis apostolis tuis Petro et
Paulo atque Andrea et omnibus sanctis , da propitius pacem in diebus
nostris ut ope misericordiae tuae adjuti, et a peccato simus semper
liberi, et ab omni perturbatione securi.
C. Lord, we beg You to deliver us from every evil, past, present
and to come. Through the mediation of the blessed and glorious ever-virgin
Mary, Mother of God, of Your blessed apostles Peter and Paul, of Andrew
and of all the saints , grant us peace in our days so that, with the help
of Your mercy, we may be always free from sin and safe from every worry.
his left forefinger, the priest presses the further edge of the Host and slips the
paten under It, arranging the Host in the centre with his left forefinger.
Holding the base of the chalice with his left hand, he uncovers it and
genuflects with his hands on the corporal.
Standing up, he takes the Host in his right hand, holds It over the
chalice and, using his left hand, breaks It evenly in two as he says the
per eundem Dominum. He bows his head at Jesum Christum and
puts the right half of the Host onto the paten. With his right hand, he
breaks a small fraction off the half in his left hand, saying qui tecum
vivit et regnat. Holding the fragment over the chalice, he lays the
left half next to the right on the paten, saying in unitate Spiritus
|C. Per eundem Dominum nostrum Jesum Christum Filium tuum,
qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia
C. Through the same Jesus Christ Your Son
our Lord, who lives and reigns with You in the unity of the Holy Ghost,
God, world without end.
|Holding the stem of the chalice with his left hand, the priest
makes the Sign of the Cross with the fragment three times over the bowl of
the chalice as he says Pax+Domini sit+semper vobis+cum.
|C. Pax+Domini sit+semper vobis+cum.|
C. The peace
of the Lord be always with you.
R. Et cum spiritu tuo.
R. And with your spirit.
the server has responded, the priest drops the fragment of Host into the
chalice, saying silently Haec commixtio and bowing his head at Jesu
|C. Haec commixtio, et consecratio Corporis et Sanguinis
Domini nostri Jesu Christi, fiat accipientibus nobis in vitam aeternam.
C. May this mingling and consecration of the Body and Blood of
our Lord Jesus Christ be a source of eternal life to those of us who
receive it. Amen.
purifies his fingers over the chalice, covers it with the pall and
genuflects. Standing up, the priest bows moderately to the Host and joins
his hands to say the Agnus Dei, a prayer of petition introduced by
Pope Sergius I in the seventh century. As he says miserere nobis,
the priest places his left hand on the corporal and strikes his breast
with the third, fourth and fifth fingers of the right hand. He keeps his
left hand on the corporal until the end of the prayer and strikes his
breast again with his right hand at the second miserere nobis, and
the dona nobis pacem
|C. Agnus Dei, qui tollis peccata mundi: miserere nobis.|
qui tollis peccata mundi: miserere nobis.
Agnus Dei, qui tollis peccata
mundi: dona nobis pacem.
C. Lamb of God, who takest away the sins of the world, have mercy on
Lamb of God, who takest away the sins of the world, have mercy on
Lamb of God, who takest away the sins of the world, give us peace.
|Still bowing moderately, the priest joins his hands, rests them on
the edge of the altar and, fixing his eyes on the Host, says silently the
three prayers before Communion. These are a remnant of the extensive personal
prayers formerly said by the priest before receiving Holy Communion.
|C. Domine Jesu Christe, qui dixisti apostolis tuis: Pacem
relinquo vobis, pacem meam do vobis: ne respicias peccata mea, sed fidem
Ecclesiae tuae: eamque secundum voluntatem tuam pacificare et coadunare
digneris: Qui vivis et regnas Deus per omnia saecula saeculorum. Amen.
C. Lord Jesus Christ, who said to Your apostles: I leave you
peace, I give you my peace: do not consider my sins, but rather the faith
of Your Church. Grant her peace and unity, according to Your will, You who
are God, living and reigning world without end. Amen.
C. Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris,
cooperante Spiritu Sancto, per mortem tuam mundum vivificasti: libera me
per hoc sacrosanctum Corpus et Sanguinem tuum ab omnibus iniquitatibus
meis, et universis malis: et fac me tuis semper inhaerere mandatis, et a
te nunquam separari permittas: Qui cum eodem Deo Patre et Spiritu Sancto
vivis et regnas Deus in saecula saeculorum. Amen.
C. Lord Jesus Christ, Son of the living God, by the will of the
Father and the co-operation of the Holy Ghost, You brought life to the
world. Deliver me by this, Your most holy Body and Blood, from all my sins
and from every evil. Make me always keep Your commandments and never let
me be parted from You who, with the same God the Father and the Holy
Ghost, are God living and reigning for ever and ever. Amen.
C. Perceptio Corporis tui, Domine Jesu Christe, quod ego
indignus sumere praesumo, non mihi proveniat in judicium et
condemnationem: sed pro tua pietate prosit mihi at tutamentum mentis et
corporis, et ad medelam percipiendam: Qui vivis et regnas cum Deo Patre in
unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.
C. Lord Jesus Christ, let me not be judged and condemned for
partaking of Your Body, despite my unworthiness. Rather, through Your
loving kindness, may it safeguard and heal me, both in my soul and in my
body, You who are God, living and reigning with God the Father in the
unity of the Holy Ghost, world without end. Amen.
the end of the Perceptio Corporis tui, the priest stands upright,
places his hands on the corporal and genuflects, saying the Panem
|C. Panem coelestem accipiam, et nomen Domini invocabo.
C. I will take the Bread of Heaven and call on the name of the
|Bowing slightly, the priest picks up the two halves of the Host in
his left hand. The best way to do this is to push the two halves together
to the top of the paten with the left thumb and forefinger, remove them
from the paten with the right thumb and forefinger and place them into the
The paten is picked up with the right hand and placed between the
forefinger and second finger of the left hand, which is held just above
the altar. The priest strikes his breast with his right hand as he raises
his voice slightly to say the words Domine non sum dignus. He
continues the prayer of the Centurion silently, repeating the invocation
three times in the same way.
|C. Domine, non sum dignus ut intres sub tectum meum: sed tantum dic
verbo et sanabitur anima mea.
C. Lord I am not worthy that You should enter under my roof, but only say
the word and my soul will be healed.
|Standing up straight, he places the right half of the Host on top
of the left half, takes the two pieces together between his right thumb
and forefinger and makes the Sign of the Cross in front of himself over
the paten as he says silently the Corpus Domini nostri, bowing his
head at the Holy Name. To receive Communion, he leans forwards with his
forearms on the altar and, with the paten under his chin, reverently puts
the Host into his mouth.
|C. Corpus Domini nostri Jesu Christi custodiat animam meam
in vitam aeternam. Amen.|
C. May the Body of our Lord Jesus
Christ keep my soul unto everlasting life. Amen.
|Laying the paten on the corporal, the priest purifies his fingers over it
and stands up straight with his hands joined before his face. With eyes
closed, he meditates for a moment on the Blessed Sacrament. Then, with his
left hand on the base of the chalice, he removes the pall and genuflects,
meanwhile saying silently the Quid retribuam.
C. Quid retribuam Domino pro omnibus quae retribuit mihi?
Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo
Dominum, et ab inimicis meis salvus ero.
C. What shall I give back to the Lord for all He has given back
to me? I shall take the chalice of salvation and call on the name of the
Lord. I shall call on the Lord, praising Him, and I shall be saved from my
|Standing up, he takes the paten and gathers together any particles
of the Host from the corporal. Holding the paten in his left hand, he
wipes the crumbs into the chalice with his right thumb and forefinger.
After purifying his forefinger and thumb over the chalice, he picks up the
chalice by the stem with his right hand and, holding the paten under it,
makes the Sign of the Cross in front of himself with the chalice, saying
quietly Sanguis Domini nostri and bowing his head at the Holy Name.
With the paten beneath his chin, he drinks the Precious Blood.
|C.Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam
C. May the Blood of our Lord Jesus Christ keep my soul unto life
the thirteenth century onwards, the servers recited the Confiteor
on behalf of the people at this point. But - strictly speaking - this
practice is not part of the 1962 rite.
The priest covers the chalice with the pall and places it towards the
Gospel side of the corporal. He genuflects and puts any Hosts he has
consecrated onto the paten. If they are in the ciborium, he uncovers it
then genuflects again.
If he is using Hosts from the tabernacle, he lays aside the altar card,
unlocks the tabernacle, genuflects and places the ciborium in the middle
of the corporal with the right hand. Then he shuts the tabernacle doors,
uncovers the ciborium while holding the base and genuflects again.
Taking the ciborium by the stem or the paten in the left hand, the
priest takes one Host with the forefinger and thumb of his right hand and
holds it upright over the paten or ciborium. Turning by his right towards
the people and looking at the Host, he says aloud the Ecce Agnus
Dei. He should be careful to use the word tollit, not
tollis, in this prayer.
|C. Ecce Agnus Dei, ecce qui tollit peccata mundi.
C. Behold the Lamb of God, behold Him who takes away the sins of
C. Domine, non sum dignus ut intres sub tectum meum: sed tantum dic verbo
et sanabitur anima mea. (Three times)
C. Lord I am not worthy that You
should enter under my roof, but only say the word and my soul will be
healed. (Three times)
|After the third Domine non sum dignus, he gives Communion
first of all to the servers. As he says the words Corpus Domini nostri
Jesu Christi, he makes the Sign of the Cross with the Host over the
paten or ciborium in front of the communicant and puts the Host on the
person's tongue. The priest recites the entire formula, including the
Amen, so communicants should make no response.
|C. Corpus Domini nostri Jesu Christi custodiat animam tuam
in vitam aeternam. Amen.
C. May the Body of our Lord Jesus Christ keep your soul unto
everlasting life. Amen.
|Normally at a public Mass, the server will assist the priest at the
Communion rail by preceding him with the Communion plate which he holds
under the chin of each communicant, starting at the Epistle side.
Traditionally, Communion has been received in many different ways. For
centuries, the faithful received Communion under two kinds, but as a
response to the heresy of the Hussites, the Church introduced the practice
of Communion under one kind. This emphasises the Catholic belief that
Christ is received whole and entire under the appearance of either
Until the Middle Ages, people stood to receive Communion, but attacks
by heretics on the doctrine of the Real Presence led to the introduction
of kneeling as an indication of Catholic belief. St Ambrose said the knee
was made flexible to mitigate offences against the Lord, to appease His
wrath and to call forth His grace!
Until the ninth century, the Host was received in the hand, women
covering their hands with a cloth, but increasing reverence towards the
Blessed Sacrament and the danger of profanation led to Communion being
given on the tongue.
From the eighth to the sixteenth century, the Precious Blood was
sometimes drunk through a gold or silver reed, and intinction - the
dipping of the Host in the Precious Blood - was common. The practice is
still maintained in the Eastern rites.
But, in keeping with the spirit of the 1962 rite, Communion at a
Tridentine Mass is distributed by priests under one kind only.
Communicants are expected to kneel and receive on the tongue.
After the distribution of Communion, the priest takes the Communion
plate from the server in his right hand and returns directly to the centre
of the altar. Placing the Communion plate on the corporal, he covers the
ciborium and puts it back in the tabernacle. With the door still open, he
genuflects, then closes and locks the door and replaces the altar card.
He puts the chalice back in the middle of the corporal and, if there
are any fragments on the Communion plate, he wipes them with his
forefinger into the chalice and places the plate on the Epistle side. If
there have been Hosts on the corporal, he gathers up any fragments with
the paten and wipes them into the chalice.
The priest takes the paten between his left forefinger and second
finger, resting his hand on the corporal. With his right hand, he holds
out the chalice over the altar to the server on the Epistle side while
saying, in silence, the Quod ore sumpsimus.
ore sumpsimus, Domine, pura mente capiamus: et de munere temporali fiat
nobis remedium sempiternum.
C. Lord, may we receive with a pure heart what we have taken with our
mouths. From being a gift in time, may it become for us an everlasting
server pours wine into the chalice. The priest raises the chalice a little
to indicate that enough has been poured. The priest gently turns the
chalice so the wine gathers up any drops of the Precious Blood or
fragments of the Host. Then, holding the paten under the chalice, he
drinks the ablution.
Placing the paten on the Gospel side of the corporal, he takes the
chalice bowl in both hands, with the thumbs and forefingers over the cup
and goes to the Epistle side. He rests the chalice on the altar as the
servers pour first wine, then a greater quantity of water, over the
priest's fingers into the chalice while the priest silently says the
Corpus tuum Domine.
|C. Corpus tuum, Domine, quod sumpsi, et Sanguis, quem
potavi, adhaereat visceribus meis: et praesta ut in me non remaneat
scelerum macula, quem pura et sancta refecerunt sacramenta: Qui vivis et
regnas in saecula saeculorum. Amen.
C. Lord, may Your Body which I have received and Your Blood
which I have drunk, cling to my innermost being. Grant that no stain of
sin may be left in me, now I have been refreshed by this pure and holy
sacrament, who lives and reigns for ever and ever. Amen.
|Returning to the centre of the altar, the priest puts the chalice
down next to the corporal on the Epistle side, rubs his fingers over it
and dries them with the purificator. From this moment on, he no longer
needs to hold his thumbs and forefingers together. Holding the purificator
over his left hand against his chin, he lifts the chalice with his right
hand and drinks the ablution, saying nothing.
Replacing the chalice on the altar, he takes the bowl in his left hand
and wipes it out thoroughly with the purificator. He puts the chalice near
the corporal on the Gospel side, folds the purificator and lays it over
the chalice, as at the beginning of Mass. The paten and pall are placed on
With both hands, the priest folds the corporal - starting with the fold
nearest him - and replaces it in the burse. He puts the chalice in the
middle of the altar and covers it with the veil - which the server has
moved to the Gospel side. The Cross is towards the front and the veil is
arranged with the front folds at an angle. He lays the burse on top.
With joined hands, he goes to the Missal, which has been carried by the server to the
Epistle side. There he reads aloud the Communion antiphon, originally a
psalm sung during Communion, and mentioned by St Augustine as early as the
fifth century. Returning to the centre, the priest kisses the altar and
turns to say Dominus vobiscum in the usual way.
|C. Dominus vobiscum.|
C. The Lord be with you.
R. Et cum spiritu tuo.
R. And with your
|Turning back the same way, he goes again to the Missal. Bowing to
the Cross, he extends his hands, says aloud Oremus and rejoins his hands
to say aloud the post Communion prayers, which are almost as old as the
Mass itself. When he has finished, he closes the Missal, with the opening
towards the centre of the altar. At the end of the first and last prayer,
the server answers:
|Returning to the centre with hands joined, the priest lays his
hands flat on the altar and kisses it, turns and says Dominus
vobiscum as earlier in the Mass. Without turning back to the altar,
after the Et cum spiritu tuo, he says the Ite Missa est.
|C. Dominus vobiscum.|
C. The Lord be with you.
R. Et cum spiritu tuo.
R. And with your spirit.
C. Ite, Missa est.
C. Go, the Mass is over.
R. Deo gratias
R. Thanks be to God
certain occasions, the celebrant says instead:
|C. Benedicamus Domino.|
C. Let us praise the Lord.
R. Deo gratias.
R. Thanks be to God.
|Turning back by the Epistle side, he bows his head with his hands
joined on the altar and says the Placeat tibi.
|C. Placeat tibi, sancta Trinitas, obsequium servitutis meae:
et praesta ut sacrificium, quod oculis tuae majestatis indignus obtuli,
tibi sit acceptabile, mihique, et omnibus pro quibus illud obtuli, sit, te
miserante, propitiabile. Per Christum Dominum nostrum. Amen.
C. May my dutiful homage be pleasing to You, O Holy Trinity.
Grant that the sacrifice which I have offered in the sight of Your
majesty, unworthy as I am, may be acceptable to You. Through Your mercy,
may it bring forgiveness to me and to those for whom I have offered it,
through Christ our Lord. Amen.
he lays his hands palms flat on the altar, kisses it, stands up straight,
looks up at the Cross, lifts, extends and rejoins his hands and gives the
blessing. On the word Deus, he bows to the Cross, turns by the Epistle
side and, with his left hand on his breast, makes the Sign of the Cross with his right hand
over the people, saying the blessing.
|C. Benedicat vos omnipotens Deus, Pater, et Filius, et
C. May almighty God bless you: the Father, Son
and Holy Ghost.
|Rejoining his hands, he turns for the second time by the Gospel
side and goes straight to the altar card at the Gospel side. The people
stand. Facing the card, at an angle to the people, the celebrant says the
Dominus vobiscum. Then he lays his left hand on the altar and with
the right thumb makes the Sign of the Cross, first on the altar, then on
his forehead, mouth and breast, saying the Initium Sancti and
moving his left hand to his breast.
|C. Dominus vobiscum.|
C. The Lord be with you.
R. Et cum spiritu tuo.
R. And with your
C. Initium sancti Evangelii secundum Joannem.
beginning of the holy Gospel according to John.
R. Gloria tibi Domine.
R. Glory to You,
reads the Last Gospel with joined hands and, at the words Et Verbum
caro factum est, he lays his hands on the altar and genuflects.
|C. In principio erat Verbum, et Verbum erat apud Deum, et
Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta
sunt: et sine ipso factum est nihil quod factum est: in ipso vita erat, et
vita erat lux hominum: et lux in tenebris lucet, et tenebrae eam non
comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hic venit
in testimonium, ut testimonium perhiberet de lumine, ut omnes crederunt
per illum. Non erat ille lux, sed ut testimonium perhiberet de lumine.
Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. In
mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In
propria venit, et sui eum non receperunt. Quotquot autem receperunt eum,
dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus: qui
non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri,
sed ex Deo nati sunt. (genuflects) Et Verbum caro factum est (stands), et
habitavit in nobis; et vidimus gloriam ejus, gloriam quasi Unigeniti a
Patre, plenum gratiae et veritatis.
C. In the beginning the Word already was, and the Word was with
God, and the Word was God. He was with God in the beginning. Everything
was made by Him, and without Him, nothing was made that came into being.
In Him was life, and that life was the Light of mankind. And the Light
shines in darkness, a darkness which could not overcome it. There was a
man sent by God. His name was John. He came as a witness, to testify to
the Light, so that everyone might believe through Him. He was not the
Light, but a witness to it. There was a true Light who enlightens everyone
who comes into this world. He who made the world was in the world, yet the
world did not know Him. He came into His own, and His own did not welcome
Him. But to all those who did receive Him, He gave power to become sons of
God, those who believe in His name: they are born, not of blood nor the
will of the flesh nor the will of man, but of God. And the Word was made
flesh and lived among us, and we saw His glory, like that of the Father's
only-begotten Son, full of grace and truth.
R. Deo gratias.
R. Thanks be to God.
|After the Deo gratias, the priest goes directly and kneels
on the bottom step to say the prayers for the conversion of Russia. The Hail Mary is said three times.
|C. Hail Mary, full of grace, the Lord is with thee, blessed
art thou among women and blessed is the fruit of thy womb, Jesus.
R. Holy Mary, Mother of God, pray for us sinners, now and at
the hour of our death. Amen.
C. Hail holy Queen,
C. & R. Mother of mercy: hail, 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 vale 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!
C. Pray for us O holy Mother of God.
R. That we may
be made worthy of the promises of Christ.
C. 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 Saint 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.
C. Holy Michael,
C. & R. Archangel, defend us in the day of battle. Be our
safeguard against the wickedness and snares of the devil. May God restrain
him, we humbly pray. And do thou, prince of the heavenly host, by the
power of God, thrust down to Hell Satan and with him all the wicked
spirits who wander through the world for the ruin of souls. Amen.
C. Most sacred Heart of Jesus
R. Have mercy on us.
the end of the prayers after Mass, the priest goes up to the altar, takes
the chalice by the stem in his left hand, turning it so the cross faces
away from him. He lays his right hand on top of the burse, turns by the
Epistle side and descends the altar steps. Turning to the altar, he
genuflects - or bows if there is no Blessed Sacrament - takes his biretta
from the server, puts it on and follows the server to the sacristy.
back to top|
1) - Introduction
2) - Preparations for the Mass
3) - Text I: Mass of the Catechumens