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Liturgia horárum secúndum cursum

Monásticum (Antiphonale 2009)Sæculáris (Liturgia Horarum 1985)

Sæculáris (Antiphonale Romanum 2015)

Offícia liturgica diéi

Ad Invitatorium Ad officium lectionis Ad Laudes matutinas Ad Martyrologium Ad Tertiam

Ad Missam Ad Sextam Ad Nonam Ad Vesperas Ad Completorium

ORDO MISSÆ

ORDO OF THE MASS

Ritus initiales

Initial Rites

Populo congregato, sacerdos cum ministris ad altare accedit, dum cantus ad introitum peragitur. Cum ad altare pervenerit, facta cum ministris profunda inclinatione, osculo altare veneratur et, pro opportunitate, crucem et altare incensat. Postea cum ministris sedem petit. Cantu ad introitum absoluto, sacerdos et fideles, stantes, signant se signo crucis, dum sacerdos, ad populum conversus, dicit:

When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair. When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says:

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(c4) IN(g) nó(h)mi(h)ne(h) Pa(h)tris,(g) et(h) Fí(i)li(h)i,(h_') (,) et(h) Spí(h)ri(g)tus(h) San(hg)cti.(g.) (::) r/. A(g)men.(gh..) (::)

In nómine Patris, ✠ et Fílii, et Spíritus Sancti.

In the name of the Father, and of the Son, and of the Holy Spirit.

Populus respondet:

The people answer:

r. Amen.

Deinde sacerdos, manus extendens, populum salutat, dicens:

Then the priest, stretching out his hands, greets the people, saying:

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(c4) DO(g)mi(h)nus(h) vo(gh)bís(hg)cum.(g.) (::) [Pax(gh) vo(hg)bis.](g.) (::)

Dóminus vobíscum.

The Lord is/be with thee.

Episcopus, loco Dóminus vobíscum, in hac prima salutatione dicit:

The Bishop, in place of "the Lord be with thee", for this first greeting, says:

Pax vobis

Peace is/be with thee.

Populus respondet:

The people answer:

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(c4)
r/.() Et(g) cum(h) spí(h)ri(g)tu(g) tu(h)o.(h.) (::)

r. Et cum spiritu tuo.

r. And with thy spirit.

Vel:

Or:

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(c4) GRá(h)ti(h)a(h) Dó(h)mi(h)ni(h) no(h)stri(h) Ie(h)su(h) Chri(h)sti,(h) (,) et(h) cá(h)ri(h)tas(h) De(h)i,(g'_) (,) et(g) com(h)mu(h)ni(h)cá(h)ti(h)o(h) San(h)cti(h) Spí(i)ri(h)tus(h'_) (,) sit(h) cum(h) ó(h)mni(g)bus(h) vo(hg)bis.(g.) (::) r/. Et(g) cum(h) spí(h)ri(g)tu(g) tu(h)o.(h.) (::)

Grátia Dómini nostri Iesu Christi, et cáritas Dei, et communicátio Sancti Spíritus sit cum ómnibus vobis.

The grace of Our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with thee all.

Populus respondet:

The people answer:

r. Et cum spiritu tuo.

r. And with thy spirit.

Vel:

Or:

III

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(c4) GRá(h)ti(h)a(h) vo(i)bis(h) et(g) pax(h'_) (,) a(h) De(h)o Pa(h)tre(h) no(h)stro(h) (,) et(h) Dó(h)mi(h)no(h) Ie(g)su(h) Chri(gg)sto.(e.) (::) r/. Be(e)ne(g)dí(h)ctus(h) De(i)us(h'_) (,) et(h) Pa(h)ter(h) Dó(h)mi(h)ni(h) no(h)stri(h) Ie(g)su(h) Chri(gg)sti.(e.) (::)

Grátia vobis et pax a Deo Patre nostro et Dómino Iesu Christo.

The grace and peace of God our Father and our Lord Jesus Christ be with thee.

Populus respondet:

The people answer:

r. Benedíctus Deus et Pater Dómini nostri Iesu Christi

r. Blessed be the God and Father of our Lord Jesus Christ.

Sacerdos, vel diaconus vel alius minister, potest brevissimis verbis introducere fideles in Missam diei.

The priest, or the deacon, or another minister, can introduce the faithful unto the day's Mass with a few very brief words.

Actus pænitentialis

Penitential act

Deinde sequitur actus pænitentialis ad quem sacerdos fideles invitat, dicens:

It is followed by a penitential act to which the priest invites the faithful, saying:

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(c3) FRa(f)tres,(f.) a(f)gno(f)scá(f)mus(f) pec(f)cá(f)ta(f) no(f)stra,(e.) (;) ut(e) ap(f)ti(f) si(f)mus(f)
ad(f) sa(f)cra(f) my(f)sté(f)ri(f)a(f) ce(e)le(e)brán(f)da.(f.) [Pausa] (::)

Fratres, agnoscámus peccáta nostra, ut apti simus ad sacra mystéria celebránda.

Brethren, let us acknowledge our sins, that we may prepare ourselves to celebrate the sacred mysteries.

The missal contains three distinct formulas for the penitential act.

Fit brevis pausa silentii. Postea omnes simul formulam confessionis generalis perficiunt:

He pauses briefly in silence. Then all recite the formula of general confession:

Confíteor Deo omnipoténti et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere et omissióne

I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned in my thoughts and in my words, in what I have done and in what I have failed to do,

et, percutientes sibi pectus, dicunt:

And, striking their breast, they say:

mea culpa, mea culpa, mea máxima culpa.

through my fault, through my fault, through my most grievous fault;

Deinde prosequuntur:

Then they continue:

Ideo precor beátam Maríam semper Vírginem, omnes Angelos et Sanctos, et vos, fratres, oráre pro me ad Dóminum Deum nostrum.

Therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.

Vel:

Or:

Fit brevis pausa silentii. Postea sacerdos dicit:

He pauses briefly in silence. After this, the priest said:

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(c3)Mi(f)se(f)ré(f)re(f) no(f)stri,(f) Dó(f)mi(e)ne.(e.) r/.(::) Qui(e)a(f) pec(f)cá(f)vi(e)mus(e) ti(f)bi.(f.) (::) O(f)stén(f)de(f) no(f)bis,(f)
Dó(f)mi(f)ne,(f) mi(f)se(f)ri(f)cór(f)di(f)am(f) tu(f)am.(e.) r/.(::) Et(e) sa(f)lu(f)tá(f)re(f) tu(f)um(e) da(e) no(f)bis.(f.) (::)

Miserére nostri, Dómine.

Have mercy on us, Lord.

Populus respondet:

The people answer:

r. Quia peccávimus tibi.

r. For we have sinned against Thee.

Sacerdos:

The priest:

Osténde nobis, Dómine, misericórdiam tuam.

Show us, Lord, Thy mercy.

Populus:

The people:

r. Et salutáre tuum da nobis.

r. And give us Thy salvation.

Vel:

Or:

III

Qui missus es sanáre contrítos corde: Kyrie, eléison.

Thou who are sent to heal contrite hearts: Lord, have mercy.

Populus respondet:

The people answer:

r. Kyrie, eléison.

r. Lord, have mercy.

Sacerdos:

The priest:

Qui peccatóres vocáre venísti: Christe, eléison.

Thou who have come to call the fishermen: O Christ, have mercy.

Populus:

The people:

r. Christe, eléison.

r. O Christ, have mercy.

Sacerdos:

The priest:

Qui ad déxteram Patris sedes, ad interpellándum pro nobis: Kyrie, eléison.

Thou who sit at the right hand of the Father, and who intercede for us, Lord, have mercy.

Populus:

The people:

r. Kyrie, eléison.

r. Lord, have mercy.

As an answer, unto the three invocations, one can use the Kyrie XVI or XVIII. If thou use this formula, thou don't sing the Kyrie afterwards.

___

Sequitur absolutio sacerdotis:

The priest's absolution follows:

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(c3) Mi(e)se(f)re(f)á(f)tur(f) no(f)stri(f) o(f)mní(f)pot(f)ens(f) De(f)us(e.) (;) et,(e)
di(f)mís(f)sis(f) pec(f)cá(f)tis(f) no(f)stris,(f) per(f)dú(f)cat(f) nos(f) ad(f) vi(f)tam(e) æ(f)tér(fe)nam.(e.) r/.(::) A(e)men.(ef..) (::)

Misereátur nostri omnípotens Deus et, dimíssis peccátis nostris, perdúcat nos ad vitam ætérnam.

May almighty God have mercy on us and lead us, with our sins forgiven, to eternal life.

Populus respondet:

The people answer:

r. Amen.

In dominicis ad aspersionem aquæ benedictæ

On Sundays with the sprinkling of holy water.

Die dominica, præsertim tempore paschali, loco consueti actus pænitentialis, quandoque fieri potest benedictio et aspersio aquæ in memoriam baptismi.

On Sundays, especially during the Easter season, the rite of sprinkling may be substituted for the penitential act.

Die dominica, præsertim tempore paschali, quandoque fieri potest benedictio et aspersio aquæ benedictæ in memoriam baptismi, etiam in Missis, quæ horis vespertinis sabbati anticipantur, in omnibus ecclesiis et oratoriis. Si ritus intra Missam peragitur, locum tenet consueti actus pænitentialis initio Missæ.

On Sundays, especially during the Easter season, one may as far as possible bless and sprinkle holy water in memory of baptism, even at early Masses on Saturday evening, in all churches and oratories. If the rite is performed during Mass, it replaces the usual penitential act at the beginning of Mass.

Post salutationem, sacerdos, stans ad sedem, ad populum conversus, habens ante se vas cum aqua benedicenda, populum ad orandum invitat his vel similibus verbis:

After the greeting, the priest, standing in his seat, facing the people, having before him a vessel with water to be blessed, invites the people to pray with these or similar words:

Dóminum Deum nostrum, fratres caríssimi, supplíciter deprecémur, ut hanc creatúram aquæ benedícere dignétur, super nos aspergéndam in nostri memóriam baptísmi. Ipse autem nos adiuváre dignétur, ut fidéles Spirítui, quem accépimus, maneámus.

Beloved brethren, let us humbly beseech the Lord our God to deign to bless this water which shall be poured upon us in memory of our baptism. May He Himself deign to help us to remain faithful unto the Spirit we have received.

Et post brevem pausam silentii prosequitur, manibus iunctis:

And after a brief moment of silence, he continues, with folded hands:

Omnípotens sempitérne Deus, qui voluísti ut per aquam, fontem vitæ ac purificatiónis princípium, étiam ánimæ mundaréntur æternǽque vitæ munus excíperent, dignáre, quǽsumus, hanc aquam † benedícere, qua vólumus hac die tua, Dómine, communíri. Fontem vivum in nobis tuæ grátiæ renovári et ab omni malo spíritus et córporis per ipsam nos deféndi concédas, ut mundis tibi córdibus propinquáre tuámque digne salútem valeámus accípere. Per Christum Dóminum nostrum. r. Amen.

Eternal and almighty God, Thou hast willed that, through water, the source of life and the principle of purification, souls should be purified and receive the gift of eternal life; please bless † this water by which we want to be protected in this day that belongs to Thee, Lord. Grant that the living fountain of Thy grace may be renewed in us, and grant that we may be defended by it from all evil of mind and body, so that we may draw near to Thee with a pure heart and receive Thy salvation worthily. Through Christ our Lord. r. Amen.

Vel:

Or:

Dómine Deus omnípotens, qui es totíus vitæ córporis et ánimæ fons et orígo, hanc aquam, te quǽsumus, † benedícas, qua fidénter útimur ad nostrórum implorándam véniam peccatórum et advérsus omnes morbos inimicíque insídias tuæ defensiónem grátiæ consequéndam. Præsta, Dómine, ut, misericórdia tua interveniénte, aquæ vivæ semper nobis sáliant in salútem, ut mundo tibi corde appropinquáre possímus, et omnia córporis animǽque perícula devitémus. Per Christum Dóminum nostrum. r. Amen.

Almighty Lord God, who is the source and origin of all life of body and soul, we pray that Thou shalt bless † this water, which we use with confidence to implore the forgiveness of our sins and obtain the protection of Thy grace from all the diseases and snares of the enemy. Grant unto us, Lord, through the intervention of Thy mercy, that the living waters may evermore spring up for our salvation, so that we may draw near to Thee with a pure heart and avoid all dangers of body and soul. Through Christ our Lord. r. Amen.

Vel, tempore paschali:

Or, during the Easter season:

Dómine Deus omnípotens, précibus pópuli tui adésto propítius; et nobis, mirábile nostræ creatiónis opus, sed et redemptiónis nostræ mirabílius, memorántibus, hanc aquam † benedícere tu dignáre. Ipsam enim tu fecísti, ut et arva fecunditáte donáret, et levámen corpóribus nostris munditiámque præbéret. Aquam étiam tuæ minístram misericórdiæ condidísti; nam per ipsam solvísti tui pópuli servitútem, illiúsque sitim in desérto sedásti; per ipsam novum foedus nuntiavérunt prophétæ, quod eras cum homínibus initúrus; per ipsam dénique, quam Christus in Iordáne sacrávit, corrúptam natúræ nostræ substántiam in regeneratiónis lavácro renovásti. Sit ígitur hæc aqua nobis suscépti baptísmatis memória, et cum frátribus nostris, qui sunt in Páschate baptizáti, gáudia nos tríbuas sociáre. Per Christum Dóminum nostrum. r. Amen.

Lord God Almighty, be favorable unto the prayers of Thy people; As we keep in remembrance the wonderful work of our creation, and still more admirable of our redemption, deign to bless † this water. Thou created it to fertilize the earth, wash our bodies, and purify us. Thou hast also made them the instrument of Thy mercy: by it Thou hast freed Thy people from bondage and quenched their thirst in the desert; through it the prophets announced the new covenant that Thou wanted to seal with men; and by it, the water sanctified when Jesus was baptized in the Jordan, Thou renewed our sinful nature in the bath of the new birth. May this water remind us of our baptism and make us share in the joy of our brethren and sisters baptized at Easter. Through Christ our Lord. r. Amen.

Ubi locorum condicio aut populi consuetudo suadet ut salis commixtio in benedictione aquæ servetur, sacerdos sal ad libitum benedicit, dicens:

When the situation of the place or the custom of the people recommends the use of salt mixed with holy water, the priest, if he deems it appropriate, blesses the salt by saying:

Súpplices te rogámus, omnípotens Deus, ut hanc creatúram salis benedícere † tua pietáte dignéris, qui per Eliséum prophétam in aquam mitti eam iussísti, ut sanarétur sterílitas aquæ. Præsta, Dómine, quǽsumus, ut, ubicúmque hæc salis et aquæ commíxtio fúerit aspérsa, omni impugnatióne inimíci depúlsa, præséntia Sancti tui Spíritus nos iúgiter custódiat. Per Christum Dóminum nostrum. r. Amen.

Almighty God, we humbly beseech Thee to deign to bless † in Thy goodness this creature which is salt; Thou commanded by the prophet Elisha to throw it into the water to heal its barrenness. Grant us, Lord, we pray Thou, that wherever this mixture of salt and water is poured out, every attack of the enemy will be repulsed, and may the presence of Thy Holy Spirit keep us unceasingly. Through Christ our Lord. r. Amen.

Deinde sal immittit in aquam, nihil dicens.

Then he puts the salt in the water without saying aught.

Postea, accepto aspersorio, sacerdos aspergit se et ministros, deinde clerum et populum, pro opportunitate transeundo per ecclesiam.

Then, taking the sprinkler, the priest sprinkles himself and the ministers, then the clergy and the people, walking through the church if it is convenient.

An antiphon is then sung whilst the priest smits holy water on the ministers and the assembly.

annotation: 7;
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(c2) A(cd)SPER(fvED)GES(ef) me,(g.) (,) * Dó(h!iwj)mi(ji)ne,(hg) (,) hys(h)só(g_[oh:h]f)po,(ef) et(gvFD') mun(e)dá(cdc___)bor :(c.) (:) la(cd)vá(fvED)bis(ef) me,(g.) (;) et(g!hw!ivHG) su(fe)per(d') ni(f)vem(ef) de(gvFD')al(e)bá(cdc___)bor.(c.) Ps.~50.(::) Mi(cfe)se(fg)ré(g')re(g) me(gi)i,(h) De(hg)us,(gh..) *(:) se(ge)cún(fg~)dum(g') ma(g)gnam(g') mi(g)se(g')ri(g)cór(g!hwi)di(g')am(f) tu(fff)am.(dc..) v/.(::) Gló(cfe)ri(fg)a(g) Pa(g)tri,(g') et(g) Fí(g)li(g)o,(g.) (,) et(g) Spi(g)rí(gi)tu(h')i(h) San(hg~)cto :(gh..) *(:) Sic(ge)ut(fg) e(g)rat(g') in(g) prin(g)cí(g')pi(g)o,(g.) (,) et(g) nunc,(gi) et(h) sem(hg~)per,(gh..) (:) et(ge) in(fg) saé(g)cu(g)la(g') sae(g)cu(g!hwi)ló(g')rum.(f) A(fff)men.(dc..) (::)

Vel:

Or:

annotation: 7;
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(c2) A(cd)spér(fe~)ges(fg) me,(g.) *(,) Dó(hhi)mi(h)ne,(g') hys(h)só(g_[oh:h]f)po,(ef) et(gf) mun(d)dá(c.)bor :(c.) (:) la(cd)vá(fe)bis(fg) me,(g.) (,) et(gh) su(f)per(fd~) ni(f)vem(ef) de(gf)al(d)bá(c.)bor.(c.) (::)

Vel:

Or:

annotation: 4;
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(c4) A(f)spér(fe)ges(de) me,(e.) (,) * Dó(e')mi(g)ne,(gh) hys(ixhi)só(h)po,(gf) et(gh) mun(gf)dá(ef)bor :(e[ll:1]d..) (:) la(cd)vá(fe)bis(fg) me,(g.) (,) et(g) su(ixhi)per(h') ni(g)vem(gf~) de(gh)al(gf~)bá(e.)bor.(e.) Ps. 50.(::) Mi(h)se(gh)ré(h)re(h) me(g)i(h) De(i)us,(h.) *(:) se(h)cún(h)dum(h) ma(h)gnam(h) mi(h)se(h)ri(h)cór(g')di(h)am(ih) tu(gf)am.(e.) v/.(::) Gló(h)ri(gh)a(h) Pa(h)tri,(h') et(h) Fí(h')li(h)o,(h.) (,) et(h) Spi(h)rí(h)tu(g)i(h) San(i)cto.(h.) *(:) Sic(h)ut(gh) e(h)rat(h') in(h) prin(h)cí(h)pi(h)o,(h.) et(h) nunc,(g) et(h) sem(i)per,(h.) (:) et(h) in(h) saé(h)cu(h)la(h) sae(h)cu(g')ló(h)rum.(ih) A(gf)men.(e.) (::)

Ant. Aspérges me, * Dómine, hyssópo, et mundábor : lavábis me, et super nivem dealbábor. Ps. 50, 3. Miserére mei, Deus, secúndum magnam misericórdiam tuam. v. Glória Patri.

Ant. Sprinkle me, Lord, with hyssop and I will be clean; wash me, and I will become whiter than snow." Ps. 50:3. Have mercy on me, my God, in Thy great mercy. v. Glory be unto the Father.

Repetitur antiphona.

The antiphon is repeated.

A dominica Paschæ usque ad Pentecosten inclusive, loco ant. Aspérges me et psalmi Miserére, cantatur

From Easter Sunday to Pentecost inclusive, in place of the antiphon Asparagus me and the psalm Miserére, the following is sung:

annotation: 8;
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(c3) VI(ef)di(fd/fe) a(efe___)quam(e.) *(,) e(e)gre(ef/hg)di(gf)én(hh)tem(fg) de(ef) tem(e!hh/if~)plo,(fe/fgf.) (;) a(ef) lá(e!hhi)te(f)re(fe) dex(f/hef)tro,(e[ll:1]d..) (;) al(e)le(efde)lú(ef/hfg){ia} :(fe..) (:) et(ef) o(e!fwg'!hv)mnes,(h') ad(h) quos(h) per(gf~)vé(gh)nit(g.) (,) a(hhhg)qua(fi) i(h_g)sta,(hiH'GhvG'FEfe..) (;) sal(e!hhhi)vi(h) fa(h!iwji)cti(hvGF) sunt,(f.) (,) et(fe~) di(f/hef)cent,(e[ll:1]d..) (;) al(ef)le(f)lú(fgf~){ia},(f.) (,) al(fvE~D~)le(ef/h.f!gwh)lú(efe___){ia}.(e.)
Ps. 117.(::) Con(e)fi(fe)té(eh)mi(h)ni(h') Dó(h)mi(h)no(h) quó(hg)ni(hi)am(i) bo(hi)nus :(h.) *(:) quó(hf)ni(fh)am(h) in(h) saé(h')cu(h)lum(h) mi(h)se(h)ri(h)cór(hhg)di(ef)a(hg) e(f)ius.(e.) v/.(::)
Gló(e)ri(fe)a(eh) Pa(h)tri,(h') et(h) Fí(h)li(h)o,(h.) (,) et(h) Spi(h)rí(hg)tu(hi)i(i) San(hi)cto.(h.) *(:) Sic(hf)ut(fh) e(h)rat(h') in(h) prin(h)cí(h')pi(h)o,(h.) (,) et(hg) nunc,(hi) et(i) sem(hi)per,(h.) (:) et(hf) in(fh) saé(h)cu(h)la(h') sae(h)cu(hhg)ló(ef)rum.(hg) A(f)men.(e.) (::)

Ant. Vidi aquam * egrediéntem de templo, a látere dextro, allelúia : et omnes ad quos pervénit aqua ista, salvi facti sunt, et dicent : allelúia, allelúia. Ps. 117,1. Confitémini Dómino, quóniam bonus : quóniam in sǽculum misercórdia eius. v. Glória Patri.

Ant. I saw a water * coming out of the temple on the right side, hallelujah; and all those who were touched by this water were saved, and they sing, Hallelujah, hallelujah. Ps. 117:1. Praise the Lord, for He is good, for His mercy is eternal. v. Glory be unto the Father.

Et repetitur antiphona.

And we repeat the antiphon.

Ad sedem reversus, et cantu expleto, sacerdos, stans versus ad populum, manibus iunctis, dicit:

Returning to his seat, and the singing ended, the priest, standing and facing the people, with his hands joined, said:

Deus omnípotens, nos a peccátis puríficet, et per huius Eucharístiæ celebratiónem dignos nos reddat, qui mensæ regni sui partícipes efficiámur. r. Amen.

May Almighty God cleanse us from our sins and, through the celebration of this Eucharist, make us worthy to participate in the table of His Kingdom. r. Amen.

Supplicatio

Supplication

Sequuntur invocationes Kyrie, eléison, nisi iam præcesserint in aliqua formula actus pænitentialis.

The Kyrie Eleison invocations are continued, unless they have already been proclaimed in the penitential act.

Solemn supplication: the formula is sung two or three times. The solemn supplication in the form of a litany entered the Mass at least as early as the sixth century. "Kyrios" means Lord and recalls the supreme power of Jesus over all creation. "Christos" means anointed with oil, marked for a specific mission. Jesus came amongst us to save us from sin and death.

At the sung Mass, if the formula is sung with six invocations:

v. Kyrie, eléison. r. Kyrie, eléison. v. Christe, eléison. r. Christe, eléison. v. Kyrie, eléison. r. Kyrie, eléison.

v. Lord, have mercy. r. Lord, have mercy. v. O Christ, have mercy. r. O Christ, have mercy. v. Lord, have mercy. r. Lord, have mercy.

At the sung Mass, if the formula is sung with nine invocations:

Schola :

Schola:

Kyrie Eleison,

Lord have mercy,

Congregatio:

Assembly:

Kyrie Eleison.

Lord have mercy,

Schola :

Schola:

Kyrie Eleison

Lord have mercy,

Congregatio:

Christe Eleison.

O Christ, have mercy,

Schola :

Schola:

Christe Eleison

O Christ, have mercy,

Congregatio:

Christe Eleison.

O Christ, have mercy,

Schola :

Schola:

Kyrie Eleison

Lord have mercy,

Congregatio:

Christe Eleison.

Lord have mercy,

Schola :

Schola:

Kyrie

Lord,

Omnes:

All:

Eleison.

have mercy.

Deinde, quando præscribitur, cantatur vel dicitur hymnus:

Then, when prescribed, the following hymn is sung or recited:

This hymn begins with the songs of the angels on Christmas Eve, then it develops a praise to each of the divine persons, but especially to Christ, considered the Lamb of God, the equal Son of the Father.

Celebrans:

Celebrant:

Glória in excélsis Deo

Glory to God in the Highest Heaven

Schola:

Et in terra pax homínibus bonæ voluntátis.

And peace on earth to men of good will.

Congregatio:

Assembly:

Laudámus te.

We praise thou.

Schola:

Benedícimus te.

We bless Thou.

Congregatio:

Assembly:

Adorámus te.

We adore Thou.

Schola:

Glorificámus te.

We glorify Thou.

Congregatio:

Assembly:

Grátias ágimus tibi propter magnam glóriam tuam,

We thank Thou for Thy immense glory,

Schola:

Dómine Deus, Rex cæléstis, Deus Pater omnípotens.

Lord God, King of heaven, God the Father Almighty.

Congregatio:

Assembly:

Dómine Fili unigénite, Iesu Christe.

Lord, only-begotten Son, Jesus Christ.

Schola:

Dómine Deus, Agnus Dei, Fílius Patris,

Lord God, Lamb of God, Son of the Father,

Congregatio:

Assembly:

qui tollis peccáta mundi, miserére nobis.

Thou who take away the sins of the world, have mercy on us.

Schola:

qui tollis peccáta mundi, súscipe deprecatiónem nostram ;

Thou who take away the sins of the world; welcomes our prayer.

Congregatio:

Assembly:

qui sedes ad déxteram Patris, miserére nobis.

Thou who sit at the right hand of the Father, have mercy on us.

Schola:

Quóniam tu solus Sanctus,

For Thee alone are Holy,

Congregatio:

Assembly:

tu solus Dóminus,

Thou alone are Lord,

Schola:

tu solus Altíssimus, Iesu Christe.

Thou alone are the Most High, Jesus Christ.

Congregatio:

Assembly:

Cum Sancto Spíritu : in glória Dei Patris.

With the Holy Spirit, in the glory of God the Father,

Omnes:

All:

Amen.

Quo hymno expleto, sacerdos, manibus iunctis, dicit:

At the end of the hymn, the priest, with his hands joined, says:

Orémus.

Let's pray.

The assembly prays in silence for a few moments and the priest gathers (collects) all these personal prayers in a formula inspired by the mystery of the day.

Et omnes una cum sacerdote per aliquod temporis spatium in silentio orant. Tunc sacerdos, manibus extensis, dicit orationem collectam, qua expleta, populus acclamat:

And all, with the priest, pray in silence for some time. Then the priest, with outstretched hands, said the prayer of the collect, and at last the people acclaimed:

r. Amen.

Liturgia verbi

Liturgy of the Word.

Lectio

Reading

Deinde lector ad ambonem pergit, et legit primam lectionem, quam omnes sedentes auscultant.

Then a reader goes up unto the ambo, and reads the first reading, which all hearken attentively to whilst seated.

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(c3) Le(h)cti(h)o(h) li(h)bri(h) I(h)sa(h)íæ(h) pro(h)phé(hr1.) (dr)tæ.(d.) (::)

Ad finem lectionis significandam, lector acclamat:

At the end of the reading, the reader proclaims:

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(c3)v/. Ver(h)bum(h) Dó(h)mi(d)ni.(d.) (::) r/. De(h)o(h) grá(h)ti(d)as.(d.) (::)

Verbum Dómini.

Word of the Lord,

Omnes respondent:

They all answer:

r. Deo grátias.

r. Let us give thanks to God.

Psalmodia

Psalmody

At the Mass read, a few verses of the psalm are recited; It is called a responsorial psalm forasmuch as a "responsory" can be sung by the assembly. At the sung Mass, the gradual responsory is sung, which is composed of two verses of the psalm, the first (the responsory) being repeated a second time after the first (the verse). It is called "gradual" forasmuch as it was once sung on the steps of the altar.

Secunda lectio

Second reading

Postea, si habenda sit secunda lectio, lector eam ex ambone legit, ut supra.

After that, if there is a second reading, the reader reads it from the ambo, as above.

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(c3) LE(h)cti(h)o(h) E(h)pis(h)to(h)læ(h) be(h)á(h)ti(h) Pau(h)li(h) A(h)pós(h)to(h)li(h.,) ad(hi) Ro(g)ḿa(f.)nos.(g.) (::) ad(hi) Co(g)ŕin(f)thi(g.)os.(g.) (::) ad(hig) Gá(f)la(g)tas.(g.) (::) ad(hig) Ti(f.)tum(g.) (::) (Z) (c3) Le(h)cti(h)o(h) E(h)pis(h)to(h)læ(h) ad(hi) He(g)brǽ(f)os.(g.) (::) (Z)
Léc(h)ti(h)o(h) li(h)bri(h) A(f)po(h)ca(g)lý(g)psis(h.,) be(h)á(h)ti(h) Io(h)án(hi)nis(g) A(g)pós(f)to(g)li.(g.) (::) (Z)
Léc(h)ti(h)o(h) Ac(h)tu(h)um(h) A(h)pos(hi)to(g)ló(f.)rum.(g.) (::) (Z)
Léc(h)ti(h)o(h) I(h)sa(h)í(hi)æ(g) Pro(g)phé(f.)tæ.(g.) (::)

Hic tonus etiam adhibetur si una tantum lectio ante Evangelium habetur.

This tone is also used if there is only one reading before the Gospel.

Ad finem lectionis significandam, lector acclamat:

At the end of the reading, the reader acclaims:

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(c3)v/. Ver(h)bum(h) Dó(h)mi(f)ni.(f.) (::) r/. De(h)o(h) grá(h)ti(f)as.(f.) (::)

Verbum Dómini.

Word of the Lord.

Omnes respondent:

They all answer:

r. Deo grátias.

r. Let us give thanks to God.

Sequitur Allelúia, vel alter cantus a rubricis statutus, prouti tempus liturgicum postulat.

This is followed by the alleluia, or another chant indicated by the rubrics, according unto the liturgical season.

At the sung Mass, the alleluiatic responsory is a meditation on the preceding reading. During Lent, this responsory is never sung, but a passage, that is to say, a psalmody without responsory (refrain) tuned unto the mystery of the day. During Lent (time of penance), the alleluia is never sung, but in its place several verses of the psalm specially chosen according unto the mystery of the day. The type of melody used at the time, the line, is undoubtedly one of the most archaic forms of Gregorian chant. If there is no second reading, either the gradual responsory or the alleluia is to be sung, but usually not both pieces. Cf. Prænotanda of the Ordo cantus Missae: "If there is only one reading before the Gospel, the gradual responsory or the alleluia and its verse are to be sung. During the Easter season, either of the hallelujahs may be chosen." On the occasion of certain celebrations, at the sung mass, a sequence is mentioned. This is recited before the alleluia at the Mass read, forasmuch as the latter is then an acclamation of the Gospel.

Interim sacerdos incensum, si adhibetur, imponit. Postea diaconus, Evangelium prolaturus, ante sacerdotem profunde inclinatus, benedictionem petit, submissa voce dicens:

During this time, the priest imposes incense if it is used. Then the deacon who is to proclaim the Gospel, bowing deeply before the priest, asks for the blessing, in a low voice, saying:

Iube, domne, benedícere.

Father, please bless me.

Sacerdos submissa voce dicit:

The priest said in a low voice:

Dóminus sit in corde tuo et in lábiis tuis: ut digne et competénter annúnties Evangélium suum: in nómine Patris, et Fílii, ✠ et Spíritus Sancti.

May the Lord be in thy heart and on thy lips, that thou may proclaim His Gospel worthily and competently: in the name of the Father, and of the Son, and of the Holy Spirit.

Diaconus signat se signo crucis et respondet:

The deacon signs himself with the cross and answers:

Amen.

Si vero non adest diaconus, sacerdos ante altare inclinatus secreto dicit:

If there is no deacon, the priest bows before the altar and says secretly:

Munda cor meum ac lábia mea, omnípotens Deus, ut sanctum Evangélium tuum digne váleam nuntiáre.

Purify my heart and my lips, Almighty God, so that I may worthily proclaim Thy holy Gospel.

Postea diaconus, vel sacerdos, ad ambonem pergit, ministris pro opportunitate cum incenso et cereis eum comitantibus, et dicit:

Then the deacon, or the priest, goes up unto the ambo, accompanied if it is opportune by incense and surrounded by candles, and says:

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(c4) DO(g)mi(h)nus(h) vo(gh)bís(hg)cum.(g.) r/.(::) Et(g) cum(h) spí(h)ri(g)tu(g') tu(h)o.(h.) (::)
Lé(h)ctio(h) sán(h)cti(f) E(h)van(g)gé(g)li(h)i(h.) (,) se(h)cún(h)dum(h) Mat(hr)thǽ(g.)um(g.) (::) Mar(g.)cum(g.) (::) Lu(g.)cam(g.) (::) Io(hr)án(g.)nem(g.) r/.(::)
Gló(h)ri(h)a(h) ti(h)bi,(h) Dó(g)mi(g)ne.(g.) (::) In(f) il(h)lo(g) tém(g)po(h)re:(h.) ... (::)

Dóminus vobíscum.

The Lord be with thee.

Populus respondet:

The people answer:

r. Et cum spíritu tuo.

r. And with thy Spirit.

Diaconus, vel sacerdos:

The deacon, or the priest:

Léctio sancti Evangélii secúndum N.,

Reading of the Holy Gospel according to N.,

et interim signat librum et seipsum in fronte, ore et pectore.

whilst signing the book and himself on the forehead, mouth and chest.

Populus acclamat:

The people acclaimed:

Glória tibi, Dómine.

Glory to Thee, Lord.

Deinde diaconus, vel sacerdos, librum, si incensum adhibetur, thurificat, et Evangelium proclamat.

Then the deacon, or priest, incenses the book, if incense is used, and proclaims the Gospel.

Expleto Evangelio, diaconus, vel sacerdos acclamat:

At the end of the Gospel, the deacon or priest proclaims:

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(c4)v/. Ver(h)bum(h) Dó(hi)mi(h)ni.(h.) (::) r/. Laus(hihh) ti(g)bi,(gh) Chri(h.)ste.(h.) (::)

Verbum Dómini.

Word of the Lord.

Omnes respondent:

They all answer:

r. Laus tibi, Christe.

r. Praise be to Thee, O Christ.

Deinde librum osculatur dicens secreto:

Then he kisses the book, saying secretly:

Per evangélica dicta deleántur nostra delícta.

Through the reading of the Gospel, may our sins be blotted out.

Deinde fit homilia, quæ a sacerdote vel diacono habenda est omnibus diebus dominicis et festis de præcepto; aliis diebus commendatur.

Then he giveth the homily, which is to be celebrated by the priest or deacon every Sunday and feast of obligation; On other days this is also recommended.

Homilia expleta, cantatur vel dicitur, quando præscribitur, symbolum seu professio fidei:

At the end of the homily, the symbol or profession of faith is sung or said, when prescribed.

Nicene-Constantinople Creed. From the first centuries, the Church summarized her faith in precise formulas called symbols of faith or Creeds. The Creed is sung on Sundays and feast days.

Celebrans:

Celebrant:

Credo in unum Deum,

I believe in one God,

Schola:

Patrem omnipoténtem, factórem cæli et terræ, visibílium ómnium et invisibílium.

the Father Almighty, Creator of heaven and earth, of all things, visible and invisible.

Congregatio:

Assembly:

Et in unum Dóminum Iesum Christum, Fílium Dei Unigénitum,

I believe in one Lord Jesus Christ, the only begotten Son of God,

Schola:

et ex Patre natum ante ómnia sǽcula.

born of the Father before all ages

Congregatio:

Assembly:

Deum de Deo, lumen de lúmine, Deum verum de Deo vero,

God born of God, light born of light, true God born of true God,

Schola:

génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt.

begotten, not created, consubstantial with the Father, and by whom all things were created.

Congregatio:

Assembly:

Qui propter nos hómines et propter nostram salútem descéndit de cælis.

It is He who, for us men, and for our salvation, came down from heaven.

Ad verba quae sequuntur, usque ad factus est, omnes se inclinant.

At the words that follow, up to "factus est", everyone bows profoundly.

Schola:

Et incarnátus est de Spíritu Sancto ex María Vírgine, et homo factus est.

And He took flesh from the Virgin Mary by the action of the Holy Spirit and became man.

Congregatio:

Assembly:

Crucifíxus étiam pro nobis sub Póntio Piláto; passus et sepúltus est,

Then He was crucified for us under Pontius Pilate: He suffered His Passion and was buried.

Schola:

et resurréxit tértia die, secúndum Scriptúras,

He rose anon on the third day, according unto the Scriptures;

Congregatio:

Assembly:

et ascéndit in cælum, sedet ad déxteram Patris.

He ascended to heaven where He sits at the right hand of the Father.

Schola:

Et íterum ventúrus est cum glória, iudicáre vivos et mórtuos, cuius regni non erit finis.

Anon, He shall come in glory to judge the living and the dead, and His reign will have no end.

Congregatio:

Assembly:

Et in Spíritum Sanctum, Dóminum et vivificántem: qui ex Patre Filióque procédit.

I believe in the Holy Spirit, who is Lord and who gives life: who proceeds from the Father and the Son.

Schola:

Qui cum Patre et Fílio simul adorátur et conglorificátur: qui locútus est per prophétas.

With the Father and the Son He receiveth the same adoration and the same glory. He spake through the prophets.

Congregatio:

Assembly:

Et unam, sanctam, cathólicam et apostólicam Ecclésiam.

[I believe] the one, holy, catholic and apostolic Church.

Schola:

Confíteor unum baptísma in remissiónem peccatórum.

I recognize only one baptism for the remission of sins.

Congregatio:

Assembly:

Et exspécto resurrectiónem mortuórum, et vitam ventúri sǽculi.

And I behold forward unto the resurrection of the dead and the life of the world to come.

Omnes:

All:

Amen.

Loco symboli nicæno-constantinopolitani, præsertim tempore Quadragesimæ et tempore paschali, adhiberi potest symbolum baptismale Ecclesiæ Romanæ sic dictum Apostolorum [Ad missam lectam]

In place of the Nicene-Constantinople Creed, it may be good, during Lent and the Easter season, to say the baptismal symbol of the Roman Church, which is also called "of the Apostles".

Credo in unum Deum Patrem omnipoténtem, Creatórem cæli et terræ, et in Iesum Christum, Fílium eius únicum, Dóminum nostrum,

I believe in God, the Father Almighty, Creator of heaven and earth. And in Jesus Christ, his only Son, our Lord;

Ad verba quæ sequúntur, usque ad María Vírgine, omnes se inclínant.

At the words that follow, and even Maria Virgine, everyone bows.

qui concéptus est de Spíritu Sancto, natus ex María Vírgine,

who was conceived of the Holy Spirit, was born of the Virgin Mary,

passus sub Póntio Piláto, crucifíxus, mórtuus, et sepúltus, descéndit ad ínferos, tértia die resurréxit a mórtuis, ascéndit ad cælos, sedet ad déxteram Dei Patris omnipoténtis, inde ventúrus est iudicáre vivos et mórtuos. Credo in Spíritum Sanctum, sanctam Ecclésiam cathólicam, sanctórum communiónem, remissiónem peccatórum, carnis resurrectiónem, vitam ætérnam. Amen.

suffered under Pontius Pilate, was crucified, died and was buried, descended into hell; on the third day he rose from the dead, ascended into heaven, and sat at the right hand of God the Father Almighty, whence he shall come to judge the living and the dead. I believe in the Holy Spirit, in the Holy Catholic Church, in the communion of saints, in the remission of sins, in the resurrection of the flesh, in eternal life. Amen.

Deinde fit oratio universalis, seu oratio fidelium.

Then the universal prayer, also called the prayer of the faithful, is said.

Introduced by the celebrant, it is usually presented unto the ambo by the deacon. Reintroduced on the occasion of the liturgical reform resulting from the Second Vatican Council, it taketh up a very old practice of the Eastern Churches. This is the reason wherefore the response of the congregation is usually "Kyrie Eleison". It unites us unto the Pope and the Bishops, to those who suffer, unto the deceased, as well as unto the particular needs of the faithful present. The universal prayer is both the end of the liturgy of the Word and the introduction unto the offertory.

Liturgia eucharistica

Eucharistic Liturgy.

His absolutis, incipit cantus ad offertorium. Interim ministri corporale, purificatorium, calicem, pallam et missale super altare collocant.

At the end, the offertory chant begins. During this time, a minister places on the altar the corporal, the purificatory, the chalice, the pale, and the missal.

Expedit ut fideles participationem suam oblatione manifestent, afferendo sive panem et vinum ad Eucharistiæ celebrationem, sive alia dona, quibus necessitatibus Ecclesiæ et pauperum subveniatur.

It is good for the faithful to show their participation by their donation, by offering either the bread and wine, used for the Eucharistic celebration, or other gifts to provide for the needs of the Church or the poor.

The priest leaves the seat where he presided over the Liturgy of the Word; He shall now stand at the altar for the liturgy of sacrifice. Bread and wine were brought to be offered and consecrated. At the sung Mass, during the procession of offerings, the schola interprets the offertory antiphon.

Sacerdos, stans ad altare, accipit patenam cum pane, eamque ambabus manibus aliquantulum elevatam super altare tenet, submissa voce dicens:

The priest, standing at the altar, takes the paten with the bread, holding his hands raised a little above the altar, says in a low voice:

Benedíctus es, Dómine, Deus univérsi, quia de tua largitáte accépimus panem, quem tibi offérimus, fructum terræ et óperis mánuum hóminum: ex quo nobis fiet panis vitæ.

Blessed are thou, Lord, God of the universe, for from thy generosity we receive this bread, which we offer thou, the fruit of the earth and the work of men's hands: that it may become for us the bread of life.

Deinde deponit patenam cum pane super corporale. Si vero cantus ad offertorium non peragitur, sacerdoti licet hæc verba elata voce proferre; in fine populus acclamare potest:

Then he places the bread with the paten on the corporal. If one does not sing at the offertory, the priest can say these words more loudly; At the end the people can acclaim:

Benedíctus Deus in sǽcula.

Blessed be God for ever.

Diaconus, vel sacerdos, infundit vinum et parum aquæ in calicem, dicens secreto:

The deacon, or the priest, pours the wine and a little water into the chalice, saying secretly:

Per huius aquæ et vini mystérium eius efficiámur divinitátis consórtes, qui humanitátis nostræ fíeri dignátus est párticeps.

Through the mystery of this water and wine, may we be associated with the divinity of the one who deigned to participate in our humanity.

Postea sacerdos accipit calicem, eumque ambabus manibus aliquantulum elevatum super altare tenet, submissa voce dicens:

After this, the priest takes the chalice, and raising his hands a little, he holds it above the altar, saying in a low voice:

Benedíctus es, Dómine, Deus univérsi, quia de tua largitáte accépimus vinum, quod tibi offérimus, fructum vitis et óperis mánuum hóminum, ex quo nobis fiet potus spiritális.

Blessed are thou, Lord God of the universe, for from thy bounty we have received this wine that we offer thou, the fruit of the vine and the work of the hands of men, that it may become a spiritual drink for us.

Deinde calicem super corporale deponit. Si vero cantus ad offertorium non peragitur, sacerdoti licet hæc verba elata voce proferre; in fine populus acclamare potest:

Then he places the chalice on the corporal. If one does not sing at the offertory, the priest can say these words more loudly; At the end the people can acclaim:

Benedíctus Deus in sǽcula.

Blessed be God for ever.

After this, the priest, bowing deeply, said secretly:

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.

With humbled minds and broken hearts, may we be welcomed by Thee, Lord, and may our sacrifice unfold before Thee today in a way that will please Thou, Lord God.

Et, pro opportunitate, incensat oblata, crucem et altare. Postea vero diaconus vel alius minister incensat sacerdotem et populum.

If appropriate, he incenses the Oblates, the cross and the altar. Then the deacon or other minister incenses the priest and the people.

Deinde sacerdos, stans ad latus altaris, lavat manus, dicens secreto:

Then, standing on the side of the altar, he washes his hands, saying:

Lava me, Dómine, ab iniquitáte mea, et a peccáto meo munda me.

Wash me, O Lord, from my iniquities, and cleanse me from my sin.

Stans postea in medio altaris, versus ad populum, extendens et iungens manus, dicit:

After this, placing himself in the center of the altar, facing the people, stretching out and then joining his hands, he said:

Oráte, fratres: ut meum ac vestrum sacrifícium acceptábile fiat apud Deum Patrem omnipoténtem.

Brethren, pray that my Sacrifice and yours may be acceptable to God the Father almighty.

Populus surgit et respondet:

The people rose and answered and said:

Suscípiat Dóminus sacrifícium de mánibus tuis ad laudem et glóriam nóminis sui, ad utilitátem quoque nostram totiúsque Ecclésiae suae sanctae.

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.

Deinde sacerdos, manibus extensis, dicit orationem super oblata; qua conclusa, populus acclamat:

Then the priest, with the maids extended, said the prayer over the oblates; Once concluded, the people acclaimed:

r. Amen.

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(c3) DO(e)mi(f)nus(g) vo(ef)bís(g)cum.(f.) (::) r/. Et(e) cum(f) spí(g)ri(e)tu(f) tu(g)o.(f.) (::)
v/. Sur(h)sum(g) cor(fg)da.(fe..) (::) r/. Ha(g)bé(h)mus(g) ad(f) Dó(g)mi(f)num.(fe..) (::)
v/. Grá(h)ti(g)as(g) a(f)gá(g)mus(g) (,) Dó(g)mi(g)no(g) De(e)o(f) no(g)stro.(f.) (::) r/. Di(h)gnum(g) et(f) iu(g)stum(f) est.(fe..) (::)

Vel (solemnior) :

Or (solemn tone):

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(c3) DO(e)mi(f)nus(g) vo(ef)bís(gf)cum.(f.) (::) r/. Et(e) cum(f) spí(g)ri(e)tu(f) tu(gf)o.(f.) (::)
v/. Sur(f!gwh)sum(g) cor(fg)da.(fe..) (::) r/. Ha(g)bé(f!gwh)mus(g) ad(g) Dó(fg)mi(f)num.(fe..) (::)
v/. Grá(g)ti(fe)as(ef) a(g)gá(f!gwh)mus(g.) (,) Dó(g)mi(f)no(fe) De(ef)o(g) no(fg)stro.(f.) (::) r/. Di(f!gwh)gnum(g) et(g) iu(fg)stum(f) est.(fe..) (::)

The Eucharistic prayer is the solemn thanksgiving in which the Church, through the ministry of the priest, consecrates the bread and wine, changing them into the body and blood of Christ, offered unto the Father for the salvation of the world. We can recognize in this long prayer three strong points: the song of the preface, the story of the Last Supper, the final doxology. There are a large number of prefaces, and a certain number are appropriate unto the liturgical mystery of the day. Their literary framework is evermore the same: a praise unto the Father through His Son Jesus Christ. But we give thanks in particular for one aspect of the mystery of salvation. The preface opens with a dialogue that ensures unity of intention betwixt the celebrant and the assembly, and it blossoms, with a lyrical movement, in the singing of the Sanctus, which evokes the eternal liturgy before the throne of God.

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