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A Catholic Life: April 2015
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A Relic of St. Jude the Apostle Preserved in Chicago, IL
While often unknown even by local Catholics, the Shrine of St. Jude, a Dominican run Shrine, in Chicago, Illinois houses one of the few relics of an apostle in America.  The Shrine of St. Jude is housed physically inside of St. Pius V Catholic Church at 1919 S Ashland Avenue (and not in the Dominican House which is at 1909 S Ashland), Chicago, Illinois.  Inside of this Church, you will find a relic of the forearm of St. Jude the Apostle.  St. Jude is the author of a short Epistle in the New Testament.
While the sanctuary in this Church has been virutally destroyed in the aftermath of Vatican II, there are a number of small and beautiful shrines inside of St. Pius V Catholic Church.  There is one in honor of Our Lady of Guadalupe, one to the Infant Christ (which I have photographed below) and the one to St. Jude the Apostle.
If you are near Chicago or pass by, spend some time - even just 10 minutes - in prayer before this powerful relic of the holy Apostle St. Jude.  The Church offers a small but gated parking lot across the street.  And for those in the area, there are buses, Divy bikes, and other forms of public transportation that run right by the Shrine.
St. Jude, pray for us who have recourse to thee!
at April 28, 2015 0 comment(s)
Donate Your Old Rosary to the African Missions
#RosariesforAfrica is a movement that I am starting to bring awareness to the Rosary Project for Africa.  This project, mentioned in the America Needs Fatima publication in 2015, is looking for Rosaries for the African Missions.  Take part in a global effort to catechize the souls in Africa who do not know Christ.  Let us entrust their conversion to the Faith to Our Lady of the Rosary.
For information on how to donate your #RosariesforAfrica please read the following article:
Feast of St. Paul of the Cross
"When you feel the assaults of passion and anger, then is the time to be silent as Jesus was silent in the midst of His ignominies and sufferings" (St. Paul of the Cross)
Double (1955 Calendar): April 28
St. Paul of the Cross is the renowned Founder of the Passionists.  Born in 1694 to a merchant in Italy, Paul spent his youth in the spirit of Christian piety.  His parents were devout and holy parents. At the age fo 15, St. Paul began to engage in severe penitential practices in reparation for sin.
While still a layman, he received a vision and founded the Congregation of Discalced Clerks of the Most Holy Cross and Passion (called the Passionists) in 1721 to preach about Jesus Crucified.  Their mission: Preach Jesus Christ and Him Crucified.  Beforehand, he had intended to fight in the army for Venice against the Turks. But after his vision, he refused the honor as well as a large inheritance and honorable marriage to devote himself to Jesus Crucified. He began to preach of the Passion of Our Lord even before he became a cleric. In 1727, he was ordained a priest by Pope Benedict XIII.
St. Paul is remembered for preaching with such power that hardened sinners and murderous robbers wept at his preaching.  At one point in his life, in a true example for us to persevere in our good works, all of his brothers in the order abandoned him.  Yet, by the will of God, his rule was approved by Pope Benedict XIV in 1741 and the order began to grow anew. He surmounted incredible difficulties due to his humility and dedication.
St. Paul died on October 18, 1775, at a time when his order had over 180 fathers and brothers.  Before his death, he had also founded a monastery of contemplative sisters in Corneto.
Taken from a letter written by St. Paul of the Cross: "It is an excellent and holy practice to call to mind and meditate on our Lord's Passion since it is by this path that we shall arrive at union with God. In this, the holiest of all schools, true wisdom is learned, for it was there that all the saints became wise"
O Lord Jesus Christ, You endowed blessed Paul with a special love to preach the mystery of Your cross and raised up a new community in the Church through him. May his intercession make us always mindful of Your passion so that we may share in its reward in heaven; who lives and rules with God the Father . . .
Source: 1962 Roman Catholic Daily Missal
"Christ Triumphed Over the Devil on the Cross"
at April 28, 2015 0 comment(s)
The Primary 2 Moral Errors of Our Time by Pope Benedict XV
Now there are two passions today dominant in the profound lawlessness of morals - an unlimited desire of riches and an insatiable thirst for pleasures. It is this which marks with a shameful stigma our epoch; whilst it goes ceaselessly from progress to progress in the order of all which touches the well-being and convenience of life, it seems that in the superior order of honesty and of moral rectitude a lamentable retrogression leads it back to the ignominies of ancient paganism. In that measure, in truth, wherein men lose sight of eternal goods which Heaven reserved for them, they permit themselves to be more taken in by the deceitful mirage of the ephemeral goods here below, and once their souls are turned down towards the earth, an easy descent leads them insensibly to relax themselves in virtue, to experience repugnance for spiritual things, and to relish nothing outside the seductions of pleasure. Hence the general situation which we note: with some the desire to acquire riches or to increase their patrimony knows no bounds; others no longer know, as formerly, how to bear the trials which are the usual result of want or poverty; and at the very hour in which the rivalries We have pointed out set by the ears the rich and the proletariat a great number seem to wish to further excite the hatred of the poor by an unbridled luxury which accompanies the most revolting corruption.
19. From this point of view one cannot sufficiently deplore the blindness of so many women of every age and condition; made foolish by desire to please, they do not see to what a degree the in decency of their clothing shocks every honest man, and offends God. Most of them would formerly have blushed for those toilettes as for a grave fault against Christian modesty; now it does not suffice for them to exhibit them on the public thoroughfares; they do not fear to cross the threshold of the churches, to assist at the Holy sacrifice of the Mass, and even to bear the seducing food of shameful passions to the Eucharistic Table where one receives the heavenly Author of purity. And We speak not of those exotic and barbarous dances recently imported into fashionable circles, one more shocking than the other; one cannot imagine anything more suitable for banishing all the remains of modesty.
Taken from Sacra Propediem of Pope Benedict XV on Januar y6, 1921, the Feast of the Epiphany.
at April 26, 2015 0 comment(s)
Mourning Drapes Over Catholic Churches
With the death of Francis Cardinal George last week, some of the more traditional Catholic Churches in the Archdiocese put the customary purple mourning drapes over the front doors.  A few nice examples of this tradition are shared here:
Shrine of Christ the King
St. John Cantius Catholic Church
at April 26, 2015 0 comment(s)
Labels: Archdiocese of Chicago, Requiem
Spend This Saturday Praying Outside for the Major Rogation
This Saturday, April 25th, is the Major Rogation.
Traditionally, fasting and penance were required on this day, and the faithful would especially pray Litanies on this day.
Rogation Days are the four days set apart to bless the fields, and invoke God's mercy on all of creation. The 4 days are April 25, which is called the Major Rogation (and is only coincidentally the same day as the Feast of St. Mark); and the three days preceding Ascension Thursday, which are called the Minor Rogations. Traditionally, on these days, the congregation marches the boundaries of the parish, blessing every tree and stone, while chanting or reciting a Litany of Mercy, usually a Litany of the Saints.
Spend the day outside on Saturday.  Pray for a good harvest.  Sprinkle the fields and grasses with holy water.  Let us call down God's blessings on our land in an era when even the mainstream Catholic Church has all but forgotten and neglected the Rogation Days.
See here for a Rogation Day Prayer.
Fr Christopher Smith, a priest of the Diocese of Charleston, South Carolina has put together a truly beautiful and excellent illustrated guide explaining both the Rogations and Ember Days, with a number of very useful quotes from various liturgical sources. It can be downloaded from dropbox.
at April 23, 2015 0 comment(s)
SSPX Re-Dedicates St. James Church in Pittsburgh
The following is taken from the website of DICI.  “On Saturday, March 28, 2015, the Society of St. Pius X triumphantly re-dedicated the church of St. James in Pittsburgh, PA, Fr. Niklaus Pfluger, the First Assistant of the SSPX, was on hand to lead the solemn ceremonies.”  Some of the photos are as follows:
To help this apostolate of the Society, please consider sending in a donation of any size:
Labels: SSPX, Traditional Latin Mass
Who Are the "Sheep Not of This Fold"?
In the Gospels, Jesus spoke of "sheep not of this fold."  In our times there has been a pernicious error arise that Jesus was speaking of the Mormons with this line.  As a result of this error, it's essential that we understand what Jesus was saying when He spoke of "sheep not of this fold."
I am the good shepherd; and I know mine, and mine know me. As the Father knoweth me, and I know the Father: and I lay down my life for my sheep. And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. Therefore doth the Father love me: because I lay down my life, that I may take it again. No man taketh it away from me: but I lay it down of myself, and I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father. (John 10:14-18)
Before we can understand any passage of Scripture we have to put it in context.  To start, who was Jesus speaking to?  He certainly was speaking to the Jews.  In particular, He was speaking to the Pharisees when He spoke of Himself as the Good Shepherd.  And at this time the Jews did not understand or even fathom that salvation was possible for non-Jews. These non-Jews, the Gentiles, would be saved by Christ's Sacrifice on the Cross.  And in this way, the Good Shepherd would draw all men to Himself - the Jews (those of the fold) and the Gentiles (the sheep not of this fold).  And together they would form one sheepfold with Christ as the One Shepherd.
Unfortunately, the Mormons have twisted Scripture around and sought to apply words spoken by Jesus thousands of years before their founding to them.  The Mormons emphasize that Jesus was calling them to be of a different sheepfold.  But this is also wrong.  The emphasis of Jesus in the passage is not that there are different groups of followers of His; rather, the Lord was making clear that He would bring all peoples together into one sheepfold.  It is only in that one sheepfold (the Church) that we can all come together and truly follow the Lord.
The Staff of Catholic Answers explains:
Most Catholic biblical scholars, following the teaching of the early Church Fathers, agree that the "other sheep" are the Gentiles, to whom the gospel was sent after the Jews rejected Christ (Rom 11:11-12).
During his public ministry Jesus confined his proclamation of the gospel to the Jews (Mt 10:5-6, 15:24), and initially this remained the focus of the apostles' preaching, although Jesus had foretold that the gospel would eventually be carried to "all nations" (Mt 28:19, Acts 1:8). This opening up of God's blessing even to Gentiles was foretold in the Old Testament (Ps 2:7; Is 2:2-6).
Paul explained this to Gentile Christians:
"Therefore remember that at one time you Gentiles in the flesh, called the uncircumcision by what is called the circumcision, which is made in the flesh by hands--remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near in the blood of Christ." (Eph 2:11-13; cf. Rom 3:22; Gal 3:27-28)
Another member of Catholic Answers further states:
In reality, the "other sheep" Jesus mentions are the righteous Gentiles, who did not belong to the "fold" of God’s chosen people, Israel, but who would respond to the gospel when preached to them. While Christ’s earthly ministry served the Jewish people almost exclusively, his great commission to the apostles before his ascension sent them into all the world to preach, baptize and thus unite his believers in one fold (Mt 27:19). Because "he that heareth you heareth me" (Lk 10:16), to hear the gospel from the lips of his disciples is to hear Jesus himself
The understanding of the "other sheep" as the Gentiles who would come to believe in Christ is the natural understanding of the passage. Mormons sometimes ask Christians, "If the ‘other sheep’ weren’t in the New World then who were they?"
A Christian often will be perplexed at the fact the question was asked at all and respond, "Well, they’re the Gentile Christians, of course. How could anyone think the text suggests otherwise?" The New Testament has a running theme of how salvation comes from the Jews to the Gentiles. It appears across multiple books, in all of the gospels and most of the epistles. Jesus’ statement about gathering other sheep in the future is simply one more instance of the gospels dealing with this theme.
The fact that Mormons often do not spot the obvious, face-value interpretation of the text reveals how little Mormons have been exposed to the historic understanding of the passage and how little they have been encouraged to think through its rationale. They have not tried to understand the New Testament as a whole, integrating and understanding its individual passages with other passages and with the general historical backdrop. Instead, they have had the interpretations of certain alleged proof texts force-fed to them in a way that keeps them from knowing of the existence of other, more plausible interpretations.
Above all, the sheep "not of this fold" are the Gentiles.  Together with the original Jews who accepted Christ, the Church was to include all men.  This false teaching of the Mormons has distorted the understanding of Christ's beautiful role as the Good Shepherd.  Like other cults (Jehovah's Witnesses, Christian Scientists), the writings of the Mormons are to be burned and condemned.  And like these groups, the Mormons do not accept the Trinity and therefore are not Christians at all; rather, they are a pernicious form of paganism.
Those looking for an honest understanding of Mormonism, please see the articles of Patrick Madrid.
at April 20, 2015 0 comment(s)
"To have prevented one single sin is reward enough for the labors and efforts of a whole lifetime." St. Ignatius
Francis Cardinal George of Chicago Has Died
May his soul rest in peace.  Requiem Aeternam.
Out of the depths I cry to You, O Lord; Lord, hear my voice.
Let Your ears be attentive to my voice in supplication.
If You, O Lord, mark iniquities, Lord, who can stand?
But with You is forgiveness, that You may be revered.
I trust in the Lord; my soul trusts in His word.
My soul waits for the Lord more than sentinels wait for the dawn.
More than sentinels wait for the dawn, let Israel wait for the Lord,
For with the Lord is kindness and with Him is plenteous redemption;
And He will redeem Israel from all their iniquities.
at April 17, 2015 1 comment(s)
Labels: Archdiocese of Chicago, Requiem
Seminary Chapel of St. Turibius Destroyed by Blase Cupich
While this may be a little dated, the full effect of what will come out of Archbishop Cupich in Chicago has not yet been felt.  Here is what this man did previously.
From the Blog of CathCon:
The seminary chapel of St. Turibius at the Pontifical Josephinum in Ohio, before Archbishop Cupich became Rector-President and after......he obliterated Christ the King, yet the Pope made him Archbishop of Chicago.
Before and After Cupich. Believe it or not...this is the same building....the seminary chapel of St. Turibius at the Pontifical Josephinum in Ohio. The photo on the left is what the chapel used to look like BEFORE Cupich became the president-rector of the seminary. The photo on the right is Cupich's horrible wreckovation that destroyed the same chapel. The beautiful mural was painted over, under Cupich's orders, detailed the steps of becoming an ordained priest.
at April 17, 2015 4 comment(s)
Traditional 1954 Mass Propers for Good Friday
The primary differences in the pre-1955 Good Friday vs. the revisions found in the 1962 Missal may be found by reading the New Liturgical Movement. Included on this page is the traditional prayer for the Jews (before the 1955 changes and before Pope Benedict XVI attended to change it for those who say the pre-1955 Holy Week). The kneeling for the Jews is also omitted. And Holy Communion is not given to the Faithful on Good Friday in the pre-1955 service. The full text of the pre-1955 readings may be found in PDF by clicking here. Those looking only for the 1962 rubrics should visit Romanitas Press.
Note: This is not a Mass. No consecration takes place. We may refer to them as "Mass proper" but strictly speaking, this is not a Mass. It is called the Liturgy of the Presanctified. After 1955, it has become known as the "Solemn Liturgical Action" of Good Friday.
The instruction given by Pope Pius XII stipulates that Good Friday's solemn liturgy take place after noon; the best time would be three o'clock, and on no account may it begin later than six o'clock. The same Pope revives the old practice of all receiving Communion this day as a necessary part of the liturgical function. This consists of four main divisions, the whole forming a dramatic representation of the Sacred Passion.
I, II -- The first two parts consists of readings from Scripture, and a prayer followed by St. John's Passion, and is concluded by a long series of prayers for various intentions. In this part we have preserved the form of the earliest Christian prayer meeting -- a service which was derived from the Jewish Synagogue. To this service of Scriptural readings the celebration of the Eucharist was afterwards joined to form the one solemn act of worship now called the Mass. This Mass still preserves these distinct divisions: the first from the beginning to the Offertory, in which the Introit and Gloria are included; the second from the Offertory to the Communion. The first division is called the Mass of the Catechumens, (for they were not permitted to remain for the celebration of the Eucharist); the second, the Mass of the Faithful.
III -- The third part consists of the unveiling and adoration of the Cross. This ceremony was originally connected with the relic of the true Cross, and had its origin in Jerusalem. A veiled crucifix is gradually exposed to view, and three times at the words Venite, adoremus the faithful kneel in adoration to the Redeemer.
IV -- The fourth part, the Communion of the Priest and people, completes what used to be known as the Mass of the Presanctified. Today's liturgy does not constitute a Mass, for there is no consecration: all who communicate receive sacred particles consecrated at Mass the previous day. This form of Mass is familiar in the Greek Rite.
The service opens with a Mass of the Catechumens in what is perhaps its oldest and simplest form. It has neither Introit, Gloria, nor Credo, but consists merely of two lessons, followed each by a Tract, also taken from the prophets. The Gospel is the story of the Passion according to St. John. This is followed by the most ancient form of intercession. The priest (formerly the deacon) makes a solemn appeal to the faithful, telling them for whom each Prayer is to be offered: for the Church, the Pope, the Bishops, priests, etc., the Jews, pagans, heretics, prisoners, etc. The Flectamus genua is said and all kneel down to pray until the subdeacon bids them to rise. Then the celebrant turns to God, Almighty and Eternal, and formulates the prayer in the name of all. This was the oldest form of the Collect or public prayer.
The adoration of the Cross is followed by a short Communion service. The ciborium containing the sacred hosts consecrated yesterday is brought in silence with the simplest of ceremonial from the Altar of Repose. Preparation for Communion is fittingly made by all standing to recite the Pater Noster in unison, and the Communion itself is followed at once by three prayers of thanksgiving. These end the day's solemn functions.
The sacred ministers, wearing black stoles, come to the altar, lie prostrate before it, and pray silently for a few moments. A signal is given; whereupon all kneel upright except the celebrant who stands facing the altar steps and sings in the ferial tone:
Deus, qui peccati veteris hereditarium mortem, in qua posteritatis genus omne successerat, Christi tui, Domini nostri, passione solvisti: da, ut, conformes eidem facti; sicut imaginem terrenae naturae necessitate portavimus, ita imaginem coelestis gratiae sanctificatione portemus. Per eundem Christum Dominum nostrum. R. Amen.
O God who, by the Passion of Thy Christ, our Lord, hast loosened the bonds of death, that heritage of the first sin to which all men of later times did succeed: make us so conformed to Him that, as we must needs have bourne the likeness of earthly nature, so we may by santification bear the likeness of heavenly grace. Through the same Christ our Lord. R. Amen.
I. -- Readings from Scripture, Passion, and the Great Intercessions
The Sacred Ministers sit while a lector reads the first lesson without title.
PROPHECY  Osee 6. 1-6
[The infinite mercies of God are about to be poured down on the Christians, doing penance.]
Haec dicit Dominus: In tribulatione sua mane consurgent ad me: Venite, et revertamur ad Dominum: quia ipse cepit, et sanabit nos: percutiet, et curabit nos. Vivificabit nos post duos dies: in die tertia suscitabit nos, et vivemus in conspectu eius. Sciemus, sequemurque, ut cognoscamus Dominum: quasi diluculum praeparatus est egressus eius, et veniet quasi imper nobis temporaneus, et serotinus terrae. Quid faciam tibi Ephraim? quid faciam tibi Iuda? Misericordia vestra quasi nubes matutina, et quasi ros mane pertransiens. Propter hoc dolavi in prophetis, occidi eos in verbis oris mei: et iudicia tua quasi lux egredientur. Quia misericordiam volui, et non sacrificium, et scientiam Dei plus quam holocausta.
Thus saith the Lord: In their affliction they will rise early to Me: Come, and let us return to the Lord, for He hath taken us, and He will heal us, He will strike, and He will cure us. He will revive us after two days: on the third day He will raise us up and we shall live in His sight. We shall know and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light and He will come to us as the early and the latter rain to the earth. What shall I do to thee, O Ephraim? What shall I do to thee, O Juda? Your mercy is as a morning cloud and as the dew that goeth away in the morning. For this reason have I hewed them by the Prophets, I have slain them by the words of my mouth: and thy judgements shall go forth as the light. For I desired mercy and not sacrifice: and the knowledge of God more than holocausts.
Domine, audivi auditum tuum, et timui: consideravi opera tua, et expavi. V.: In medio duorum animalium innotesceris: dum appropinquaverint anni cognosceris: dum advenerit, tempus, ostenderis. V.: In eo, dum conturbata fuerit anima mea: in ira, misericordiae memor eris. V.: Deus a Libano veniet, et Sanctus de monte umbroso, et condenso. V.: Operuit coelos maiestas eius: et laudis eius plena est terra.
O Lord, I have heard Thy hearing and was afraid: I have considered Thy works and trembled. V.: In the midst of two animals Thou shalt be made known: when the years shall draw nigh Thou shalt be known: when the time shall come, Thou shalt be manifested. V.: When my soul shall be in trouble, Thou wilt remember mercy, even in Thy wrath. V.: God will come from Libanus, and the Holy One from the shady and thickly covered mountain. V.: His majesty covered the heavens: and the earth is full of His praise.
Priest: Let us pray.
Deacon: Let us kneel.
Deus, a quo et Iudas reatus sui poenam, et confessionis suae latro praemium sumpsit, concede novis tuae propitiationis effectum: ut sicut in passione sua Iesus Christus Dominus noster diversa utrisque intulit stipendia meritorum; ita nobis, ablato vetustatis errore, resurrectionis suae gratiam largiatur: Qui tecum vivit et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum.
O God, from whom Judas received the punishment of his guilt, and the thief the reward of his confession: grant unto us the full fruit of Thy clemency; that even as in His Passion, our Lord Jesus Christ gave to each a retribution according to his merits, so having taken away our old sins, He may bestow upon us the grace of His Resurrection. Who with Thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.
LESSON  Exodus 12. 1-11
[The children of Israel are to sacrifice the Paschal Lamb; the Israelites will put the Lamb of God to death on the Cross.]
In diebus illis: Dixit Dominus ad Moysen et Aaron in terra Aegypti: Mensis iste, vobis principium mensium: primus erit in mensibus anni. Loquimini ad universum coetum filiorum Israel, et dicite eis: Decima die mensis huius tollat unusquisque agnum per familias et domos suas. Sin autem minor est numerus, ut sufficere possit ad venscendum agnum, assumet vicinum suum qui iunctus est domui suae, iuxta numerum animarum quae sufficere possunt ad esum agni. Erit autem agnus absque macula, masculus, anniculus: iuxta quem ritum tolletis et haedum. Et servabitis eum usque ad quartamdecimam diem mensis huius: immolabitque eum universa multitudo filiorum Israel ad vesperam. Et sument de sanguine eius, ac ponent super utrumque postem, et in superliminaribus domorum, in quibus comedent illum. Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus. Non comedetis ex eo crudum quid, nec coctum aqua, sed tantum assum igni: caput cum pedibus eius et intestinis vorabitis. Nec remanebit quidquam ex eo usque mane. Si quid residuum fuerit, igne comburetis. Sic autem comedetis illum: menta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter: est enim Phase (id est transitus) Domini.
In those days the Lord said to Moses and Aaron in the land of Egypt: This month shall be to you the beginning of months: it shall be the first in the months of the year. Speak ye to the whole assembly of the children of Israel, and say to them: On the tenth day fo this month let every man take a lamb by their families and houses. But if the number be less than may suffice to eat the lamb, be shall take unto him his neighbor that joineth to his house, according to the number of souls which may be enough to eat the lamb. And it shall be a lamb without blemish, a male, of one year: according to which rite also you shall take a kid. And you shall keep it until the fourteenth day of this month: and the whole multitude of the children of Israel shall sacrifice it in the evening. And they shall take of blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it. And they shall eat the flesh that night roasted at the fire: and unleavened bread with wild lettuce. You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire. You shall eat the head with the feet and entrails thereof. Neither shall there remain any thing of it until morning. If there be an thing left, you shall burn it with fire. And thus you shall eat it: You shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste; for it is the Phase (that is the Passage) of the Lord.
TRACT  Ps. 139. 2-10, 14
Eripe me, Domine, ab homine malo: a viro iniquo libera ma. V.: Qui cogitaverunt militias in corde: tota die constituebant praelia. V.: Acuerunt linguas suas sicut serpentis: venenum aspidum sub labiis eorum. V.: Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis libera me. V.: Qui cogitaverunt supplantare gressus meos: absconderunt superbi laqueum mihi. V.: Et funes extenderunt in laqueum pedibus meis, iuxta iter scandalum posuerunt mihi. V.: Dixi Domino, Deus meus es tu: exaudi, Domine, vocem orationis meae. V.: Domine, Domine virtus salutis meae obumbra caput meum in die belli. V.: Ne tradas me a desiderio meo peccatori: cogitaverunt adversus me: ne derelinquas me, ne unquam exaltentur. V.: Caput circuitus eorum: labor labiorum opsorum operiet eos. V.: Verumtamen iusti confitebuntur nomini tuo: et habitabunt recti cum vultu tuo.
Deliver me, O Lord, from the evil man: rescue me from the unjust man. V.: Who have devised iniquities in their hearts: all the day long they designed battles. V.: They have sharpened their tongues like a serpent; the venom of asps is under their lips. V.: Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. V.: Who have proposed to supplant my steps. The proud have hidden a net for me. V.: And tehy have stretched out cords for a snare for my feet; they have laid for me a stumbling-block by the wayside. V.: I said to the Lord: Thou art my God. Hear, O Lord, the voice of my supplication. V.: O Lord, Lord, the strength of my salvation: overshadow my head in the day of battle. V.: Give me not up from my desire to the wicked: they have plotted against me. Do not Thou forsake me, lest at any time they should triumph. V.: The head of them compassing me about: the labor of their lips shall overwhelm them. V.: But the just shall give glory to Thy Name: and the upright shall dwell with Thy countenance.
The Deacons of the Passion then kneel and bow low before the celebrant, who pronounces in a clear voice:.
Dominus sit in cordibus vestris et in labiis vestris. R. Amen.
May the Lord be in your hearts and on your lips. R. Amen.
PASSION  John 18. 1-40; 19. 1-42
The Passion of Our Lord Jesus Christ according to St. John.
Passio Domini nostri Iesu Christi secundum Ioannem.
In illo tempore: Egressus est Iesus cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli eius Sciebat autem et Iudas, qui tradebat eum, locum: quia frequenter Iesus convenerat illuc cum discipulis suis. Iudas ergo cum accepisset cohortem, et a pontificibus et pharisaeis ministros, venit illuc cum laternis, et facibus, et armis. Iesus itaque sciens omnia quae ventura erant super eum, processit, et dixit eis: † Quem quaeritis? C. Responderunt ei: S. Iesum Nazarenum. C. Dicit eis Iesus: † Ego sum. C. Stabat autem et Iudas, qui tradebat eum, cum ipsis. Ut ergo dixit eis: Ego sum: abierunt retrorsum, et ceciderunt in terram. Iterum ergo interrogavit eos: † Quem quaeritis? C. Illi autem dixerunt, S. Iesum Nazarenum. C. Respondit Iesus: † Dixi vobis, quia ego sum: si ergo me quaeritis, sinite hos abire. C. Ut impleretur sermo, quem dixit: Quia quos dedisti mihi, non perdidi ex eis quemquam. Simon ergo Petrus habens gladium eduxit eum: et percussit pontificis servum: et abscidit auriculam eius dexteram. Erat autem nomen servo Malchus. Dixit ergo Iesus Petro: † Mitte gladium tuum in vaginam. Calicem, quem didit mihi Pater, non bibam illum? C. Cohors ergo, et tribunus, et ministri Iudaeorum comprehenderunt Iesum, et ligaverunt eum: et adduxerunt eum ad Annam primum; erat autem socer Caiphae, qui erat pontifex anni illius.
Erat autem Caiphas, quo consilium dederat Iudaeis: Quia expedit unum hominem mori pro populo. Sequebatur autem Iesum Simon Petrus, et alius discipuluS. Discipulus autem ille erat notus pontifici, et introivit cum Iesu in atrium pontificiS. Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariae: et introduxit Petrum. Dicit ergo Petro ancilla ostiaria: S. Numquid et tu ex discipulis es hominis istius? C. Dicit ille: S. Non sum. C. Stabant autem servi, et ministri ad prunas, quia frigus erat, et calefaciebant se. Erat autem cum eis et Petrus stans, et califaciens se. Pontifex ergo interrogavit Iesum de discipulis suis, et de doctrina eius. Respondit ei Iesus: † Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Iudaei conveniunt: et in occulto locutus sum nihil. Quid me interrogas? interroga eos, qui audierunt quid locutus sim ipsis: ecce hi sciunt quae dixerim ego. C. Haec autem cum dixisset, unus assistens ministrorum dedit alapam Iesu, dicens: S. Sic respondes pontifici? C. Respondit ei Iesus: † Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me caedis? C. Et misit eum Annas ligatum ad Caipham pontificem. Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: S. Numquid et tu ex discipulis eius es? C. Negavit ille, et dixerit: S. Non sum. C. Dicit ei unus ex servis pontificis, cognatus eius, cuius abscidit Petrus auriculam: S. Nonne ego te vidi in horto cum illo? C. Iterum ergo negavit Petrus: et statim gallus cantavit.
Adducunt ergo Iesum a Caipha in praetorium. Erat autem mane: et ipsi non introierunt in praetorium, ut non contaminarentur, sed ut manducarent pascha. Exivit ergo Pilatus ad eos foras, et dixit: S. Quam accusationem affertis adversus hominem hunc? C. Responderunt, et dixerunt ei: S. Si non esset hic malefactor, non tibi tradidissemus eum. C. Dixit ergo eis Pilatus: S. Accipite eum vos, et secundum legem vestram iudicate eum. C. Dixerunt ergo ei Iudaei: S. Nobis non licet interficere quemquam. C. Ut sermo Iesu impleretur, quem dixit, significans qua morte esset morituruS. Introivit ergo iterum in praetorium Pilatus et vocavit Iesum, et dixit ei: S. Tu es Rex Iudaeorum? C. Respondit Iesus: † A temetipso hoc dicis, an alii dixerunt tibi de me? C. Respondit Pilatus: S. Numquid ego Iudaeus sum? Gens tua, et pontifices tradiderunt te mihi: quid fecisti? C. Respondit Iesus: † Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Iudaeis: nun autem regnum meum non est hinC. C. Dixit itaque est Pilatus: S. Ergo Rex es tu? C. Respondit Iesus: † Tu dicis quia Rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis, qui est ex veritate, audit vocem meam. C. Dicit ei Pilatus: S. Quid est veritas? C. Et cum hoc dixisset, iterum exivit ad Iudaeos, et dicit eis: S. Ego nullam invenio in eo causam. Est autem consuetudo vobis ut unum dimittam vobis in Pasha: vultis ergo dimittam vobis Regem Iudaeorum? C. Clamverunt ergo rursum omnes, dicentes: S. Non hunc, sed Barabbam. C. Erat autem Barabbas latro. Tunc ergo apprehendit Pilatus Iesum, et flagellavit. Et milites plectentes coronam de spinis, imposuerunt capiti eius: et veste purpurea circumdederunt eum. Et veniebant ad eum, et dicebant: S. Ave Rex Iudaeorum. C. Et dabant ei alapas. Exivit ergo iterum Pilatus foras, et dicit eis: S. Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. C. (Exivit ergo Iesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: S. Ecce homo. C. Cum ergo vidissent cum pontifices et ministri, clamabant, dicentes: S. Crucifige, crucifige eum. C. Dicit eis Pilatus: S. Accpipte eum vos, et crucifigite: ego enim non invenio in eo causam. C. Responderunt ei Iudaei: S. Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. C. Cum ergo audisset Pilatus hunc sermonem, magis timuit. Et ingressus est praetorium iterum: et dixit ad Iesum: S. Unde es tu? C. Iesus autem responsum non dedit ei. Dicit ergo ei Pilatus: S. Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? C. Respondit Iesus: † Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, maius peccatum habet. C. Et exinde quaerebat Pilatus dimittere eum. Iudaei autem clamabant, dicentes: S. Si hunc dimittis, non es amicus CaesariS. Omnis enim qui se regem facit, contradicit Caesari. C. Pilatus autem cum audisset hos sermones, adduxit foras Iesum, et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Erat autem Parasceve Paschae, hora quasi sexta, et dicit Iudaeis: S. Ecce Rex vester. C. Illi autem clamabant: S. Tolle, tolle, crucifige eum. C. Dicit eis Pilatus: S. Regem vestrum crucifigam? C. Responderunt pontifices: S. Non habemus regem, nisi Caesarem. C. Tunc ergo tradidit eis illum ut crucifigeretur.
Susceperunt autem Iesum, et eduxerunt. Et baiulans sibi crucem, exivit in eum, qui dicitur Calvariae, locum, hebraice autem Golgotha: ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Iesum. Scripsit autem et titulum Pilatus: et posuit super crucem. Erat autem scriptum: Iesus Nazarenus, Rex Iudaeorum. Hunc ergo titulum multi Iudaeorum legerunt, quia prope civitatem erat locus ubi crucifixus est Iesus. Et erat scriptum hebraice, graece et latine. Dicebant ergo Pilato pontifices Iudaeorum: S. Noli scribere, Rex Iudaeorum, sed quia ipse dixit: Rex sum Iudaeorum. C. Respondit Pilatus: S. Quod scripsi, scripsi. C. Milites ergo cum crucifixissent eum, acceperunt vestimenta eius (et fecerunt quatuor partes: unicuique militi partem), et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. Dixerunt ergo ad invicem: S. Non scindamus eam, sed sortiamur de illa cuius sit. C. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem haec fecerunt. Stabant autem iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Cum videsset ergo Iesus matrm, et discipulum stantem, quem diligebat, dicit matri suae: † Mulier, ecce filius tuuS. C. Deinde dicit discipulo: † Ecce mater tua. C. Et ex illa hora accepit eam discipulus in sua.
Postea sciens Iesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: † Sitio. C. Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori eiuS. Cum ergo accepisset Iesus acetum, dixit: † Consummatum est. C. Et inclinato capite, tradidit spiritum.
At that time Jesus went forth with His disciples over the brook Cedron, where there was a garden, into which He entered with His disciples. And Judas also, who betrayed Him, knew the place: because Jesus had often resorted thither together with His disciples. Judas therefore having received a band of soldiers and servants fro the chief priests and the Pharisees, cometh thither with lanterns and torches and weaponS. Jesus therefore, knowing that all things that should come upon Him, went forth and said to them: † Whom seek ye? C. They answered Him: S. Jesus of Nazareth. C. Jesus saith to them: † I am He. C. And Judas also, who betrayed Him, stood with them. As soon therefore as He had said to them: † I am He; they went backward and fell to the ground. Again therefore He asked them: † Whom seek ye? C. And they said: S. Jesus of Nazareth. C. Jesus answered: † I have told you that I am He. If therefore you seek Me, let these go their way; C. That the word might be fulfilled which He said: Of them whom Thou hast given Me, I have not lost anyone. Then Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of the servant was Malchus. Jesus therefore said to Peter: † Put up thy sword in the scabbard. The chalice which My Father hath given Me, shall I not drink it? C. Then the band and the tribune and the servants of the Jews took Jesus, and bound Him. And they led Him away to Annas first, for he was father-in-law to Caiphas, who was the high priest that year.
Now Caiphas was he who had given the counsel to the Jews: that it was expedient that one man should die for the people. And Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest. But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter. The maid therefore that was portress saith to Peter: S. Art not thou also one of this man's disciples? C. He saith: S. I am not. C. Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter, also, standing and warming himself. The high priest therefore asked Jesus of His disciples and of His doctrine. Jesus answered him: † I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing. Why asketh thou Me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said. C. And when He had said these things, one of the servants, standing by, gave Jesus a blow, saying: S. Answerest Thou the high priest so? C. Jesus answered him: † If I have spoken evil, give testimony of the evil; but if well, why strikest thou Me? C. And Annas sent Him bound to Caiphas the high priest. And Simon Peter was standing and warming himself. They said therefore to him: S. Art not thou also one of His disciples? C. He denied it and said: S. I am not. C. One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: S. Did I not see thee in the garden with Him? C. Again therefore Peter denied; and immediately the cock crew.
Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the Pasch. Pilate therefore went out to them, and said: S. What accusation bring you against this man? C. They answered and said to him: S. If He were not a malefactor, we would not have delivered Him up to thee. C. Pilate therefore said to them: S. Take Him you, and judge Him according to your law. C. The Jews therefore said to him: S. It is not lawful for us to put any man to death. C. That the word of Jesus might be fulfilled, which He said, signifying what death He should die. Pilate therefore went into the hall again and called Jesus and said to Him: S. Art Thou the King of the Jews? C. Jesus answered: † Sayest thou this thing of thyself, or have other told it thee of Me? C. Pilate answered: S. Am I a Jew? Thine own nation and the chief priests have delivered Thee up to me. What hast Thou done? C. Jesus answered: † My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence. C. Pilate therefore said to Him: S. Art Thou a King then? C. Jesus answered: † Thou sayest I am a king. For this was I born, and for this came I into the world; that I should give testimony of the truth. Every one that is of the truth heareth My voice. C. Pilate saith to Him: S. What is truth? C. And when he had said this, he went out again to the Jews and saith to them: S. I find no cause in Him. But you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the King of the Jews? C. Then cried they all again, saying: S. Not this man, but Barabbas. C. Now Barabbas was a robber. Then therefore Pilate took Jesus and scourged Him. And the soldiers platting a crown of thorns, put it upon His head; and they put on Him a purple garment. And they came to Him and said: S. Hail, King of the Jews. C. And they gave Him blows. Pilate therefore went forth again and saith to them: S. Behold, I bring Him forth unto you, that you may know that I find no cause in Him. C. (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: S. Behold the man. C. When the chief priests, therefore, and the servants had seen Him, they cried out, saying: S. Crucify Him, crucify Him. C. Pilate saith to them: S. Take Him you, and crucify Him; for I find no cause in Him. C. The Jews answered him: S. We have a law, and according to the law He ought to die, because He made Himself the Son of God. C. When Pilate, therefore, had heard this saying, he feared the more. And he entered into the hall again; and he said to Jesus: S. Whence art Thou? C. But Jesus gave him no answer. Pilate therefore saith to Him: S. Speakest Thou not to me? Knowest Thou not that I have power to crucify Thee, and I have power to release Thee? C. Jesus answered: † Thou shouldst not have any power against Me, unless it were given thee from above. Therefore, he that hath delivered Me to thee hath a greater sin. C. And from henceforth Pilate sought to release Him. But the Jews cried out, saying: S. If thou release this Man, thou art not Caesar's friend. For whosoever maketh himself a king speaketh against Caesar. C. Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. And it was Parasceve of the Pasch, about the sixth hour; and he saith to the Jews: S. Behold your King. C. But they cried out: S. Away with Him. Away with Him: Crucify Him. C. Pilate saith to them: S. Shall I crucify your King? C. The chief priests answered: S. We have no king but Caesar. C. Then, therefore, he delivered Him to them to be crucified.
And they took Jesus and led Him forth. And bearing His cross, He went forth to that place which is called Calvary but in Hebrew Golgotha.; where they crucified Him, and with Him two others, one on each side and Jesus in the midst. And Pilate wrote a title also: and he put it upon the cross. And the writing was: Jesus of Nazareth, the King of the Jews. This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, Greek, and in Latin. Then the chief priests of the Jews said to Pilate: S. Write not: The King of the Jews; but that He said: I am the King of the Jews. C. Pilate answered: S. What I have written, I have written. C. The soldiers therefore, when they had crucified Him, took His garments (and they made four parts, to every soldier a part) and also His coat. Now the coat was without seam, woven from the top throughout. They said then one to another: S. Let us not cut it, but let us cast lots for it, whose it shall be: that the Scripture might be fulfilled which saith: They have parted My garemnts among them, and upon My vesture they have cast lots. And the soldiers indeed did these things. Now there stood by the cross of Jesus His Mother, and His Mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: † Woman, behold thy son. C. After that, He saith to the disciple: † Behold thy mother. C. And from that hour, the disciple took her to his own.
Afterwards, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said: † I thirst. C. Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to His mouth. Jesus therefore, when He had taken the vinegar, said: † It is consummated. C. And bowing His head, He gave up the ghost.
Here all kneel and pause a few moments.
Iudaei ergo (quoniam Parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilaum, ut frangerentur eorum crura, et tollerentur. Venerunt ergo milites: et primi quidem fregerunt crura, et alterius qui crucifixus est cum eo. Ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura: sed unus militum lancea latus eius aperuit, et continuo exivit sanguis et aqua. Et qui vidit, testimonium perhibuit: et verum est testimonium eius. Et ille scit, quia vera dicit: ut et vos credatis. Facta sunt enim haec ut Scriptura impleretur: Os non comminuetis ex eo. Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.
Post haec autem rogavit Pilatum Ioseph ab Arimathaea (eo quod esset discipulus Iesu, occultus autem propter metum Iudaeorum), ut tolleret corpus Iesu. Et permisit Pilatus. Venit ergo, et tulit corpus Iesu. Venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhae, et aloes, quasi libras centum. Acceperunt ergo corpus Iesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Iudaeis sepelire. Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat. Ibi ergo propter Parasceven Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum.
Then the Jews (because it was the Parasceve), that the bodies might not remain upon the cross on the Sabbath day (for that was a great Sabbath day), besought Pilate that their legs might be broken and that they might be taken away. The soldiers therefore came, and they broke the legs of the first, and of the other that was crucified with Him. But after they were come to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers with a spear opened His side, and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the Scripture might be fulfilled: you shall not break a bone of Him. And again another Scripture saith: They shall look on Him whom they pierced.
And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the Body of Jesus. And Pilate gave leave. He came therefore and took away the Body of Jesus. And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about a hundred pound weight. They took therefore the Body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. Now there was in the place where He was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid. There, therefore, because of the Parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.
II. -- The Great Intercessions
While the Sacred Ministers put on black vestments, two acolytes spread a cloth on the altar and place the Missal in the center of it. The Great Intercessions are sung from here.
Oremus, dilectissimi nobis, pro Ecclesia sancta Dei: ut eam Deus et Dominus noster pacificare, adunare, et custodire dignetur toto orbe terrarum: subiiciens ei principatus, et potestates: detque nobis quietam et tranquilam vitam degentibus, glorificare Deum Patrem omnipotentem.
Let us pray, dearly beloved, for the holy Church of God: that our Lord and God may deign to give it peace, keep it in unity, and guard it throughout the world, subjecting to it principalities and powers: and may grant unto us that, leading a peaceful and quiet life, we may glorify God, the Father almighty.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, qui gloriam tuam omnibus in Christo gentibus revelasti: custodi opera misericordiae tuae; ut Ecclesia tua toto orbe diffusa, stabili fide in confessione tui nominis perseveret. Per eumdem Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, Who in Christ hast revealed Thy glory too all nations: guard the works of Thy mercy; that Thy Church, spread over the whole world, may with steadfast faith persevere in the confession of Thy Name. Through the same Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus et pro beatissimo Papa nostro N., ut Deus et Dominus noster, qui elegit eum in ordine episcopatus, salvum atque incolumem custodiat Ecclesiae suae sanctae, ad regendum populum sanctum Dei.
Let us pray for our most holy Father Pope N., that our Lord and God, Who chose him to the order of the Episcopate, may keep him in health and safety for His holy Church to govern the holy people of God.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, cuius iudicio universa fundantur: respice propitius ad preces nostras, et electum nobis Antistitem tua pietate conserva; ut christiana plebs, quae te gubernatur auctore, sub tanto pontifice, credulitatis suae meritis augeatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, by Whose judgement all things are established, mercifully regard our prayers, and in Thy goodness preserve the Bishop chosen for us: that the Christian people who are ruled by Thine authority, may under so great a Pontiff, be increased in the merits of faith. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus et pro omnibus Episcopis, Presbyteris, Diaconibus, Subdiaconibus, Acolythis, Exorcistis, Lectoribus, Ostiariis, Confessionibus, Virginibus, Viduis: et pro omni populi sancto Dei.
Let us pray also for all Bishops, Priests, Deacons, Subdeacons, Acolytes, Exorcists, Readers, Porters, Confessors, Virgins, Widows, and for all the holy people of God.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, cuius spiritu totum corpus Ecclesiae sanctificatur et regitur: exaudi nos pro universis ordinibus supplicantes; ut gratiae tuae munere, ab omnibus tibi gradibus fideliter serviatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, by Whose Spirit the whole body of the Church is sanctified and rules, hear our humble pleading for all the orders thereof; that by the gift of Thy grace in all their several degrees may faithfully serve Thee. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus et pro catechumenis nostris: ut Deus et Dominus noster adaperiat aures praecordiorum ipsorum, ianuamque misericordiae; ut per lavacrum regenerationis accepta remissione omnium peccatorum, et ipsi inveniantur in Christo Iesu Domino nostro.
Let us pray also for our Catechumens: that our Lord and God would open the ears of their hearts, and the gate of mercy; that, having received by the font of regeneration the remission of all their sins, they also may be found in Christ Jesus our Lord.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, qui Ecclesiam tuam nova semper prole foecundas: auge fidem et intellectum catechumenis nostris; ut renati fonte bbaptismatis, adoptionis tuae filiis aggregentur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, who dost ever make Thy Church fruitful with new offspring: increase the faith and understanding of our Catechumens; that being born again in the font of Baptism, they may be associated wiht the children of Thine adoption. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus, dilectissimi nobis, Deum Patrem omnipotentem, ut cunctis mundum purget erroribus: morbos auferat: famem depellat: aperiat carceres: vincula dissolvat: peregrinantibus reditum: infirmantibus sanitatem: navigantibus portum salutis indulgeat.
Let us pray, dearly beloved, to God the Father almighty, that He would cleanse the world of all errors: take away diseases, drive away famine, open prisons, break chains, grant a sure return to travellers, health to the sick, and a safe haven to those at sea.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, moestorum consolatio, laborantium fortitudo: perveniant ad te preces de quacumque tribulatione clamantium; ut omnes sibi in necessitatibus suis misericordiam tuam gaudeant affuisse. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, the comfort of the sorrowful, and the strength of those that labor: hasten the prayers of those that call upon Thee in any trouble reach Thee; that all may rejoice that in their necessities Thy mercy has helped them. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus et pro haereticis et schismaticis: ut Deus et Dominus noster eruat eos ab erroribus universis; et ad sanctam matrem Ecclesiam Catholicam atque Apostolicam revocare dignetur.
Let us pray also for heretics and schismatics: that our Lord God would be pleased to rescue them from all their errors; and recall them to our holy mother the Catholic and Apostolic Church.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, qui salvas omnes, et neminem vis perire: respice ad animas diabolica fraude deceptas; ut omni haeretica pravitatae deposita, errantium corda resipiscant, et ad veritatis tuae redeant unitatem. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, who savest all, and wouldst that no one should perish: look on the souls that are led astray by the deceit of the devil: that having set aside all heretical evil, the hearts of those that err may repent, and return to the unity of Thy truth. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.2
Oremus et pro perfidis Iudaeis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Iesum Christum Dominum nostrum.
Let us pray also for the perfidious Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ.
Priest: Let us pray.
Omnipotens sempiterne Deus, qui etiam iudaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, who drivest not away from Thy mercy even the perfidious Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Oremus et pro paganis: ut Deus omnipotens auferat iniquitatem a cordibus eorum; ut relictis idolis suis, convertantur ad Deum vivum et verum, et unicum Filium eius Iesum Christum Deum et Dominum nostrum.
Let us pray also for the pagans: that almighty God would remove iniquity from their hearts: that, putting aside their idols, they may be converted to the true and living God, and His only Son, Jesus Christ our God and Lord.
Priest: Let us pray.
Deacon: Let us kneel.
Omnipotens sempiterne Deus, qui non mortem peccatorum, sed vitam semper inquiris: suscipe pro vitam semper inquiris: suscipe propitius orationem nostram, et libera eos ab idolorum cultura; et aggrega Ecclesiae tuae sanctae ad laudem et gloriam nominis tui. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, who ever seekest not the death, but the life of sinners: mercifully hear our prayer, and deliver them from the worship of idols: and join them to Thy holy Church for the praise and glory of Thy Name. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
III. -- Adoration of the Cross
After these Collects, the Ministers lay aside their cope and chasubles and stand at the sedilia. The Deacon goes with the Acolytes to the Sacristy, whence they return in procession with lighted candles carrying the veiled cross (which should be as large as possible), the Celebrant and Subdeacon coming forward to meet them before the center of the altar. The Celebrant carries the Cross (with assistance, if necessary) to the Epistle side of the sanctuary and, turning towards the people, he uncovers the upper portion of the Cross and intones the verse:
V. Ecce lignum Crucis, in quo salus mundi pependit.
V. Behold the wood of the Cross, on which hung the Savior of the world.
R. Come, let us adore.
When the choir sings these words, all kneel, except the celebrant. The priest then advances to the front corner, and uncovers the right arm; elevating the Crucifix a little, he sings on a higher tone than before:
V. Ecce lignum Crucis, in quo salus mundi pependit.
V. Behold the wood of the Cross, on which hung the Savior of the world.
The choir answers, while all kneel:
R. Come, let us adore.
Then at the middle of the altar the Celebrant uncovers the whole Cross, and, lifting it up, begins still higher, the ministers and choir continuing as before:
V. Ecce lignum Crucis, in quo salus mundi pependit.
V. Behold the wood of the Cross, on which hung the Savior of the world.
The choir answers, while all kneel:
R. Come, let us adore.
Two assistants take the unveiled Cross to the center of the sanctuary, where they stand facing the people and supporting the Cross upright by the arms; the acolytes place their candles at either side of the Cross and themselves kneel down facing the Cross throughout the adoration that follows. The celebrant and his ministers and assistants take off their shoes, and each in turn approaches, genuflecting thrice, and kisses the feet of the Crucifix.
The Cross, still supported by the two assistants and candles and acolytes, is then placed more conveniently for the adoration of the faithful; these should form a procession past the Cross, men first, women afterwards, and after one simple genuflection devoutly kiss the feet of the Crucified.
Meanwhile two choirs should be singing the Improperia or Reproaches.
Two cantors sing the following:
V. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi. V. Quia eduxi te de terra Aegypti, parasti crucem Salvatori tuo.
V. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me. V. Because I led thee out of the land of Egypt, thou hast prepared a cross for thy Savior.
The two choirs then sing alternately:
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.3
V. Quia eduxi te per desertum quadraginta annis, et manna cibavi te, et introduxi te in terram satis bonam: parasti Crucem Salvatori tuo.
V. Because I led thee out through the desert forty years: and fed thee with manna, and brought thee into a land exceeding good, thou hast prepared a Cross for thy Savior.
Alternately the two choirs repeat as before:
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.
V. Quid ultra debui facere tibi, et non feci? Ego quidem plantavi te vineam meam speciosissimam: et tu facta es mihi nimis amara: aceto namque sitim meam potasti: et lancea perforasti latus Salvatori tuo.
V. What more ought I have done for thee, that I have not done? I planted thee, indeed, My most beautiful vineyard: and thou hast become exceeding bitter to Me: for in My thirst thou gavest Me vinegar to drink: and with a lance thou hast pierced the side of thy Savior.
Alternately the two choirs repeat as before:
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.
The verses of the following reproaches are sung alternately by two cantors of each choir. The choirs respond after each verse: Popule meus . . . as far as the verse Quia.
V. Ego propter te flagellavi Aegyptum cum primogenitus suis: et tu me flagellatum tradidisti.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. For thy sake I scourged Egypt with its first-born: and thou hast scourged Me and delivered Me up.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego eduxi te de Aegypto, demerso Pharaone in Mare Rubrum: et tu me tradidisti principibus sacerdotum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I led thee out of Egypt having drowned Pharao in the Red Sea: and thou hast delivered Me to the chief priests.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego ante te aperui mare: et tu aperuisti lancea latus meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I opened the sea before thee: and thou with a spear hast opened My side.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego ante te praeivi in columna nubis: et tu me duxisti ad praetorium Pilati.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I went before thee in a pillar of cloud: and thou hast led Me to the judgement hall of Pilate.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego te pavi manna per desertum: et tu me cecidisti alapis et flagellis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I fed thee with manna in the desert; and thou hast beaten Me with whips and scourges.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego te potavi aqua salutis de petra: et tu me potasti felle, et aceto.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I gave thee the water of salvation from the rock to drink: and thou hast given Me gall and vinegar.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego propter te Chananaeorum reges percussi: et tu percussisti arundine caput meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. For thy sake I struck the kings of the Chanaanites: and thou hast struck My head with a reed.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego dedi tibi sceptrum regale: et tu dedisti capiti meo spineam coronam.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I gave thee a royal sceptre: and thou hast given to My head a crown of thorns.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Ego te exaltavi magna virtute: et tu me suspendisti in patibulo Crucis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. I exalted thee with great strength: and thou hast hanged Me on the gibbet of the Cross.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
The following anthem is then sung:
Crucem tuam * adoramus, Domine: et sanctam resurrectionem tuam laudamus, et glorificamus: ecce enim propter lignum venit gaudium in universo mundo. Deus misereaturr nostri, et benedicat nobis: illuminet vultum suum super nos, et misereatur nostri. -- V. Crucem tuam . . .
We adore Thy Cross, O Lord: and we praise and glorify Thy holy Resurrection: for behold by the wood of the Cross joy has come into the whole world. -- (Ps. 66. 2) May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and have mercy on us. -- V. We adore Thy Cross . . .
Afterwards the hymn Pange lingua lauream is sung in the following manner with the Crux fidelis.
Crux fidelis, inter omnes
Nulla silva talem profert,
Dulce lignum, dulces clavos,
Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be;
Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.
V. Pange, lingua, gloriosi,
Et super Crucis trophaeo
V. Sing, my tongue, the glorious battle!
With completed victory rife!
And above the Cross's trophy
Tell the triumph of the strife:
How the world's Redeemer conquer'd
By the offering of His life.
R. Crux fidelis, inter omnes
Nulla silva talem profert,
R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.
V. De parentis protoplasti
In necem morsu ruit:
Ipse lignum tunc notavit.
Damna ligni ut solveret.
V. God, his Maker, sorely grieving,
That the first-made Adam fell,
When he ate the fruit of sorow,
Whose reward was death and hell,
Noted then this Wood the ruin,
Of the ancient wood to quell.
R. Dulce lignum, dulces clavos,
R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.
V. Hoc opus nostrae salutis
Ars ut artem falleret:
Et medelam ferret inde,
V. For this work of our salvation
Needs must have its order so,
And the manifold deceiver's
Art by art would overthrow,
And from thence would bring the healing,
Whence the insult of the foe.
R. Crux fidelis, inter omnes
Nulla silva talem profert,
R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.
V. Quando venit ergo sacri
Missus est ab arce Patris
V. Wherefore when the appointed fullness
Of the holy time was come,
He was sent who maketh all things
From th' eternal Father's home,
And proceeded, God Incarnate,
Offspring of the Virgin's womb.
R. Dulce lignum, dulces clavos,
R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.
V. Vagit infans inter arcta
Et Dei manus, pedesque
V. Weeps the Infant in the manger
That in Bethlehem's stable stands:
And His Limbs the Virgin Mother
Doth compose in swaddling bands,
Meetly thus in linen folding
Of her God the feet and hands.
R. Crux fidelis, inter omnes
Nulla silva talem profert,
R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.
V. Lustra sex qui iam peregit,
Agnus in Crucis levatur
V. Thirty years among us dwelling,
His appointed time fulfilled,
Born for this, He meets His Passion,
For that this He freely willed:
On the Cross the Lamb is lifted,
Where His life-blood shall be spilled.
R. Dulce lignum, dulces clavos,
R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.
V. Felle potus ecce languet:
Unda manat, et cruor:
Terra, pontus, astra, mundus.
V. He endured the nails, the spitting,
Vinegar, and spear, and reed;
From that holy Body broken
Blood and water forth proceed:
Earth, and stars, and sky, and ocean,
By that flood from stain are freed.
R. Crux fidelis, inter omnes
Nulla silva talem profert,
R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.
V. Flecte ramos, arbor alta,
Et rigor lentescat ille,
Et superni membra Regis
V. Bend thy boughs, O Tree of glory!
Thy relaxing sinews bend;
For awhile the ancient rigor,
That thy birth bestowed, suspend:
And the King of heavenly beauty
On thy bosom gently tend!
R. Dulce lignum, dulces clavos,
R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.
V. Sola digna tu fuisti
Quam sacer cruor perunxit,
V. Thou alone wast counted worthy
This world's ransom to uphold;
For a shipwrecked race preparing
Harbor, like the Ark of old;
With the sacred Blood anointed
From the smitten Lamb that rolled.
R. Crux fidelis, inter omnes
Nulla silva talem profert,
R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.
V. Sempiterna sit beatae
V. To the Trinity be glory
Everlasting, as is meet:
Equal to the Father, equal
To the Son, and Paraclete:
Trinal Unity, Whose praises
All created things repeat.
IV. -- The Communion
The Cross is placed at the center of the altar so that it can be seen by all in the church, and the acolytes' candles are placed on either side. The Sacred Ministers change into purple vestments, but only the Deacon goest to the Altar of Repose with the acolytes. There he withdraws the Ciborium from the tabernacle without incensation, and returns to the High Altar, each acolyte carrying one of the lighted candles from the Altar of Repose. Meanwhile everyone else kneels, and the choir sings these antiphons:
Adoramus te, Christe, et benedicimus tibi, quia per Crucem tuam redemisti mundum.
We adore Thee, O Christ, and we bless Thee, because by Thy Cross Thou hast redeemed the world.
Per lignum servi facti sumus, et per sanctam Crucem liberati sumus: fructus arboris seduxit nos, Filius Dei redemit nos.
Through a tree we were enslaved, and through a holy Cross have we been set free: the fruit of a tree led us astray, the Son of God bought us back.
Salvator mundi, salva nos: qui per Crucem et Sanguinem tuum redemisti nos, auxiliare nobis, te deprecamur, Deus noster.
Savior of the world, do Thou save us, do Thou, who through Thy Cross and Blood didst redeem us, do Thou help us, our God, we beseech Thee.
At the High Altar the Deacon places the Ciborium on a corporal, and the Celebrant and Subdeacon with double genuflections join him there. Without delay the Celebrant recites:
Oremus. -- Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere:
Let us pray. -- Instructed by Thy saving precepts, and following Thy divine institution, we make bold to say:
Whereupon all present, clergy and faithful, recite the Pater Noster in Latin, as preparation for Communion; this recitation should be "solemn, grave, distinct."
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 dimittibus debitoribus nostris. Et ne nos inducas in tentationem; sed libera nos a malo. Amen.
Our Father, who art in Heaven: hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in Heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation; but deliver us from evil. Amen.
The Celebrant continues alone with:
Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus, et futuris: et intercidente beata et gloriosa semper Virgine Dei Genetrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris: ut ope misericordiae tuae adiuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Christum Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.
Deliver us, we beseech Thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the Holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance. Through the same Jesus Christ, Thy Son, our Lord, Who with Thee in the unity of the Holy Ghost liveth and reigneth God, world without end.
And all answer together:
The celebrant joins his hands and bows, and in a lower voice continues:
Perceptio Corporis tui, Domine Iesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in iudicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis, et corporis, et ad medalem percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.
Let not the partaking of Thy Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but let it, through Thy mercy, become a safeguard and remedy, both for soul and body; Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, for ever and ever. Amen.
He opens the Ciborium, genuflects, and takes out a sacred particle. He then makes his Communion as usual:
Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea. (three times)
Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. (three times)
Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam. Amen.
May the body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
Holy Communion is now distributed as on Maundy Thursday, except that priests wear a purple stole, not white.
When all have communicated, the Celebrant purifies his fingers and places the Ciborium in the tabernacle in silence. All stand, in order to join him in his thanksgiving, which he recites in ferial tone:
Oremus. -- Super populum tuum quaesumus, Domine, qui passionem et mortem Filii tui devota mente recoluit, benedictio copiosa descendat, indulgentia veniat, consolatio tribuatur, fides sancta succrescat, redemptio sempiterna firmetur. Per eundem Christum Dominum nostrum. Amen.
Let us pray. -- Upon Thy people who with devout hearts aave recalled the Passion and Death of Thy Son, we beseech Thee, O Lord, may plentiful blessings descend: may gentleness be used with us, and consolation given us, may our faith increase in holiness, our redemption for ever made firm. Through the same Christ our Lord. Amen.
Oremus. -- Omnipotens et misericors Deus, qui Christi tui beata passione et morte nos reparasti: conserva in nobis operam misericordiae tuae; ut huius mysterii participatione, perpetua devotione vivamus. Per eundem Christum Dominum nostrum. Amen.
Let us pray. -- Almighty and merciful God, who hast restored us by the Passion and Death of Thy Christ: preserve within us the work of Thy mercy; that by our entering into this mystery we may ever live devoutly. Through the same Christ our Lord. Amen.
Oremus. -- Reminiscere miserationum tuarum, Domine, et famulos tuos aeterna protectione sanctifica, pro quibus Christus, Filius tuus, per suum cruorem instituit paschale mysterium. Per eundem Christum Dominum nostrum. Amen.
Let us pray. -- Be mindful of Thy mercies, O Lord, and hallow us with eternal protection us Thy servants, from whom Christ Thy Son established through His Blood this mystery of the Pasch. Through the same Christ our Lord. Amen.
The Ministers genuflect before retiring to the Sacristy.
1   The faithful who, on Good Friday during three hours, shall meditate, in public or in private, the sufferings of Our Lord on the Cross, and shall remember the words He spoke on the Cross, or say some psalms, hymns or other mental prayers, can gain: Plenary indulgence after confession and communion on Maundy Thursday or during the Octave of Easter with a prayer for the intention of His Holiness. -- P.P.O. n. 165.
Those who on other Fridays of the year shall remember His holy agony, and pray at least on quarter of an hour, in the manner described above, can gain: Indulgence of 7 years on each of these Fridays. -- Plenary, under the usual conditions, on the last Fridays of each month, if they have performed this devout exercise on the consecutive Fridays. -- P.P.O. n. 165.
The faithful, who, on a Friday they may choose, shall recite seven times the Our Father, Hail Mary, and Glory Be to the Father, and this before a picture of the Crucified, can gain: Indulgence of 7 years. -- Plenary, on the usual conditions, if this devout exercise is performed on each Friday of the month. -- P.P.O. n. 166.
The faithful who, on Good Friday at 3 o'clock p.m. till 12 o'clock a.m. of the following Saturday, shall meditate some moments or recite a prayer in honor of the Blessed Virgin Mary, Mother of Sorrows, in private or in public, can gain a plenary indulgence under the usual conditions. -- P.P.O. n. 345.
2   Indulgence of 5 years. -- Plenary, under the usual conditions, if this prayer is daily recited during a month. -- P.P.O. n. 577.
3   Indulgence of 50 days. -- P.P.O. n. 16a.
4   Indulgence of 5 years. -- Plenary, under the usual conditions, if this Hymn is daily recited during a month. -- P.P.O. n. 163.
Full Video of the Pre-1955 Liturgy of the Pre-Sanctified for Good Friday:
at April 17, 2015 0 comment(s)
Labels: Good Friday, Holy Week, Traditional Propers
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Matthew is a Third Order Dominican from Chicago and an expert on Catholicism, with an emphasis on Traditional Fasting. He has written for "A Catholic Life" since 2005. Matthew is a Certified Catechist and is a speaker available to address your next parish or Catholic conference gathering. Matthew spends his leisure time traveling, teaching, writing, and enjoying Catholic culture. He is also a writer for "Catholic Family News" and "The Fatima Center." Please contact Matthew directly regarding advertising requests for A Catholic Life or in regard to speaking engagements.
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