With new ESV-CE Lectionary and Order of Mass in Latin and English
Sunday Masses for the three-year cycle and Universal Solemnities and the Solemnities of the National Calendars of England and Wales, and Scotland.
Texts approved for use in England and Wales, and Scotland.
42-46 Harleyford Road, London, SE11 5AY
First Published 2011, revised 2024
The CTS New Sunday Missal People’s Edition - Standard (RM44): 978 1 78469 799 0
The CTS New Sunday Missal People’s Edition - Burgundy (RM45): 978 1 78469 800 3
The CTS New Sunday Missal People’s Edition - White (RM46): 978 1 78469 801 0
Cover design, compilation and typographical design and layout © 2024 Catholic Truth Society
Concordat cum originali: Paul Moynihan
Imprimatur: Rev Mgr. Gerald J. Ewing, Vicar General, Archdiocese of Southwark, 20 August 2024.
Acknowledgements:
The CTS is grateful for the help of the Association for Latin in the Liturgy in the preparation of this volume. The English Standard Version, ESV, and the ESV logo are registered trademarks of Good News Publishers. English Standard Version, ESV, and the ESV logo are registered in the United States of America. ESV and the ESV logo are registered in the United Kingdom and the European Union. Used by permission.
The text of Sacred Scripture in this Sunday Missal is from the English Standard Version of the Bible, Catholic Edition (ESV-CE), published by Asian Trading Corporation, copyright 2017 by Crossway. All rights are reserved. The English Standard Version of the Bible, Catholic Edition is published in the United Kingdom by SPCK Publishing.
For the Sunday Missal the ESV-CE text has been modified to assist the proclamation of scripture: with additional commas, the amending of parentheses and the use of capitalisation. These changes are made with permission of Crossway but are not part of the ESV-CE text.
The Psalms and Canticles are from Abbey Psalms and Canticles © 2018 USCCB, confirmed by the Congregation for Divine Worship and the Discipline of the Sacraments, Protocols 76/16 & 475/16 on 3 May 2018.
The English translation of the Lectionary for Mass (Ordo Lectionum Missæ), including the Headings, Psalm Responses and Acclamations before the Gospel, © 2023 Catholic Bishops’ Conference of England and Wales.
The English translation of the Introduction to the Lectionary for Mass © 1969, 1981 International Commission on English in the Liturgy Corporation. All rights reserved. Adapted.
Excerpts from the English translation and chants of The Roman Missal © 2010, International Commission on English in the Liturgy Corporation. All rights reserved.
New English Translation of the Missal, 2010, granted recognitio by the Congregation for Divine Worship and the Discipline of the Sacraments, for the dioceses of the Bishops’ Conferences of England and Wales (Prot. N. 915/06/L, 28 March 2010), and Scotland, (Prot. N. 1021/07/L, 23 June 2010).
Latin text of Missale Romanum, Libreria Editrice Vaticana omnia sibi vindicat iura. Sine eiusdem licentia scripto data nemini liceat hunc Missale denuo imprimere aut in aliam linguam vertere © 2003, Libreria Editrice Vaticana.
Papal Magisterium used for introductions to feasts and seasons © Libreria Editrice Vaticana, Vatican City State. Rite of Eucharistic Exposition and Benediction taken from Holy Communion and Worship of the Eucharist Outside Mass (The Roman Ritual) Vol. 1 © 1974 International Commission on English in the Liturgy Corporation, approved by the Bishops’ Conference of England and Wales, Ireland and Scotland and confirmed by decree of the Sacred Congregation for the Sacraments and Divine Worship 29th May 1976. Excerpts from the Rite of Penance © 1974, International Commission on English in the Liturgy Corporation. Rosary Meditations and material for Preparation for Mass and Thanksgiving after Mass taken from Eucharistic Adoration D667 first published CTS, 2004. Stations of the Cross taken from Meditations on the Stations of the Cross (D600) first published CTS, 1927.
All illustrations from the ‘Psautier d’Ingeburg de Danemark’, c.1210 (vellum) by French School, (13th century) Musée Condé, Chantilly, France/ Giraudon/ The Bridgeman Art Library. Page 28: Ms 9/1695 fol.14v Tree of Jesse. Page 80: Ms 9/1695 fol.15v The Annunciation, Visitation and Nativity. Page 318: Ms 9/1695 fol.28 The Entombment of Christ and the Holy Women at the Tomb. Page 392: Ms 9/1695 fol.31 Christ and St Thomas and the Ascension. Page 406: Ms 9/1695 fol.32v. Pentecost. Printed and bound in Italy by L.E.G.O. S.p.A.
(Second Vatican Council, Sacrosanctum Concilium, §§ 5-8, 47-48)
God, “who desires all men to be saved and to come to the knowledge of the truth”1, “in many and various ways spoke of old to our fathers by the prophets”2, and, when the fullness of time had come, sent his Son, the Word made flesh, anointed by the Holy Spirit, to preach good news to the poor, to bind up the broken hearted3, “the one physician at once both flesh and spirit”4, the mediator between God and man5. His humanity, in the Word’s oneness of Person, was the instrument by which our salvation was effected, and that is why we can say that in Christ “the perfect satisfaction required for our reconciliation has been already made, and on us has been bestowed the whole fullness of divine worship”6.
This work - the redemption of mankind and the perfect glorification of God - was foretold by the mighty works of God wrought on behalf of the people of the Old Testament and effectively accomplished by the Lord Christ, above all in the Paschal Mystery of his blessed Passion, his Resurrection from the dead and his glorious Ascension. In this Paschal Mystery “dying, he has destroyed our death and by rising, restored our life”7, for, from the side of Christ sleeping on the cross the wondrous sacrament of the whole Church came forth8.
So then, as Christ was sent by the Father, even so did he send the apostles, filled with the Holy Spirit, to preach the gospel to the whole creation9, and to proclaim that the Son of God, by his death and resurrection, had rescued us from the power of Satan10 and from death, and transferred us to the Father’s kingdom. At the same time, the work of salvation they
1 1 Timothy 2:4.
2 Hebrews 1:1.
3 cf. Isaiah 61:1; Luke 4:18.
4 St Ignatius of Antioch, To the Ephesians, 7, 2.
5 cf. 1 Timothy 2:5.
6 Sacramentarium Veronense (ed. Mohlberg), n. 1265; cf. also nn. 1241, 1248.
7 Easter Preface of the Roman Missal.
8 Prayer before the second lesson for Holy Saturday, as it was in the Roman Missal before the restoration of Holy Week.
9 cf. Mark 16:15.
10 cf. Acts 26:18.
were making known, this same work they were to put into effect, through the sacrifice and the sacraments round which, of course, all liturgical life revolves. For, in baptism men are grafted into Christ’s Paschal Mystery - they die with him, they are buried with him, they are raised with him11. They receive the Spirit of adoption into sonship “in which we cry, ‘Abba! Father!’”12, and so become true worshippers, such as the Father seeks to worship him13. Likewise, each time they eat the Lord’s Supper, they proclaim his death until he comes14. For this reason, on the day of Pentecost, the very day on which the Church appeared before the world, “those who received [Peter’s] word were baptised”. “And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers ... praising God and having favour with all the people”15. From that day on, the Church has never failed to assemble together for the celebration of the paschal mystery, reading “in all the scriptures the things concerning [Christ]”16, celebrating the Eucharist in which “are set forth the victory and triumph of his death”17, and also giving thanks “to God for his inexpressible gift”18 in Christ Jesus, in “praise of his glory”19, through the power of the Holy Spirit. For the perfect and complete accomplishment of this great work Christ is ever present in his Church, more particularly in her liturgical acts. He is present in the sacrifice of the Mass, first of all in the person of the minister – “he now offers himself by the ministry of priests, who then offered himself on the cross”20, - but chiefly under the Eucharistic species [of bread and wine]. He is present, by his active power, in the sacraments, for whenever anyone baptises, it is Christ himself who baptises21. He is present in his word, since it is he himself who speaks when the Holy Scriptures are read in the Church. Finally, he is present when the Church prays and sings, he who promised that “where two or three are gathered in my name, there am I in the midst of them”22.
11 cf. Romans 6:4; Ephesians 2:6; Colossians 3:1; 2 Timothy 2:11.
12 Romans 8:15.
13 cf. John 4:23.
14 cf. 1 Corinthians 11:26.
15 Acts 2:41-47.
16 Luke 24:27.
17 Council of Trent, Session XIII, Decree on the Holy Eucharist, c. 5.
18 2 Corinthians 9:15.
19 Ephesians 1:12.
20 Council of Trent, Session XXII, Doctrine on the Holy Sacrifice of the Mass, c. 2.
21 cf. St Augustine, Tractatus in Ioannem, VI, n. 7.
22 Matthew 18:20.
In our liturgy here on earth, we receive a foretaste of and a share in the heavenly liturgy that is celebrated in the holy city Jerusalem towards which we journey as pilgrims and in which Christ is, seated at the right hand of God, a minister in the sanctuary and the true tabernacle23. With all the host of the army of heaven we join in singing to the Lord the hymn of glory. Reverencing the memory of the saints, we hope for some part and fellowship with them. We await the Saviour our Lord Jesus Christ until the day when he who is our life appears, and we too will appear with him in glory24.
Our Saviour, at the Last Supper on the night on which he was betrayed, instituted the Eucharistic Sacrifice of his Body and Blood. He did this in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and, moreover, to entrust to the Church, his beloved Bride, a memorial of his death and resurrection: the sacrament of love, the sign of unity, the bond of charity25, the paschal banquet in which Christ is eaten, our mind and soul are filled with grace, and a pledge of future glory is given to us26.
The Church, therefore, earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators. On the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God’s word and be nourished at the table of the Lord’s Body. They should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator27, they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all.
23 cf. Rv 21:2; Col. 3:1; Hebrews 8:2.
24 cf. Ph. 3:20; Colossians 3:4.
25 cf. St Augustine, Tractatus in Ioannem, VI, n. 13.
26 Roman Breviary, feast of Corpus Christi, Second Vespers, antiphon to the Magnificat.
27 cf. St Cyril of Alexandria, Commentary on the Gospel of John, book XI, chap. XI-XII: Migne, Patrologia Graeca, 74, 557-564.
With the first Sunday of Advent a new liturgical year begins: the People of God begin again on the way to living the mystery of Christ in history. Christ is the same yesterday, today and for ever. History, instead, changes and requires constant evangelization; it needs to be renewed from within and the only true novelty is Christ: he is its fulfilment, the luminous future of humanity and of the world. Risen from the dead, Jesus is the Lord to whom God subjects all enemies, including death itself. Advent is therefore the propitious time to awaken in our hearts the expectation of he “who is and who was and who is to come” (Rv 1:8).
(Pope Benedict XVI)
Entrance Antiphon Cf. Ps 24:1-3 Ant. ad introitum
TOyou, I lift up my soul, O my God.
In you, I have trusted; let me not be put to shame. Nor let my enemies exult over me; and let none who hope in you be put to shame.
AD te levavi animam meam, Deus meus, in te confido, non erubescam. Neque irrideant me inimici mei, etenim universi qui te exspectant non confundentur.
The Gloria in excelsis (Glory to God in the highest) is not said. Collect Collecta
Grant your faithful, we pray, almighty God, the resolve to run forth to meet your Christ with righteous deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly Kingdom.
Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Da, quæsumus, omnipotens Deus, hanc tuis fidelibus voluntatem, ut, Christo tuo venienti iustis operibus occurrentes, eius dexteræ sociati, regnum mereantur possidere cæleste. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
A reading from the Prophet Isaiah. 2:1-5
The Lord gathers all nations together into the eternal peace of the Kingdom of God. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.’
For out of Sion shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.
O house of Jacob, come, let us walk in the light of the Lord.
The word of the Lord.
Responsorial Psalm
Ps 122(121):1-2. 4-5. 6-7. 8-9. R. cf. 1
R. Let us go rejoicing to the house of the Lord.
I rejoiced when they said to me, ‘Let us go to the house of the Lord.’ And now our feet are standing within your gates, O Jerusalem. R. It is there that the tribes go up, the tribes of the Lord as it is decreed for Israel, to give thanks to the name of the Lord.
There were set the thrones for judgement, the thrones of the house of David. R.
For the peace of Jerusalem pray, ‘May they prosper, those who love you.’ May peace abide in your walls, and security be in your towers. R.
For the sake of my family and friends, let me say, ‘Peace upon you.’
For the sake of the house of the Lord, our God, I will seek good things for you. R.
A reading from the Letter of Saint Paul to the Romans. 13:11-14a ‘Salvation is nearer to us now.’
Brothers and sisters: You know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armour of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarrelling and jealousy. But put on the Lord Jesus Christ.
The word of the Lord.
Acclamation before the Gospel Ps 85(84):8
R. Alleluia, alleluia.
Show us, O Lord, your mercy, and grant us your salvation.
R. Alleluia.
A reading from the holy Gospel according to Matthew. 24:37-44 Stay awake so that you may be ready.
At that time: Jesus said to his disciples: ‘For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. Therefore, stay
awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.’
The Gospel of the Lord.
The Creed is said.
Prayer over the Offerings Super oblata
Accept, we pray, O Lord, these offerings we make, gathered from among your gifts to us, and may what you grant us to celebrate devoutly here below, gain for us the prize of eternal redemption. Through Christ our Lord.
Preface I of Advent, pp. 550-551.
Suscipe, quæsumus, Domine, munera quæ de tuis offerimus collata beneficiis, et, quod nostræ devotioni concedis effici temporali, tuæ nobis fiat præmium redemptionis æternæ.
Per Christum Dominum nostrum.
Communion Antiphon Ps 84:13 Ant. ad communionem
The Lord will bestow his bounty, and our earth shall yield its increase.
Dominus dabit benignitatem, et terra nostra dabit fructum suum.
Prayer after Communion Post communionem
May these mysteries, O Lord, in which we have participated, profit us, we pray, for even now, as we walk amid passing things, you teach us by them to love the things of heaven and hold fast to what endures. Through Christ our Lord.
Prosint nobis, quæsumus, Domine, frequentata mysteria, quibus nos, inter prætereuntia ambulantes, iam nunc instituis amare cælestia et inhærere mansuris.
Per Christum Dominum nostrum.
A formula of Solemn Blessing, pp. 644-645, may be used.
Prayer of St Ambrose
I draw near, loving Lord Jesus Christ, to the table of your most delightful banquet in fear and trembling, a sinner, presuming not upon my own merits, but trusting rather in your goodness and mercy. I have a heart and body defiled by my many offences, a mind and tongue over which I have kept no good watch. Therefore, O loving God, O awesome Majesty, I turn in my misery, caught in snares, to you the fountain of mercy, hastening to you for healing, flying to you for protection; and while I do not look forward to having you as Judge, I long to have you as Saviour. To you, O Lord, I display my wounds, to you I uncover my shame. I am aware of my many and great sins, for which I fear, but I hope in your mercies, which are without number. Look upon me, then, with eyes of mercy, Lord Jesus Christ, eternal King, God and Man, crucified for mankind.
Oratio S. Ambrosii
Ad mensam dulcissimi convivii tui, pie Domine Iesu Christe, ego peccator de propriis meis meritis nihil præsumens, sed de tua confidens misericordia et bonitate, accedere vereor et contremisco. Nam cor et corpus habeo multis criminibus maculatum, mentem et linguam non caute custoditam.
Ergo, o pia Deitas, o tremenda maiestas, ego miser, inter angustias deprehensus, ad te fontem misericordiæ recurro, ad te festino sanandus, sub tuam protectionem fugio; et, quem Iudicem sustinere nequeo, Salvatorem habere suspiro.
Tibi, Domine, plagas meas ostendo, tibi verecundiam meam detego. Scio peccata mea multa et magna, pro quibus timeo: spero in misericordias tuas, quarum non est numerus.
Respice ergo in me oculis misericordiæ tuæ, Domine Iesu Christe, Rex æterne, Deus et homo, crucifixus propter hominem.
O God, because you have said it, I believe that I shall receive the Sacred Body of Jesus Christ to eat, and his Precious Blood to drink. My God, I believe this with all my heart.
My God, I confess that I am a poor sinner; I am not worthy to receive the Body and Blood of Jesus, on account of my sins. Lord, I am not worthy to receive you under my roof; but only say the word, and my soul will be healed.
My God, I detest all the sins of my life. I am sorry for them, because they have offended you, my God, you who are so good. I resolve never to commit sin any more. My good God, pity me, have mercy on me, forgive me.
O Jesus, great God, present on the Altar, I bow down before you. I adore you.
Jesus, I love you. I desire with all my heart to receive you. Jesus, come into my poor soul, and give me your Flesh to eat and your Blood to drink.
Give me your whole Self, Body, Blood, Soul and Divinity, that I may live for ever with you.
Remember that the sacrament is above all an act of God’s love. It is a personal moment to be lived in a relationship of love with God. It is not routine, nor an ordeal to be gone through, but is very much part of the personal renewal which takes place in each person. You are invited, in the light of God’s love, to recognise the sinfulness of your life, to have true sorrow for your sins, and a firm intention to avoid them in future.
To make a good confession, we should:
1. Pray first, asking God to help us.
2. Make a sincere examination of conscience to see how we have sinned since our last confession.
3. Confess our sins simply, with humility and honesty.
4. Make our act of contrition with heartfelt sorrow and a “firm purpose of amendment”, being determined that we will avoid the occasions of sin.
5. Devoutly carry out the penance prescribed and pray in thanksgiving for God’s overflowing love and mercy.
Almighty and merciful God, you have brought me here in the name of your Son to receive your mercy and grace in my time of need. Open my eyes to see the evil I have done. Touch my heart and convert me to yourself. Where sin has separated me from you, may your love unite me to you again: where sin has brought weakness, may your power heal and strengthen; where sin has brought death, may your Spirit raise to new life. Give me a new heart to love you, so that my life may reflect the image of your Son. May the world see the glory of Christ revealed in your Church, and come to know that he is the one whom you have sent, Jesus Christ, your Son, our Lord. Amen.
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, through my fault, through my fault, through my most grievous fault; 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.
Confiteor Deo omnipotenti et vobis, fratres, quia peccavi nimis cogitatione, verbo, opere et omissione: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, omnes Angelos et Sanctos et vos, fratres, orare pro me ad Dominum Deum nostrum.
O my God, I am sorry and beg pardon for all my sins, and detest them above all things, because they deserve your dreadful punishments, because they have crucified my loving Saviour Jesus Christ, and, most of all, because they offend your infinite goodness; and I firmly resolve, by the help of your grace, never to offend you again, and carefully to avoid the occasions of sin.
Careful preparation is vital in order to make the most of this encounter with our loving heavenly Father. Find some time to be alone and quiet to reflect on your life, your relationship with God and others. An examination of conscience provides us with what we are going to say in the confessional. Without time given to such examination our confession is in danger of being incomplete. There are many ways: one is to use a gospel passage, especially one of the many healing miracles or occasions of forgiveness (e.g. Lk 15:11-32; Jn 4:5-42; Mt 18:21-35; Lk 18:9-14). Imagine you are the person being healed or forgiven by Jesus. Read the scripture passage, imagine you are in the scene, and listen to the words of Jesus. He speaks to you! What do you say? Alternatively, Jesus summed up and extended the Ten Commandments by his two great commandments (Mk 12:28-42): love God and your neighbour.
Mortal sin is sin whose object is a grave matter and which is also committed with full knowledge and deliberate consent (Catechism no. 1857). We must confess all mortal sins. We are not obliged to confess all venial sins.
We commit venial sin when, in a less serious matter, we do not observe the standard prescribed by the moral law, or when we disobey the moral law in a grave matter, but
without full knowledge or without complete consent (Catechism no. 1862). Confession of venial sins is an act of devotion. We need not be unduly anxious to confess them all, but may rather choose to focus on areas of our life that are most in need of God’s grace. The following examination of conscience can help us to measure our lives by the objective standard of Christ’s teaching. We may also consider more generally how we may have failed in our lives to live fully as disciples of Christ.
Sins against God
Have I rejected my faith, refused to find out more about it?
Have I forgotten my daily prayers or said them badly?
Have I experimented with the occult or put my trust in fortune tellers or horoscopes?
Have I blasphemed against God or used bad language?
Have I shown disrespect for holy things, places or people?
Have I missed Mass on Sundays or Holydays through my own fault?
Have I let myself be distracted at Mass or distracted others?
Have I received Holy Communion in a state of mortal sin?
Have I received Holy Communion without proper reverence, care or thanksgiving?
Sins against myself and others
Have I been impatient, angry or jealous?
Have I brooded over injuries or refused to forgive?
Have I taken part in or encouraged abortion, the destruction of human embryos, euthanasia or any other means of taking human life?
Have I been verbally or physically violent to others?
Have I been racist in my thoughts, words or deeds?
Have I hurt anyone by speaking badly about them?
Have I betrayed confidences without good cause or revealed things simply to hurt others?
Have I judged others rashly?
Have I been drunk or used illegal drugs?
Have I driven dangerously or inconsiderately?
Have I spoken in an obscene way?
Have I looked at obscene pictures, films or books?
Have I been involved in any impure behaviour on my own or with someone else?
Have I been vain, proud, selfish or self-seeking?
Have I told lies to excuse myself, to hurt others or to make myself look more important?
Have I stolen anything?
Have I failed to contribute to the support of the Church in proportion to my means?
Have I been disobedient, rude or insolent to those in authority over me?
Have I been harsh, overbearing or sarcastic to those under my authority?
Have I cheated my employers or employees?
Have I misused or damaged the property of others?
Have I set my heart greedily on possessing things?
Have I given scandal or bad example?
Have I been lazy at my work, study or domestic duties?
Have I been jealous of others – of their looks, their popularity, their good work?
Have I encouraged others to do wrong in any way?
For spouses
Have I neglected to foster the warmth of my love and affection for my spouse?
Have I prolonged disagreements through resentment or failing to apologise when I have been in the wrong?
Have I mistreated my spouse verbally, emotionally or physically?
Have I used artificial means of birth control?
Have I been unfaithful to my spouse in any way?
For parents
Have I neglected to teach my children to pray?
Have I neglected the religious education of my children?
Have I failed to bring my children to Sunday Mass?
Have I argued with my spouse in front of my children?
Have I failed to exercise vigilance over what my children read, see on television or on the internet?
Have I been harsh or overbearing to my children?
Have I neglected my children’s welfare in any way?
For young people
Have I been disobedient to my parents?
Have I been unhelpful at home?
Have I failed to try to understand my parents and talk with them?
Have I upset the peace of my home for selfish reasons?
Have I lost control when I have been angry?
Have I sulked or been sarcastic instead of asking for help?
Before Mass begins, the people gather in a spirit of recollection, preparing for their participation in the Mass.
All stand during the entrance procession.
After the Entrance Chant, the Priest and the faithful sign themselves with the Sign of the Cross:
Priest: In the name of the Father, and of the Son, and of the Holy Spirit.
A‑men.
Response: Amen.
The Priest greets the people, with one of the following:
1. Pr. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.
œ And with your spir‑it.
R. And with your spirit.
2. Pr. Grace to you and peace from God our Father and the Lord Jesus Christ.
R. And with your spirit.
3. Pr. The Lord be with you.
R. And with your spirit.
The Priest, or a Deacon, or another minister, may very briefly introduce the faithful to the Mass of the day.
S econd Kyrie (section 6 in the order of Mass)
S econd Kyrie (section 6 in the order of Mass)
Or:
V. Kyrie, eleison.
Or:
V. Kyrie, eleison.
There are three forms of the Penitential Act which may be chosen from as appropriate. Each Penitential Act begins with the invitation to the faithful by the Priest: Pr. Fratres, agnoscámus peccáta nostra, ut apti simus ad sacra mystéria celebránda.
R. K ý- ri- e, e- lé - i- son.
V. Christe, eleison.
R. K ý- ri- e, e- lé - i- son.
A brief pause for silence follows. Then one of the following forms is used:
V. Christe, eleison.
R. Chri- ste, e- lé - i- son.
V. Kyrie, eleison.
R. Chri- ste, e- lé - i- son.
1. Confíteor Deo omnipoténti et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere et omissióne:
V. Kyrie, eleison.
R. Ký- ri- e, e- lé - i- son.
(and, striking their breast, they say:) mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Mariám semper Vírginem, omnes Angelos et Sanctos, et vos, fratres, oráre pro me ad Dóminum Deum nostrum.
Or:
R. Ký- ri- e, e- lé - i- son.
Or:
R. Ký- ri- e, e- lé - i- son.
R. Ký- ri- e, e- lé - i- son.
Penitential Act No 2
2. Pr. Miserére nostri, Dómine.
Penitential Act No 2
R. Quia peccávimus tibi.
R. Qui- a peccá- vi- mus ti- bi.
R. Qui- a peccá- vi- mus ti- bi.
Pr. Osténde nobis, Dómine, misericórdiam tuam.
R. Et sa- lu- tá- re tu- um da no- bis.
R. Et sa- lu- tá- re tu- um da no- bis.
R. Et salutáre tuum da nobis.
* From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in pp. 532-533) as a reminder of Baptism.
There are three forms of the Penitential Act which may be chosen from as appropriate. Each Penitential Act begins with the invitation to the faithful by the Priest: Pr. Brethren (brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries. A brief pause for silence follows. Then one of the following forms is used:
1. 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, (and, striking their breast, they say:) through my fault, through my fault, through my most grievous fault; 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.
2. Pr. Have mercy on us, O Lord.
á
For we have sinned a‑gainst you.
R. For we have sinned against you.
Pr. Show us, O Lord, your mercy.
á
And grant us your sal‑va‑tion. œ œ œ œ
R. And grant us your salvation.
* From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in pp. 532-533) as a reminder of Baptism.
Invocations naming the gracious works of the Lord may be made, as in the example below:
3. Pr. Qui missus es sanáre contrítos corde: Kýrie, eléison.
Dominus vobiscum. Et cum spí- ri-tu
Dominus vobiscum. Et cum spí- ri-tu
Simple Form of the Kyrie Eleison (Number 3 of the Penitential Act)
Simple Form of the Kyrie Eleison (Number 3 of the Penitential Act)
o. Be- ne- di- cat vos omni- potens
R. Ký- ri- e, e- lé - i- son.
tu-o. Be- ne- di- cat vos omni- potens
R. Kýrie, eléison.
R. Ký- ri- e, e- lé - i- son.
us Pa- ter, et Fí- li- us, et Spí- ri- tus
Pr. Qui peccatóres vocáre venísti: Christe, eléison.
R. Chri- ste, e- lé - i- son.
De- us Pa- ter, et Fí- li- us, et Spí- ri- tus
Sanctus. A- men.
Sanctus. A- men.
R. Chri- ste, e- lé - i- son.
Concluding Rite - 2nd version of the Deo Gratias music
R. Christe, eléison.
Simple Form of the Kyrie Eleison (Number 3 of the Penitential Act)
Concluding Rite - 2nd version of the Deo Gratias music
I’m not aware that there is a chant setting of the last dismissal (Ite in pace), but the equivalent of the English would be:
Pr. Qui ad déxteram Patris sedes, ad interpellándum pro nobis: Kýrie, eléison.
I’m not aware that there is a chant setting of the last dismissal (Ite in pace), but the equivalent of the English would be:
Or:
R. Ký- ri- e, e- lé - i- son.
Dominus vobiscum. Et cum spí- ri-tu
R. De- o grá- ti- as.
o. Be- ne- di- cat vos omni- potens us Pa- ter, et Fí- li- us, et Spí- ri- tus
Dominus vobiscum. Et cum spí- ri-tu
R. Kýrie, eléison.
R. De- o grá- ti- as.
The absolution by the Priest follows:
tu-o. Be- ne- di- cat vos omni- potens
R. Chri- ste, e- lé - i- son.
Pr. Misereátur nostri omnípotens Deus et, dimíssis peccátis nostris, perdúcat nos ad vitam ætérnam.
Concluding Rite - 2nd version of the Deo Gratias music
De- us Pa- ter, et Fí- li- us, et Spí- ri- tus
Sanctus. A- men.
Sanctus. A- men.
R. Amen.
Either (De Angelis):
Either (De Angelis):
I’m not aware that there is a chant setting of the last dismissal (Ite in pace), but the equivalent of the English would be:
The Kýrie, eléison (Lord, have mercy) invocations follow, unless they have just occurred. Pr. Kýrie, eléison.
R. De- o grá- ti- as.
- te, missa est.
I- te, missa est.
Dé- o grá-ti- as.
Dé- o grá-ti- as.
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Invocations naming the gracious works of the Lord may be made, as in the example below:
3. Pr. You were sent to heal the contrite of heart: Lord, have mercy. Or: Kýrie, eléison.
œ œ
œ œ œ
Lord, have mer‑cy.
R. Lord, have mercy.
Pr. You came to call sinners: Christ, have mercy. Or: Christe, eléison.
Christ, have mer‑cy.
R. Christ, have mercy.
Pr. You are seated at the right hand of the Father to intercede for us: Lord, have mercy. Or: Kýrie, eléison.
œ œ
Lord, have mer‑cy. œ œ œ
R. Lord, have mercy.
The absolution by the Priest follows:
Pr. May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.
œ A‑men.
R. Amen.
The Kýrie, eléison (Lord, have mercy) invocations follow, unless they have just occurred.
Pr. Lord, have mercy.
Pr. Christe, eléison.
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R.
Ke-lé- i-son. ij. Chris-te, e-lé-i-son. ij. Ky-ri-e, e-lé-i-son.
y-ri-e, e-lé- i-son. ij. Chris-te, e-lé-i-son. ij. Ky-ri-e, e-lé-i-son.
Pr. Kýrie eléison.
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y-ri-e, e-lé- i-son. ij. Chris-te, e-lé-i-son. ij. Ky-ri-e, e-lé-i-son.
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Ky-ri-e, e- lé- i-son.
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Ky-ri-e, e- lé- i-son.
R. Vel: R.
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Ky-ri-e, e- lé- i-son.
y-ri-e, e-lé- i-son. ij. Chris-te, e-lé-i-son. ij. Ky-ri-e, e-lé-i-son.
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Ky-ri-e, e- lé- i-son.
On Sundays (outside of Advent and Lent), Solemnities and Feast Days, this hymn is either sung or said:
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ló-ri-a in ex-cél-sis De- o. Et in ter-ra pax ho-mí-ni-bus bo-næ
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Pr. Christ, have mercy.
Pr. Lord, have mercy.
On Sundays (outside of Advent and Lent), Solemnities and Feast Days, this hymn is either sung or said:
and on earth peace
to peo‑ple of good will.
œ œ œ & œ
We praise you,
we bless you,
we a‑dore you,
we glo‑ri‑fy you,
& œ
we give you thanks for your great glo‑ry,
Lord God, heav-‐‑en-‐‑ly King, œ
œ œ œ œ œ & œ
œ
Lord Je-‐‑sus Christ,
O God, al -‐‑ might-‐‑y Fa-‐‑ther.
On-‐‑ly Be-‐‑got-‐‑ten Son,
œ œ œ &
Lord God, Lamb of God, œ œ œ œ œ Son of the Fa-‐‑ther,
œ œ œ & œ you take a-‐‑way the sins of the world,
œ you take a-‐‑way the sins of the world,
œ œ œ œ œ œ œ œ œ have mer-‐‑cy on us;
œ œ œ œ œ œ œ œ œ re-‐‑ceive our prayer; œ œ œ œ
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De- i Pa- tris. A- men.
Glória in excélsis Deo et in terra pax homínibus bonæ voluntátis.
Laudámus te, benedícimus te, adorámus te, glorificámus te, grátias ágimus tibi propter magnam glóriam tuam, Dómine Deus, Rex cæléstis, Deus Pater omnípotens.
Dómine Fili Unigénite, Iesu Christe, Dómine Deus, Agnus Dei, Fílius Patris, qui tollis peccáta mundi, miserére nobis; qui tollis peccáta mundi, súscipe deprecatiónem nostram. Qui sedes ad déxteram Patris, miserére nobis.
Quóniam tu solus Sanctus, tu solus Dóminus, tu solus Altíssimus, Iesu Christe, cum Sancto Spíritu: in glória Dei Patris. Amen.
When this hymn is concluded, the Priest, says: Pr. Orémus. And all pray in silence. Then the Priest says the Collect prayer, which ends: R. Amen.
œ you take a-‐‑way the sins of the world, œ
& œ you take a-‐‑way the sins of the world, œ
have mer-‐‑cy on us;
re-‐‑ceive our prayer;
you are seat-‐‑ed at the right hand of the Fa-‐‑ther,
For you a-‐‑lone are the Ho-‐‑ly One,
œ you a-‐‑lone are the Most High,
& œ in the glo-‐‑ry of God the Fa
œ have mer-‐‑cy on us.
œ œ œ
œ you a-‐‑lone are the Lord,
Je-‐‑sus Christ,
œ with the Ho-‐‑ly Spir-‐‑it,
-‐‑
ther.
Glory to God in the highest, and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father.
A
men.
Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us.
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.
When this hymn is concluded, the Priest, says: Pr. Let us pray. And all pray in silence. Then the Priest says the Collect prayer, which ends: R. Amen.
If this rite is celebrated during Mass, it takes the place of the usual Penitential Act at the beginning of Mass. After the greeting, the Priest calls upon the people to pray in these or similar words: Dear brethren (brothers and sisters), let us humbly beseech the Lord our God to bless this water he has created, which will be sprinkled on us as a memorial of our Baptism. May he help us by his grace to remain faithful to the Spirit we have received. Almighty ever-living God, who willed that through water, the fountain of life and the source of purification, even souls should be cleansed and receive the gift of eternal life; be pleased, we pray, to ✠ bless this water, by which we seek protection on this your day, O Lord. Renew the living spring of your grace within us and grant that by this water we may be defended from all ills of spirit and body, and so approach you with hearts made clean and worthily receive your salvation. Through Christ our Lord. R. Amen.
Or:
Almighty Lord and God, who are the source and origin of all life, whether of body or soul, we ask you to ✠ bless this water, which we use in confidence to implore forgiveness for our sins and to obtain the protection of your grace against all illness and every snare of the enemy. Grant, O Lord, in your mercy, that living waters may always spring up for our salvation, and so may we approach you with a pure heart and avoid all danger to body and soul. Through Christ our Lord. R. Amen.
Or, during Easter Time: Lord our God, in your mercy be present to your people’s prayers,
Thanksgiving after Mass
Prayer of St Thomas Aquinas Oratio S. Thomas Aquinatis
I give you thanks, Lord, holy Father, almighty and eternal God, who have been pleased to nourish me, a sinner and your unworthy servant, with the precious Body and Blood of your Son, our Lord Jesus Christ: this through no merits of mine, but due solely to the graciousness of your mercy. And I pray that this Holy Communion may not be for me an offence to be punished, but a saving plea for forgiveness. May it be for me the armour of faith, and the shield of good will. May it cancel my faults, destroy concupiscence and carnal passion, increase charity and patience, humility and obedience and all the virtues, may it be a firm defence against the snares of all my enemies, both visible and invisible, the complete calming of my impulses, both of the flesh and of the spirit, a firm adherence to you, the one true God, and the joyful completion of my life’s course.
Gratias tibi ago, Domine, sancte Pater, omnipotens æterne Deus, qui me peccatorem, indignum famulum tuum, nullis meis meritis, sed sola dignatione misericordiæ tuæ satiare dignatus es pretioso Corpore et Sanguine Filii tui, Domini nostri Iesu Christi.
Et precor, ut hæc sancta communio non sit mihi reatus ad pœnam, sed intercessio salutaris ad veniam. Sit mihi armatura fidei, et scutum bonæ voluntatis. Sit vitiorum meorum evacuatio, concupiscentiæ et libidinis exterminatio, caritatis et patientiæ, humilitatis et obœdientiæ, omniumque virtutum augmentatio: contra insidias inimicorum omnium tam visibilium quam invisibilium, firma defensio: motuum meorum, tam carnalium quam spiritalium, perfecta quietatio: in te uno ac vero Deo firma adhæsio, atque finis mei felix consummatio.
entreat for me the forgiveness of all my sins and, in abundant measure, the grace of serving him in the future more faithfully, and at the last, final grace, so that with you I may praise him for all the ages of ages. Amen.
Hail, Mary, full of grace, the Lord is with thee; blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.
impetra mihi veniam omnium peccatorum meorum, uberemque gratiam ipsi deinceps fidelius serviendi, ac denique gratiam finalem, ut eum tecum laudare possim per omnia sæcula sæculorum.
Amen.
Ave Maria, gratia plena, Dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus.
Sancta Maria, Mater Dei, ora pro nobis peccatoribus nunc et in hora mortis nostræ. Amen.
O Jesus, I believe that I have received your Flesh to eat and your Blood to drink, because you have said it, and your word is true. All that I have and all that I am are your gift and now you have given me yourself.
O Jesus, my God, my Creator, I adore you, because from your hands I came and with you I am to be happy for ever.
O Jesus, I am not worthy to receive you, and yet you have come to me that my poor heart may learn of you to be meek and humble.
Jesus, I love you; I love you with all my heart. You know that I love you, and wish to love you daily more and more.
Spiritual Communion is the heartfelt desire to receive Our Lord, even when we are unable because of the distance or for some other reason. This desire to receive him through spiritual Communion is an act of love which prolongs our thanksgiving even when we are not in the Eucharistic presence of Our Lord. The wish to live constantly in his presence can be fuelled by acts of love and desire to be united with him and is a means of drawing more deeply from the life of the Holy Spirit dwelling within our souls in the state of grace. ‘The effects of a sacrament can be received by desire. Although in such a case the sacrament is not received physically . . . nevertheless the actual reception of the sacrament itself brings with it fuller effect than receiving it through desire alone’ (St Thomas Aquinas). The writings of the saints reveal many formulae for making a spiritual Communion:
My Jesus, I believe that you are truly present in the Most Holy Sacrament. I love you above all things, and I desire to receive you into my soul. Since I cannot at this moment receive you sacramentally, come at least spiritually into my heart. I embrace you as being already there and unite myself wholly to you. Never permit me to be separated from you. Amen.
(St Alphonsus Liguori)
I wish, my Lord, to receive you with the purity, humility and devotion with which your Most Holy Mother received you, with the spirit and fervour of the saints. Come, Lord Jesus.
Give me, good Lord, a longing to be with you ... give me warmth, delight and quickness in thinking upon you. And give me your grace to long for your holy sacraments, and specially to rejoice in the presence of your very blessed Body, Sweet Saviour Christ, in the Holy Sacrament of the altar.
(St Thomas More)
The service of Benediction developed during the Middle Ages during the Corpus Christi processions in which the Blessed Sacrament was held up for veneration. The service was subsequently used at other times throughout the year as an opportunity to give thanks for the Mass and adore Christ present under the form of bread. Today, the Church encourages this rite to be celebrated in the context of a longer period of reading, prayer and reflection.
First of all, the minister exposes the Blessed Sacrament while a hymn is sung, during which he incenses the Sacrament. The following or another hymn may be chosen.
O saving Victim, opening wide, The gate of heav’n to man below Our foes press on from every side; Thine aid supply, thy strength bestow.
To thy great name be endless praise, Immortal Godhead, One in Three; O grant us endless length of days In our true native land with thee.
Amen.
O salutaris hostia, Quæ cæli pandis ostium; Bella premunt hostilia, Da robur, fer auxilium.
Uni Trinoque Domino
Sit sempiterna gloria, Qui vitam sine termino Nobis donet in patria.
Amen.
A time for silent prayer, readings from Scripture, litanies or other prayers and hymns may be used. On some occasions, the Prayer of the Church might be said or sung.
Of the Glorious Body Telling
Of the glorious Body telling, O my tongue, its mysteries sing, And the Blood, all price excelling, Which the world’s eternal King, In a noble womb once dwelling Shed for the world’s ransoming.
Pange Lingua
Pange lingua gloriosi
Corporis mysterium, Sanguinisque pretiosi, Quem in mundi pretium
Fructus ventris generosi, Rex effudit gentium.
Given for us, for us descending, Of a Virgin to proceed, Man with man in converse blending,
Scattered he the Gospel seed, Till his sojourn drew to ending, Which he closed in wondrous deed.
At the last great Supper lying
Circled by his brethren’s band, Meekly with the law complying, First he finished its command
Then, immortal Food supplying, Gave himself with his own hand.
Word made Flesh, by word he maketh
Very bread his Flesh to be; Man in wine Christ’s Blood partaketh,
And if senses fail to see, Faith alone the true heart waketh
To behold the mystery.
Sweet Sacrament Divine
Sweet Sacrament divine,
Hid in thine earthly home;
Lo! round thy lowly shrine, With suppliant hearts we come; Jesus, to thee our voice we raise
In songs of love and heartfelt praise
Sweet Sacrament divine. (repeat)
Sweet Sacrament of peace, Dear home of every heart, Where restless yearnings cease, And sorrows all depart.
There in thine ear, all trustfully, We tell our tale of misery, Sweet Sacrament of peace. (repeat)
Nobis datus, nobis natus
Ex intacta Virgine, Et in mundo conversatus, Sparso verbi semine, Sui moras incolatus
Miro clausit ordine.
In supremæ nocte cenæ
Recumbens cum fratribus, Observata lege plene
Cibis in legalibus, Cibum turbæ duodenæ
Se dat suis manibus
Verbum caro, panem verum
Verbo carnem efficit, Fitque sanguis Christi merum, Et, si sensus deficit, Ad firmandum cor sincerum
Sola fides sufficit.
Sweet Sacrament of rest, Ark from the ocean’s roar, Within thy shelter blest
Soon may we reach the shore; Save us, for still the tempest raves, Save, lest we sink beneath the waves:
Sweet Sacrament of rest. (repeat)
Sweet Sacrament divine, Earth’s light and jubilee, In thy far depths doth shine
The Godhead’s majesty; Sweet light, so shine on us, we pray That earthly joys may fade away: Sweet Sacrament divine. (repeat) (Francis Stanfield)
Towards the end of the exposition, the priest or deacon goes to the altar, genuflects and kneels. Then this hymn or a suitable alternative is sung, during which the minister incenses the sacrament.
Therefore we, before him bending, This great Sacrament revere; Types and shadows have their ending, for the newer rite is here; Faith, our outward sense befriending, Makes the inward vision clear. Glory let us give, and blessing
To the Father and the Son; Honour, might, and praise addressing, While eternal ages run; Ever too his love confessing, Who from both, with both is one. Amen.
Tantum ergo Sacramentum
Veneremur cernui, Et antiquum documentum Novo cedat ritui; Præstet fides supplementum Sensuum defectui.
Genitori, Genitoque
Laus et iubilatio.
Salus, honor, virtus quoque
Sit et benedictio; Procedenti ab utroque Compar sit laudatio. Amen.
The minister then says the following prayer (or a suitable alternative) Let us pray.
Lord Jesus Christ, you gave us the eucharist as the memorial of your suffering and death.
May our worship of this sacrament of your body and blood
Help us to experience the salvation you won for us and the peace of the kingdom where you live with the Father and the Holy Spirit, God, for ever and ever.
R. Amen.
Oremus.
Deus, qui nobis sub sacramento mirabili passionis tuæ memoriam reliquisti: tribue, quæsumus, ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut redemptionis tuæ fructum in nobis iugiter sentiamus. Qui vivis et regnas in sæcula sæculorum.
R. Amen.
The Priest or Deacon now puts on the humeral veil and blesses the congregation with the Blessed Sacrament.
The Divine Praises formerly said at this point may more properly be included within the period of adoration.
The Divine Praises
Blessed be God.
Blessed be his holy Name.
Blessed be Jesus Christ, true God and true Man.
Blessed be the name of Jesus.
Blessed be his most Sacred Heart.
Blessed be his most Precious Blood.
Blessed be Jesus in the most holy Sacrament of the Altar.
Blessed be the Holy Spirit, the Paraclete.
Blessed be the great Mother of God, Mary, most holy.
Blessed be her holy and Immaculate Conception.
Blessed be her glorious Assumption.
Blessed be the name of Mary, Virgin and Mother.
Blessed be St Joseph, her spouse most chaste.
Blessed be God in his Angels and in his Saints.
Immediately after the Blessed Sacrament is reposed in the tabernacle, the following may be sung:
Ant. Let us adore for ever the most holy Sacrament.
Ps. O praise the Lord, all you nations
Acclaim him, all you peoples
For his mercy is confirmed upon us and the truth of the Lord remains for ever.
Glory be to the Father, and to the Son and to the Holy Spirit
As it was in the beginning, is now and ever shall be, world without end. Amen.
Ant. Let us adore for ever the most holy Sacrament.
An alternative acclamation: O Sacrament most holy, O Sacrament divine!
All praise, and all thanksgiving, Be every moment thine!
Ant. Adoremus in æternum sanctissimum Sacramentum.
Ps. Laudate Dominum, omnes gentes; laudate eum omnes populi. Quoniam confirmata est super nos misericordia eius; et veritas Domini manet in æternum.
Gloria Patri, et Filio, et Spiritui Sancto.
Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.
Ant. Adoremus in æternum sanctissimum Sacramentum.
Meditations by Saint John Henry Newman
Begin with an Act of Contrition
O my God, because you are so good, I am very sorry that I have sinned against you and by the help of your grace I will not sin again.
Jesus is condemned to Death
V. We adore you, O Christ, and we bless you.
R. Because by your holy Cross you have redeemed the world.
V. Adoramus te, Christe, et benedicimus tibi.
R. Quia per sanctam crucem tuam redemisti mundum.
Leaving the house of Caiaphas, and dragged before Pilate and Herod, mocked, beaten, and spat upon, His back torn with scourges, His head crowned with thorns, Jesus, who on the last day will judge the world, is Himself condemned by unjust judges to a death of ignominy and torture. Jesus is condemned to death. His death-warrant is signed, and who signed it but I, when I committed my first mortal sins? My first mortal sins, when I fell away from the state of grace into which Thou didst place me by baptism; these it was that were Thy death-warrant, O Lord. The innocent suffered for the guilty. Those sins of mine were the voices which cried out, ‘Let Him be crucified.’ That willingness and delight of heart with which I committed them was the consent which Pilate gave to this clamorous multitude. And the hardness of heart which followed upon them, my disgust, my despair, my proud impatience, my obstinate resolve to sin on, the love of sin which took possession of me – what were these contrary and impetuous feelings but the blows and the blasphemies with which the fierce soldiers and the populace received Thee, thus carrying out the sentence which Pilate had pronounced?
Our Father, Hail Mary, Glory be to the Father.
V. Have mercy on us, O Lord.
R. Have mercy on us.
At the Cross her station keeping, Stood the mournful Mother weeping, Close to Jesus to the last.
V. Miserere nostri, Domine. R. Miserere nostri.
Stabat Mater dolorosa, Iuxta crucem lacrimosa, Dum pendebat Filius.
Jesus receives His Cross
V. We adore you, O Christ, and we bless you.
R. Because by your holy Cross you have redeemed the world. V. Adoramus te, Christe, et benedicimus tibi.
R. Quia per sanctam crucem tuam redemisti mundum.
A strong, and therefore heavy, Cross, for it is strong enough to bear Him on it when He arrives at Calvary, is placed upon His torn shoulders. He receives it gently and meekly, nay, with gladness of heart, for it is to be the salvation of mankind.
True; but recollect, that heavy Cross is the weight of our sins. As it fell upon His neck and shoulders, it came down with a shock. Alas! what a sudden, heavy weight have I laid upon Thee, O Jesus! And though in the calm and clear foresight of Thy mind – for Thou seest all things – Thou wast fully prepared for it, yet Thy feeble frame tottered under it when it dropped down upon Thee. Ah! how great a misery is it that I have lifted up my hand against my God! How could I ever fancy He would forgive me unless He had Himself told us that He underwent His bitter Passion in order that he might forgive us. I acknowledge, O Jesus, in the anguish and agony of my heart, that my sins it was that struck Thee on the face, that bruised Thy sacred arms, that tore Thy flesh with iron rods, that nailed Thee to the Cross, and let Thee slowly die upon it.
Our Father, Hail Mary, Glory be to the Father.
V. Have mercy on us, O Lord.
R. Have mercy on us.
Through her heart His sorrow sharing,
All His bitter anguish bearing, Now at length the sword has passed.
V. Miserere nostri, Domine.
R. Miserere nostri.
Cuius animam gementem, Contristatam et dolentem, Pertransivit gladius.
Jesus falls the first time beneath the Cross
V. We adore you, O Christ, and we bless you.
R. Because by your holy Cross you have redeemed the world. V. Adoramus te, Christe, et benedicimus tibi.
R. Quia per sanctam crucem tuam redemisti mundum.
V. Have mercy on us, O Lord.
R. Have mercy on us.
While my body here decays, May my soul thy goodness praise, Safe in paradise with thee. Amen.
Let us pray:
V. Miserere nostri, Domine. R. Miserere nostri.
Quando corpus morietur, Fac ut animæ donetur Paradisi gloria. Amen.
God who by the Precious Blood of Thy only-begotten Son didst sanctify the Standard of the Cross, grant, we beseech Thee, that we who rejoice in the glory of the same holy Cross may at all times and places rejoice in Thy protection through the same Christ our Lord.
End with one Our Father, Hail Mary, and Glory be for the intention of the Holy Father.
Rosary Meditations before The Blessed Sacrament
Contemplate the beauty of Christ with Mary
With Mary, we will understand better the transforming power of the Eucharist. By listening to her, we will find in the Eucharistic mystery the courage and energy to follow Christ, the Good Shepherd, and to serve him in the brethren.
The Rosary, while Marian in character, is a prayer with Christ at its centre. It contains all the depth of the Gospel message in its entirety. With the rosary we sit at the school of Mary and are led to contemplate the beauty of Christ and experience the depth of his love. To recite the Rosary is nothing other than to contemplate with Mary the face of Christ. Our faith tells us that Christ is as really present today as he was to his mother and his disciples. What better way to pray the Rosary than when gazing on Christ, veiled in the form of Bread.
The Mysteries of the Rosary
Traditionally, different Mysteries of the Rosary are said on different days of the week.
The Joyful Mysteries Mondays, Saturdays
The Luminous Mysteries Thursdays
The Sorrowful Mysteries Tuesdays, Fridays
The Glorious Mysteries Wednesdays, Sundays
I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.
Credo in Deum, Patrem omnipotentem, Creatorem cæli et terræ, et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad cælos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos.
Credo in Spiritum Sanctum, sanctam Ecclesiam Catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam æternam. Amen.
Our Father
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.
Pater noster, qui es in cælis: sanctificetur nomen tuum; adveniat regnum tuum; fiat voluntas tua, sicut in cælo, et in terra. Panem nostrum cotidianum da nobis hodie; et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; et ne nos inducas in tentationem; sed libera nos a malo. Amen.
Hail, Mary, full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.
Hail Mary
Ave Maria, gratia plena, Dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus.
Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostræ. Amen.
Glory be
Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
At the end of the Rosary we say:
Hail, holy Queen, mother of mercy; hail, our life, our sweetness, and our hope!
To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this vale of tears.
Turn then, most gracious advocate, thine eyes of mercy towards us; and after this our exile, show to us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.
Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc et semper, et in sæcula sæculorum. Amen.
Salve, Regina, mater misericordiæ; vita, dulcedo et spes nostra, salve. Ad te clamamus, exsules filii Evæ.
Ad te suspiramus, gementes et flentes in hac lacrimarum valle.
Eia ergo, advocata nostra, illos tuos misericordes oculos ad nos converte.
Et Iesum, benedictum fructum ventris tui, nobis post hoc exsilium ostende. O clemens, o pia, o dulcis Virgo Maria!
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.
V. Ora pro nobis sancta Dei Genitrix. R. Ut digni efficiamur promissionibus Christi. Let us pray.
O God, whose only-begotten Son, by his life, death and resurrection, has purchased for us the rewards of eternal life; grant, we beseech you, that meditating on these Mysteries of the most holy Rosary of the Blessed Virgin Mary, we may both imitate what they contain, and obtain what they promise, through the same Christ our Lord. Amen.
The First Joyful Mystery
The Annunciation and the Holy Eucharist
Behold the handmaid of the Lord: let it be done to me according to your word. (Luke 1:38)
The Holy Eucharist is the extension of the Mystery of the Incarnation. When Mary said “let it be done to me according to your word”, then the Incarnation took place. When the priest says in Mass “this is my Body” and “this is my Blood”, Jesus himself is made present in the Eucharistic elements.
In the Incarnation God unites himself to human nature. In Holy Communion, God unites himself mystically to the person of each communicant.
The Incarnation is the humility of God, “who emptied himself, taking the form of a slave.” (Ph 2:7) and of Mary, who through complete obedience to the Word, was chosen to be the Mother of God.
Intention: That we may always make a worthy communion.
Lord Jesus, May we receive the Holy Sacrament as Mary
Received your Word, And like her, be always ready to Do your will. Amen.