Latin Mass

In Ascensione Domini Missa ‘Viri Galilaei’ – Ascension Thursday – EF Mass on Video

25 May 2017

Description of the Ascension of our Lord

Acts i. 9:: “And when He had said these things, while they looked on, He was raised up,
and a cloud received Him out of their sight.”

Twice twenty days have come and gone,
Since Thou didst pass the sealed stone;
O Jesus, live for ever!
Now on the brow of Olivet
With that loved band Thou lingerest yet;
Sweet Jesus, live for ever!
Bright angels throng the pomp to swell,
With souls set free from death and hell,
O Jesus, live for ever!
Earth may Thy flight no longer stay.
Man triumphs, heaven is won for aye,
Sweet Jesus, live for ever!
Soft is the summer sun, and high
Floateth a cloud in deep blue sky;
O Jesus, live for ever!
Once more Thy mother near Thee stands,
With tender gaze and folded hands;
Sweet Jesus, live for ever!
Oh, glorious train rejoicing move
On wings of gladness, wings of love;
O Jesus, live for ever!
To Thee Redeemer, Man Divine,
Praise in the highest, Lord, be Thine!
Sweet Jesus, live for ever!
Th’ Eternal gates of Heaven unbar,
They spy the victor from afar,
O Jesus, live for ever!
One blessing more–earth sinks away,
The cloud receives Him! Mother, pray!
Sweet Jesus, live for ever!

On the Joy of Ascension Day

John xiv. 28: “If you love Me, you would indeed be glad,
because I go to the Father.”

Why is thy face so lit with smiles,
O blessed Mother, why?
And wherefore is thy beaming look
So fixed upon the sky?
From out thine overflowing eyes
Bright lights of gladness part,
As though some gushing fount of joy
Had broken in thy heart.
Yes, He hath left thee, Mother dear;
His throne is far above;
How canst thou be so full of joy,
When thou hast lost thy love?
Ah, no! thy love is rightful love,
From all self-seeking free;
The change that is such gain to Him
Can be no loss to thee.
Mother, how canst thou smile today!
How can thine eyes be bright,
When He, thy Life, thy Love, thine All.
Hath vanished from thy sight?
The feet which thou hast kissed so oft,
Those living feet, are gone;
And now thou canst but stoop and kiss
Their print upon the stone.
‘Tis sweet to feel a Saviour’s love,
To feel His Presence near;
Yet loyal love His glory holds
A thousand times more dear.
Ah! never is our love so pure
As when refined by pain,
Or when God’s glory upon earth
Finds in our loss its gain.

The Ascension of Our Lord
In Ascensione Domini
Missa ‘Viri Galilaei’
1st Class
White

Click HERE for the Online Missal at Sancta Missae


First Sunday of Lent: Missa ‘Invocabit Me’ Link to EF Mass

5 March 2017

Image Credit: ferrebeekeeper – “The Temptation of Christ on the Mountain” by Duccio di Buoninsegna

First Sunday of Lent
Dominica I in Quadragesima
Missa ‘Invocabit Me’
1st Class
Violet

[STATION AT ST. JOHN LATERAN]

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The Propers follow the link below for the Extraordinary Form Mass offered LIVE online by the Priestly Fraternity of Saint Peter.

LIVE Link to the First Sunday in Lent Mass at Christ the King Roman Catholic Church, Sarasota, Florida: Please click HERE

“Mass times are Sunday (Low Mass) at 8:30 a.m. EST. The High Mass is at 10:30 a.m. EST. All other times the screen will remain blank. The Daily Mass schedule is Monday through Saturday 9:00 a.m. EST and Tuesday and Friday evening an additional daily Mass at 6:30 p.m. EST. The Recollection of the Confraternity of Saint Peter takes place also on the 2nd Friday of the month at 6:30 P.M. EST.” from the website of livemass.net

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INTROIT ¤ Ps. 90. 15, 16

Invocabit me, et ego exaudium eum eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum. — Qui habitat in adiutorium Altissimi: in protectione Dei coeli commorabitur. V.: Gloria Patri . . . — Invocabit me, et . . .

He shall cry to me, and I will hear him: I will deliver him, and I will glorify him: I will fill him with length of days. — (Ps. 90. 1). He that dwelleth in the aid of the Most High: shall abide under the protection of the God of Heaven. V.: Glory to the Father . . . — He shall cry to me . . .

The Gloria in Excelsis is not said.


COLLECT

Deus, qui Ecclesiam tuam annua Quadragesimali observatione purificas: praesta familiae tuae; ut quod a te obtinere abstinendo nititur, hoc bonis operibus exsequatur. Per Dominum . . .

O God, who dost purify Thy Church by the yearly observance of Lent: grant to Thy household, that what we strive to obtain from Thee by abstinence, we may achieve by good works. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

EPISTLE ¤ II Cor. 6. 1-10

Lesson from the Epistle of Blessed Paul the Apostle to the Corinthians.

Lectio Epistolae beati Pauli Apostoli ad Corinthios.

[Lent, with its feastdays and prayers, is the acceptable time, the time of salvation. St. Paul exhorts us that we receive not the grace of God in vain.]

Fratres: Exhortamur vos, ne in vacuum gratiam Dei recipiatis. Ait enim: Tempore accepto exaudivi te, et in die salutis adiuvi te. Ecce nunc tempus acceptablie, ecce nunc dies salutis. Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum: sed in omnibus exhibeamus nosmetipsos sicut Dei ministros, in multa patientia, in tribulationibus, in necessitatibus, in angustiis, in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis, in castitate, in scientia, in longanimitate, in suavitate, in Spiritu Sancto, in caritate non ficta, in verbo veritatis, in virtute Dei, per arma iustitiae a dextris, et a sinistris: per gloriam et ignobilitatem: per infamiam, et bonam famam: ut seductores et veraces: sicut qui ignoti, et cognoti: quasi morientes, et ecce vivimus: ut castigati, et non mortificati: quasi tristes, semper autem gaudentes: sicut egentes, multos autem locupletantes: tamquam nihil habentes, et omnia possidentes.

Brethren, We exhort you that you receive not the grace of God in vain. For He saith: In an accepted time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time, behold now is the day of salvation. Giving no offense to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand and on the left: by honor and dishonor, by evil report and good report: as deceivers and yet true, as unknown and yet known: as dying, and behold we live: as chastised and not killed: as sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.

GRADUAL ¤ Ps. 90. 11-12

Angelis suis Deus mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum.

God has given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone.

TRACT ¤ Ps. 90. 1-7, 11-16

Qui habitat in adiutorium Altissimi, in protectione Dei coeli commorabitur. V.: Dicet Domino: Susceptor meus es tu, et refugium meum: Deus meus, sperabo in eum. V.: Quoniam ipse liberavit me de laqueo venantium, et a verbo aspero. V.: Scapulis suis obumbrabit tibi, et sub pennis eius sperabis. V.: Scuto circumdabit te veritas eius: non timebis a timore nocturno. V.: A sagitta volante per diem, a negotio perambulante in tenebris, a ruina et daemonio meridiano. V.: Cadent a latere tuo mille, et decem millia a dextris tuis: tibi autem non appropinquabit. V.: Quoniam Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum. V.: Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. V.: Quoniam in me speravit, liberabo eum: protegam eum quoniam cognovit nomen meum. V.: Invocabit me, et ego exaudiam eum: cum ipso sum in tribulatione. V.: Eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum, et ostendam illi salutare meum.

He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven. V.: He shall say to the Lord: Thou art my protector and my refuge: my God, in Him will I trust. V.: For He hath delivered me from the snare of the hunters, and from the sharp word. V.: He will overshadow thee with His shoulders, and under His wings thou shalt trust. V.: His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night. V.: Of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion or of the noonday devil. V.: A thousand shall fall at your side, and ten thousand at thy right hand: but it shall not come nigh thee. V.: For He hath given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone. V.: Thou shalt walk upon the asp and the basilisk, and thou shalt trample underfoot the lion and the dragon. V.: Because he hoped in Me I will deliver him: I will protect him, because he hath known my Name. V.: He shall cry to me, and I will hear him: I am with him in tribulation. V.: I will deliver him, and I will glorify him: I will fill him with length of days, and I will show him my salvation.

GOSPEL ¤ Matth. 4. 1-11.

† Continuation of the holy Gospel according to St. Matthew.
† Sequentia sancti Evangelii secundum Matthaeum.

[It was in the desert that Satan, wishing to know if the Son of Mary was really the Son of God, tempted our Lord. The devil seeks to tempt us by the lustful desire of the flesh, by the pride of life, and by the lustful desire of the eyes, or avarice.]

In illo tempore: Ductus est Iesus in desertum a Spiritu, ut tentaretur a diabolo. Et cum ieiunasset quadraginta diebus, et quadraginta noctibus, postea esuriit. Et accedens tentator, dixit et: Si Filius Dei es, dic ut lapides isti panes fiant. Qui respondens, dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi, et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia Angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum. Aid illi Iesus: Rursum scriptum est: Non tentabis Dominum Deum tuum. Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit et omnia regna mundi, et gloriam eorum, et dixit ei: Haec omnia tibi dabo, si cadens adoraveris me. Tunc dicit ei Iesus: Vade Satana: scriptum est enim: Dominum Deum tuum adorabis: et illi soli servies. Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.

At that time Jesus was lead by the Spirit into the desert, to be tempted by the devil. And when He had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: If Thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took Him up into the holy city and set Him upon the pinnacle of the temple, and said to Him: If Thou be the Son of God, cast Thyself down. For it is written: That He hath given His Angels charge over thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone. Jesus said to him: It is written again, Thou shalt not tempt the Lord thy God. Again the devil took Him up into a very high mountain and showed Him all the kingdoms of the world and the glory of them, and said to Him: All these will I give Thee, if falling down Thou wilt adore me. Then Jesus saith to him: Begone Satan! for it is written: The Lord thy God shalt thou adore, and Him only shalt thou serve. Then the devil left Him. And behold Angels came, and ministered to Him.

OFFERTORY ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.

SECRET

Sacrificium quadragesimalis initii solemniter immolamus te, Domine, deprecantes: ut cum epularum restrictione carnalium, a noxiis quoque voluptatibus temperemus. Per Dominum . . . We solemnly offer to Thee, O Lord, the Sacrifice of the beginning of Lent, beseeching Thee: that while we restrain our carnal feasting, we may abstain also from harmful pleasures. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

PREFACE
Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.

POSTCOMMUNION

Tui nos, Domine, sacramenti libatio sancta restauret: et a vetustate purgatos, in mysterii salutaris faciat transire consortium. Per Dominum . . .

May the holy reception of Thy Sacrament, O Lord, refresh us, that cleansing us from our old life, it may make us to pass into the fellowship of the saving Mystery. Through our Lord . . .

 

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Thank you to Deo Volente for his hard work at his blog, Traditional Latin Mass in Maryland.


Ash Wednesday: Missa ‘Misereris Omnium’ Link to LIVE EF Mass 9AM EST with Propers

1 March 2017


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The Propers follow the link below for the Extraordinary Form Mass offered LIVE online by the Priestly Fraternity of Saint Peter.

LIVE Link to the Ash Wednesday Mass at Christ the King Roman Catholic Church, Sarasota, Florida: Please click HERE

“The LIVE Mass that streams to LIveMass.net is actively taking place in Sarasota, Florida. At all times the screen will remain blank until ten minutes before the scheduled Mass. Mass times are Sunday (Low Mass) at 8:30 a.m. EST. The High Mass is at 10:30 a.m. EST. All other times the screen will remain blank. The Daily Mass schedule is Monday through Saturday 9:00 a.m. EST and Tuesday and Friday evening an additional daily Mass at 6:30 p.m. EST. The Recollection of the Confraternity of Saint Peter takes place also on the 2nd Friday of the month at 6:30 P.M. EST.” from the website of livemass.net

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Ash Wednesday

Purple

1st Class Feria

[STATION AT ST. SABINA]

Blessing of the Ashes

Before the Mass, the ashes obtained by burning the branches of olive and other trees blessed the preceding year, are now blessed. When None has been said in choir, the priest, vested in alb, stole, and purple cope, stands at the epistle corner of the altar, on which is placed a vessel containing the ashes to be blessed. The choir sings the following antiphon:

ANTIPHON ¤ Ps. 68.17

Exaudi nos, Domine, quoniam benigna est misericordia tua: et secundum multitudinem miserationum tuarum repice nos, Domine. — Salvum me fac, Deus: quoniam intraverunt aquae usque ad animam meam. V.: Gloria Patri . . . — Exaudi nos, Domine . . . Hear us, O Lord, for Thy mercy is kind: look upon us, O Lord, according to the multitude of Thy tender mercies. — (Ps. 68. 2). Save me, O God: for the waters are come in even unto my soul. V.: Glory be to the Father . . . — Hear us, O Lord, for Thy mercy is kind . . .

Afterwards the priest, standing at the epistle side, without turning towards the people, with his hands joined, says:

V.: Dominus vobiscum. V.: The Lord be with you.

R.: Et cum spiritu tuo. R.: And with thy spirit.

Oremus. — Omnipotens sempiterne Deus, parce paenitentibus, propitiare supplicantibus, et mittere digneris sanctum Angelum tuum de caelis, qui bene†dicat, et sancti†ficet hos cineres, ut sint remedium salubre omnibus nomen sanctum tuum humiliter implorantibus, ac semetipsos pro conscientia delictorum suorum accusantibus, ante conspectum divinae clementiae tuae facinora sua deplorantibus, vel serenissimam pietatem tuam suppliciter, obnixeque flagitantibus: et praesta per invocationem sanctissimi nominis tui; ut quicumque per eos aspersi fuerint, pro redemptione peccatorum suorum, corporis sanitatem, et animae tutelam percipiant. Per Christum Dominum nostrum.

R.: Amen. Let us pray. — O almighty and everlasting God, spare those who are penitent, be merciful to those who implore Thee; and vouchsafe to send Thy holy Angel from heaven, to bless † and hal†low these ashes, that they may be a wholesome remedy to all who humbly implore Thy holy Name, and who accuse themselves, conscious of their sins, deploring their crimes before Thy divine mercy, or humbly and earnestly beseeching Thy sovereign goodness: and grant through the invocation of Thy most holy Name that whosoever shall be sprinkled with them for the remission of their sins may receive both health of body and safety of soul. Through Christ our Lord.

R.: Amen.

Oremus. — Deus, qui non mortem, sed paenitentiam desideras peccatorum: fragilitatem conditionis humanae benignissime respice; et hos cineres, quos causa proferendae humilitatis, atque promerendae veniae, capitibus nostris imponi decernimus, bene†dicere pro tua pietate dignare: ut, qui nos cinerem esse, et ob pravitatis nostrae demeritum in pulverem reversuros cognoscimus; peccatorum omnium veniam, et praemia paenitentibus repromissa, misericorditer consequi mereamur. Per Christum Dominum nostrum.

R.: Amen. Let us pray. — O God, who desirest not the death, but the repentance of sinners, look down most graciously upon the frailty of human nature; and in Thy goodness vouchsafe to bless † these ashes which we purpose to put opon our heads in token of our lowliness and to obtain forgiveness: so that we who know that we are but ashes, and for the demerits of our wickedness are to return to dust, may deserve to obtain of Thy mercy, the pardon of all our sins, and the rewards promised to the penitent. Through Christ our Lord.

R.: Amen.

Oremus. — Deus, qui humiliatione flecteris, et satisfactione placaris: aurem tuae pietatis inclina precibus nostris; et capitibus servorum tuorum, horum cinerum aspersione contactis, effunde propitius gratiam tuae benedictionis: ut eos et spiritu compunctionis repleas, et quae iuste postulaverint, efficaciter tribuas; et concessa perpetuo stabilita, et intacta manere decernas. Per Christum Dominum nostrum.

R.: Amen. Let us pray. — O God, who art moved by humiliation, and appeased by satisfaction: incline the ear of Thy goodness to our prayers and mercifully pour forth upon the heads of Thy servants sprinkled with these ashes the grace of Thy blessing: that Thou mayest both fill them with the spirit of compunction, and effectually grant what they have justly prayed for: and ordain that what Thou hast granted may be permanently established and remain unchanged. Through Christ our Lord.

R.: Amen.

Oremus. — Omnipotens sempiterne Deus, qui Ninivitis in cinere et cilicio paenitentibus, indulgentiae tuae remedia praestitisti: concede propitius; ut sic eos imitemur habitu, quatenus veniae prosequamur obtentu. Per Christum Dominum nostrum.

R.: Amen. Let us pray. — O almighty and everlasting God, who didst vouchsafe Thy healing pardon to the Ninivites doing penance in sackcloth and ashes, mercifully grant that we may so imitate them in our outward attitude as to follow them in obtaining forgiveness. Through Christ our Lord .. .

R.: Amen.

The priest then sprinkles the ashes thrice with holy water, singing the anthem Asperges me . . . and incenses them thrice. After which, having first received the ashes on his own head, from the highest in dignity of the clergy, he proceeds to place them, in the form of across, on the heads or foreheads of the clergy and people, saying to each:

Memento, homo, quia pulvis es, et in pulverem reverteris. (Gen. 3. 19) Remember, man, that thou art dust, and unto dust thou shalt return.

Meanwhile the choir sings the following anthems and responses:

ANTIPHON ¤ Joel 2. 13

Immutemur habitu, in cinere et cilicio: ieiunemus, et ploremus ante Dominum: quia multum misericors est dimittere peccata nostra Deus noster. Let us change our garments for ashes and sackcloth: let us fast and lament before the Lord: for plenteous in mercy is our God to forgive our sins.

ANOTHER ANTIPHON ¤ Joel 2. 17

Inter vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent: Parce, Domine, parce populo tuo: et ne claudas ora canentium te, Domine. Between the porch and the altar, the priests, the Lord’s ministers, shall weep and shall say: Spare, O Lord, spare Thy People: and close not the mouths of them that sing to Thee, O Lord.

RESPONSE ¤ Esther 13; Joel 2

R.: Emendemus in melius, quae ignoranter peccavimus: ne subito praeoccupati die mortis, quaeramus spatium poenitentiae, et invenire non possimus. * Attende, Domine, et miserere: quia peccavimus tibi. R.: Let us amend for the better in those things in which we have sinned through ignorance; lest suddenly overtaken by the day of death, we seek space for repentance and are not able to find it. * Attend, O Lord, and have mercy: for we have sinned against Thee.

V.: Adiuva nos, Deus salutaris noster: et propter honorem nominis tui, Domine, libera nos. * Attende, Domine. V.: Gloria Patri, et Filio, et Spiritui Sancto. * Attende . . . V.: (Ps. 78. 9). Help us, O God, our savior: and for the glory of Thy Name, O Lord, deliver us. * Attend, O Lord . . . V.: Glory be to the Father, and to the Son, and to the Holy Ghost. * Attend . . .

When all have received the ashes, the priest says:

V.: Dominus vobiscum. V.: The Lord be with you.

R.: Et cum spiritu tuo. R.: And with thy spirit.

Oremus. — Concede nobis, Domine, praesidia militiae christianae sanctis inchoare ieiuniis: ut contra spiritales nequitias pugnaturi continentiae muniamur auxiliis. Per Christum Dominum nostrum.

R.: Amen. Let us pray. — Grant us, O Lord, to begin with holy fasts the campaign of our Christian warfare: that, as we do battle with the spirits of evil, we may be protected by the help of self-denial. Through Christ our Lord.

R.: Amen.

 

 

Holy Mass

INTROIT ¤ Wisdom 11. 24, 25, 27

Misereris omnium, Domine, et nihil odisti eorum quae fecisti, dissimulans peccata hominum propter poenitentiam et parcens illis: quia tu es Dominus Deus noster. — Miserere mei, Deus, miserere mei: quoniam inte confidit anima mea. V.: Gloria Patri . . . — Misereris omnium, Domine . . . Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made, overlooking the sins of men for the sake of repentance, and sparing them: because Thou art the Lord our God. — (Ps. 56. 2). Have mery on me, O God, have mercy on me: for my soul trusteth in Thee. V.: Glory be to the Father . . . — Thou hast mercy upon all, O Lord . . .

The Gloria in Excelsis is not said until Maundy Thursday.

COLLECT

Praesta Domine fidelibus tuis: ut ieiuniorum veneranda solemnia, et congrua pietate suscipiant, et secura devotione percurrant. Per Dominum . . . Grant, O Lord, to Thy faithful people, that they may undertake with fitting piety the venerable solemnities of fasting, and complete them with steadfast devotion. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

EPISTLE ¤ Joel 2. 12-19

Lesson from the Prophet Joel.

Lectio Ioelis Prophetae.

[Almighty God is rich in mercy and clemency to those who are converted to Him in fasting, in weeping and in mourning.]

Haec dicit Dominus: Convertimini ad me in toto corde vestro, in ieiunio, et in fletu, et in planctu. Et scindite corda vestra, et non vestimenta vestra, et convertimini ad Dominum Deum vestrum: quia benignus et misericors est, patiens, et multae misericordiae, et praestabilis super malitia. Quis scit, si convertatur, et ignoscat, et relinquat post se benedictionem, sacrificiam, et libamen Domino Deo vestro? Canite tuba in Sion, sanctificate ieiunium, vocate coetum, congregate populum, sanctificate Ecclesiam, coadunate senes, congregate parvulos, et sugentes ubera: egrediatur sponsus de cubili suo, et sponsa de thalamo suo. Inter vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent: Parce, Domine, parce populo tuo: et ne des haereditatem tuam in opprobrium, ut dominentur eis nationes. Quare dicunt in populis: Ubi est Deus eorum? Zelatus est Dominus terram suam, et pepercit populo suo. Et respondit Dominus, et dixit populo suo: Ecce ego mittam vobis frumentum, et vinum, et oleum, et replebimini eis: et non dabo vos ultra opprobrium in gentibus: dicit Dominus omnipotens. Thus saith the Lord: Be converted to Me with all your heart, in fasting and in weeping and in mourning. And rend your heats and not your garments, and turn to the Lord your God: for He is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but He will return and forgive and leave a blessing behind Him, sacrifice and libation to the Lord your God? Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather together the people, sanctify the Church, assemble the ancients, gather together the little ones and them that suck at the breasts: let the bridegroom go forth from his bed and the bride out of her bride chamber. Between the porch and the altar the priests, the Lord’s ministers, shall weep and shall say: Spare, O Lord, spare Thy people; and give not Thine inheritance to reproach, that the heathen should rule over them. Why should they say among the nations: Where is their God? The Lord hath been zealous for His land, and hath spared His people. And the Lord answered and said to His people: behold I will send you corn and wine and oil, and you shall be filled with them: and I will no more make you a reproach among the nations: saith the Lord almighty.

GRADUAL ¤ Ps. 56. 2, 4

Miserere mei, Deus, miserere mei: quoniam in te confidit anima mea. V.: Misit de coelo, et liberavit me: dedit in opprobrium conculcantes me. Have mercy on me, O Lord, have mercy on me: for my soul trusteth in Thee. V.: He hath sent from heaven and delivered me: He hath made them a reproach that trod upon me.

TRACT ¤ Ps. 102, 10

Domine, non secundum peccata nostra, quae fecimus nos: neque secundum iniquitates nostras retribuas nobis. V.: Domine, ne memineris iniquitatum nostrarum antiquarum, cito anticipent nos misericordiae tuae: quia pauperes facti sumus nimis. O Lord, repay us not according to the sins we have committed, nor according to our iniquities. V.: (Ps. 78. 8, 9) O Lord, remember not our former iniquities, let Thy mercies speedily prevent us: for we are become exceeding poor.

V.: Adiuva nos, Deus salutaris noster: et propter gloriam nominis tui, Domine, libera nos: et propitius esto peccatis nostris, propter nomen tuum. [Here kneel.]

V.: Help us, O God, our Savior: and for the glory of Thy Name, O Lord, deliver us: and forgive us our sins for Thy Name’s sake1

GOSPEL ¤ Matth. 6. 16-21

† Continuation of the holy Gospel according to St. Matthew.

† Sequentia sancti Evangelii secundum Matthaeum.

[It is not our garments that we shuld rend as a sign of sorrow, as the Pharisees did, but rather our hearts, for it is not to men that we should appear to fast, but to our Father, who sees into the secret place of our souls, and who will repay us.]

In illo tempore: Dixit Iesus discipulis suis: Cum ieiunatis, nolite fieri sicut hypocritae, tristes. Exterminant enim facies suas, ut appareant hominibus ieiunantes. Amen dico vobis, quia receperunt mercedem suam. Tu autem, cum ieiunas, unge caput tuum, et faciem tuam lava, ne videaris hominibus ieiunans, sed Patri tuo, qui est in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi. Nolite thesaurizare vobis thesauros in erra: ubi aerugo, et tinea demolitur: et ubi fures effodiunt, et furantur. Thesaurizate autem vobis thesauros in caelo: ubi neque aurugo, neque tinea demolitur; et ubi fures non effodiunt, nec furantur. Ubi enim est thesaurus tuus, ibi est et cor tuum. At that time Jesus said to His disciples: When you fast, be not as the hypocrites, sad. For they disfigure their face, that they may appear unto men to fast. Amen I say to you, they have received their reward. But thou, when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret will repay Thee. Lay not up to yourselves treasures on earth: where the rust and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through nor steal. For where thy treasure is, there is thy heart also.

OFFERTORY ¤ Ps. 29. 2, 3

Exaltabo te, Domine, quoniam suscepisti me, nec delectasti inimicos meos super me: Domine, clamavi ad te, et sanasti me. I will extol Thee, O Lord, for Thou hast upheld me, and hast not made my enemies to rejoice over me: O Lord, I have cried to Thee, and Thou hast healed me.

SECRET

Fac nos, quaesumus Domine, his muneribus offerendis convenienter aptari: quibus ipsius venerabilis sacramenti celebramus exordium. Per Dominum . . . Fit us, we beseech Thee, O Lord, to offer worthily these gifts, by which we celebrate the opening of this venerable Mystery. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

PREFACE

Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 77. 29, 30

Qui meditabitur in lege Domini die ad nocte, davit fructum suum in tempore suo. He that shall meditate day and night on the law of the Lord, shall bring forth his fruit in due season.

POSTCOMMUNION

Percepta nobis, Domine, praebeant sacramenta subsidium: ut tibi grata sint nostra ieiunia, et nobis proficiant ad medelam. Per Dominum . . . May the Sacraments we have received afford us help, O Lord, that our fasts may be pleasing unto Thee, and profitable unto us for healing. Through our Lord Jesus Christ, Thy Son, who liveth . . .

PRAYER OVER THE PEOPLE

Oremus. Humiliate capita vestra Deo. — Inclinantes se, Domine, maiestati tuae, propitiatus intende: ut qui divino munere sunt refecti, caelestibus semper nutriantur auxiliis. Per Dominum . . . Let us pray. Bow down your heads before God. — Look graciously, O Lord, upon us who bow down before Thy majesty: that we who have been refreshed by Thy divine Gift may ever be sustained by Thy heavenly aids. Through our Lord Jesus Christ, Thy Son . . .

Indulgence of 500 days. — Plenary, under the usual conditions, if this invocation is daily recited during a month.


Quinquagesima Sunday – Missa ‘Esto Mihi’ – Link to LIVE EF Mass 10:30 am EST

7 February 2016

“When He drew nigh to Jericho, a certain blind man sat by the way-side.–Luke 18: 35

Quinquagesima Sunday

Dominica Quinquagesima ~ II. classis

Missa ‘Esto Mihi’

 

2nd Class

Violet

[STATION AT ST. PETER’S (VATICAN)]

Propers follow the link below for Extraordinary Form Mass offered LIVE online by the Priestly Fraternity of Saint Peter.

 

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LIVE Link to the Quinquagesima Sunday Mass at Christ the King Roman Catholic Church, Sarasota, Florida: Please click HERE

“The LIVE Mass that streams to LIveMass.net is actively taking place in Sarasota, Florida. At all times the screen will remain blank until ten minutes before the scheduled Mass. Mass times are Sunday (Low Mass) at 8:30 a.m. EST. The High Mass is at 10:30 a.m. EST. All other times the screen will remain blank. The Daily Mass schedule is Monday through Saturday 9:00 a.m. EST and Tuesday and Friday evening an additional daily Mass at 6:30 p.m. EST. The Recollection of the Confraternity of Saint Peter takes place also on the 2nd Friday of the month at 6:30 P.M. EST.” from the website of livemass.net

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INTROIT ¤ Ps. 30. 3-4

Esto mihi in Deum protectorem, et in locum refugii, ut salvum me facias: quoniam firmamentum meum, et refugium meum es tu: et propter nomen tuum dux mihi eris, et enutries me. — In te, Domine, speravi, non confundar in aeternum: in justitia tua libera me, et eripe me. V.: Gloria Patri . . . — Esto mihi . . . Be Thou unto me a God, a Protector, and a place of refuge, to save me: for Thou are my strength and my refuge: and for Thy Name’s sake Thou wilt lead me, and nourish me. — (Ps. 30. 2). In Thee, O Lord, have I hoped, let me never be confounded: deliver me in Thy justice, and save me. V.: Glory be to the Father . . . — Be Thou unto me a God, a Protector . . .

The Gloria in Excelsis is not said.

COLLECT.–We beseech Thee, O Lord, graciously hear our prayers: and releasing us from the bonds of our sins, guard us from all adversity. Through our Lord . . .

EPISTLE ¤ I Cor. 13. 1-13

Lesson from the Epistle of blessed Paul the Apostle to the Corinthians.

[The faith of which St. Paul speaks is as naught wihout charity: “If I should have faith capable of removing mountains, and have no charity, I am nothing.” The merits of our works, as well as the light which illuminates our souls, are in proportion to our charity.]

Brethren, If I speak wih the tongues of men and of Angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and should know all mysteries and all knowledge: and if I should have all faith so that I could remove mountains, and have not charity, I am nothing. And if I should disribute all my goods to feed the poor, and if I should deliver my body to be burned and have not charity, it profiteth me nothing. Charity is patient, is kind: Charity envieth not, dealing not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth with the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part. But when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child. But when I became a man, I put away the things of a child. We see now through a glass in a dark manner: but then face to face. Now I know in part: but then I shall know even as I am known. And now there remain faith, hope, charity, these three; but the greatest of these is charity.

GRADUAL ¤ Ps. 76. 15, 16

Tu es Deus qui facis mirabilia solus: notam fecisti in gentibus virtutem tuam. V.: Liberasti in brachio tuo populum tuum, filios Israel et Joseph. Thou art the God that alone doest wonders: Thou hast made Thy power known among the nations. V.: With Thine arm Thou hast delivered Thy people, the children of Israel and of Joseph.

TRACT ¤ Ps. 99. 1, 2

Jubilate Deo, omnis terra: servite Domino in laetitia. V.: Intrate in conspectu ejus, in exsultatione: scitote, quod Dominus ipse est Deus. V.: Ipse fecit nos, et non ipsi nos: nos autem populus ejus, et oves pascuae ejus. Sing joyfully to God, all the earth: serve ye the Lord with gladness. V.: Come in before His presence with exceeding great joy: know ye that the Lord He is God. V.: He made us, and not we ourselves: but we are His people and the sheep of His pasture.

GOSPEL ¤ Luke 18. 31-43

† Continuation of the holy Gospel according to St. Luke.

[Pope St. Gregory the Great says: “The man born blind of whom the Gospel tells is surely the human race. Ever since man was turned out of Paradise in the person of our first father, he has now known the light of heaven, and therefore has suffered through being plunged into the darkness of condemnation.”]

At that time Jesus took unto Him the twelve men and said to them: Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For He shall be delivered to the Gentiles, and shall be mocked and scourged and spit upon: and after they have scouged Him, they will put Him to death, and he third day He shall rise again. And they understood none of those things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when He drew nigh to Jericho, that a certain blind man sat by the wayside, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus, Son of David, have mercy on me.1 And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto Him. And when he was come near, He asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight, they faith hath made thee whole. And immediately he saw and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.

OFFERTORY ¤ Ps. 118. 12, 13

Benedictus es, Domine, doce me justificationes tuas: in labiis meis pronuntiavi omnia judicia oris tui. Blessed art Thou, O Lord, teach me Thy justifications: with my lips I have pronounced all the judgments of Thy mouth.

SECRET.–May these Offerings, we beseech Thee, O Lord, cleanse us from our sins: and hallow the bodies and minds of Thy servants for the celebration of this Sacrifice. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of . . .

 

PREFACE

Preface of the Most Holy Trinity

Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus es Dominus: non in unius singularitate personae, sed in unius Trinitate substantiae. Quod enim de tua gloria, revelante te, credimus, hoc de Filio tuo, hoc de Spiritu Sancto, sine differentia discretionis sentimus. Ut in confessione verae, sempiternaeque Deitatis, et in personis proprietas, et in essentia unitas, et in majestate adoretur aequalitas. Quam laudant Angeli atque Archangeli, Cherubim quoque ac Seraphim: qui non cessant clamare quotidie, una voce dicentes: It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:

COMMUNION ¤ Ps. 77. 29, 30

Manducaverunt, et saturati sunt nimis, et desiderium eorum attulit eis Dominus: non sunt fraudati a desiderio suo. They did eat, and were filled exceedingly, and the Lord gave them their desire: they were not defrauded of that which they craved.

POSTCOMMUNION.–We beseech Thee, almighty God, that we, who have received this heavenly food, may be safeguarded by it against all adversity. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

 

Pre-Lent – Quinquagesima: Introit from Corpus Christi Watershed on Vimeo.


Why the Mass is in Latin by Fr. Joseph Faa Di Bruno, D.D., 1884 A.D.

22 March 2014

22 April 2014 Anno Domini
Posted by Sarah Campbell

I was reading this great blog which we find so many great things to post here. It’s called “Catholic Harbor of Faith and Morals. As Sofia says, it is a treasure trove of Catholicism. It truly is.

Here is a piece I read today and I really wanted to post. I hope those who love the Mass will appreciate this. I am sure you will.

God Bless!
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by Fr. Joseph Faa Di Bruno, D.D., 1884

The Church is Apostolic. She is the Church of St. Peter and of the other apostles, and she has guarded with tenderness all the precious memories they have left.

When the apostles parted from each other for their mission to announce to all nations the gospel of salvation, two languages chiefly were spoken and understood by the two great civilized divisions of mankind–the Latin language for the most part in the West, and the Greek in the East. They preached the faith chiefly in Latin and in Greek; their teachings and their constitutions were written in these two rich languages, and the Church has preserved these monuments with a religious veneration. This is one reason why her language is for the most part Latin in the West, and Greek in the East. Yet this which, in fact, is a testimony in favor of her antiquity, is made by some a theme of reproach against her.

Providence had already disposed all in advance. Latin and Greek became dead languages and hence invariable and wonderfully adapted to formulate (or express with precision) the doctrines of the Church which changes not, because she is divine.

An interesting calculation made on the changes that have been made in the living languages shows that had the Church adopted the various living languages, instead of the Latin, she would have been obliged to modify the formula (or essential words) used in the administration of the Sacrament of Baptism a great many times; otherwise these formulas would not have expressed correctly the idea they should convey. By this we can judge of the many changes which the wording of the Creed and decrees of the early councils and those of the Popes would undergo, were they not recorded in an unalterable (or dead) language.

Protestants are perhaps right in preferring the use of modern tongues in their authorized books of religion. Living languages, continually changing, are more suited to convey doctrines which are subject to frequent alteration. But the Catholic Church prefers old unchangeable languages because she is herself unchangeable. The Church uses Latin, not only because she is unchangeable, but also because she is Catholic, or universal, and has to address herself to all people in all times.

During the first four centuries of Christianity, Latin was the language of the civilized world, and although then a living language, it had that character of universality which the Church requires. When in course of time the world was divided into many nationalities, the Church still preserved her beautiful primitive language, and thus remained unchanged in her speech as in her essence.

Thus the Church speaks Latin because she is apostolic, unchanging, and Catholic. St. Paul, it is true, in his first epistle to the Corinthians (chap. xiv.), directed the Christians to use in their assemblies a language understood by all the faithful present; but many Protestants draw from this an objection which does not apply to the present question.

The Apostle confines himself to preaching, exhorting, and instructing the assembled faithful, all which, he says, must be done in the vernacular or common language of the people. The word prophecy includes instructions– speaking on things divine. The Catholic Church follows this apostolic command to the letter. Her bishops, priests, missionaries, and catechists always employ in their teaching a language understood by all. They speak when needed in the most obscure and most barbarous dialects, in order that the Word of God may reach the understanding of all.

The Catholic Church speaks not only the particular distinctive language of each land and tribe when instructing the people, but has also a special Catholic language, that her pastors belonging to every nation may readily communicate with each other, that they may minister together at the altar, and that her laity, of whatever tongue, may not, when in a foreign land, feel strange in the house of God, but be at home in any Catholic place of worship in any part of the world.

In this way the Church unites in one universal tongue to implore the mercy and sing the praises of God. This beautiful and sublime harmony of nations in one faith, with one voice, in the one fold of the one Shepherd, is worthy of the Church of Christ and of the unity which is her grand characteristic.

The Mass is a sacrifice offered directly to God, and it is not necessary for the people to follow in Latin the words of the priest. When the Catholic priest stands at the altar, though there may be persons present from every clime, as soon as he pronounces aloud any part of the service, all understand, and take an intelligent part in his ministration, a fact which reminds one of the preaching of the apostles on the Day of Pentecost, when all from every nation heard St. Peter, each in his own tongue. (Acts ii. 6.)

The Church speaks Latin, therefore, not only because she is apostolic, unchangeable, and Catholic, but also because she is one.

Change of language in the liturgy would seem to break the link with the past, and raise some suspicion of innovation in what is expressed in the liturgy; while the having retained the same ancient language indicates that the Church which continues to use it is the very same as of old, and that she has not changed in any essential matter, having been so careful as not to change even her language, which, compared with doctrine, is of much less importance.

It is fairly presumed that the Church which possesses the language of antiquity has antiquity on her side; that, being the inheritor of the language, she is also the inheritor of the ancient faith. The fact of her still using the Latin language makes us feel the more sure that the Catholic Church is the one, old, unchangeable Church of God.

by Fr. Nikolaus Gihr, 1902

1. All the requisites for the celebration of the Eucharistic Sacrifice have been selected with especial care, and nothing has been adopted but what has been found best suited unto this end. This applies also to the language in which the Holy Sacrifice is celebrated; for the liturgical language should correspond to its liturgical object. The Mass considered in itself could assuredly be celebrated in any language, but by the Providence of God the Latin language has become, and still continues to be of all languages the most widely diffused for divine worship (1). The very ancient practice of the Church of celebrating Mass in the West, not in the living language of the country, but in a dead language, that is, in Latin, for the most part a language unintelligible to the people, has since the twelfth century to the present epoch been frequently made the subject of attack (2). Such attacks originated principally in an heretical, schismatical, proudly national spirit hostile to the Church, or in a superficial and false enlightenment, in a shallow and arid rationalism entirely destitute of the perception and understanding of the essence and object of the Catholic liturgy, especially of the profoundly mystical sacrifice. In the attempt to suppress the Latin language of the liturgy and to replace it by the vernacular, there was a more or less premeditated scheme to undermine Catholic unity, to loosen the bond of union with Rome, to weaken the Catholic spirit, to destroy the humility and simplicity of faith.

Therefore, the Apostolic See at all times most persistently and inflexibly resisted such innovations; for it is an invariable principle of the Church never to alter the ancient liturgical language, but inviolably to adhere to it, even though it be no longer the living language spoken or understood by the people. –The Church likewise, when introducing the Roman liturgy among newly converted nations, has for many centuries permitted the Latin language only (3). She excommunicates all those who presume to declare the vernacular to be the necessary or the only permissible language for the liturgy (4); she stigmatizes as impertinent effrontery for any one to censure or combat the retention of the Latin language for divine worship (5). This is just; for, as St. Augustine remarks, “to question what the united Church practices as a rule is the most daring madness (6).” In all such general decrees and usages appertaining to divine worship, the Church is directed and preserved from injurious blunders by the Holy Ghost (7).

Instead of censuring the Church on account of her practice, that has endured more than a thousand years, of conducting her liturgical worship in a dead language, we should rather acknowledge and admire her supernatural wisdom; she counts her experiences by centuries: ours we can enumerate only by days.

The Church is moved by interests most sacred to maintain and to introduce wherever she is spread in the world and receives new nations into her pale, the Latin as the common language of her liturgy. This conduct on her part does not rest on a discipline of secrecy. The Church does not wish to conceal her mysteries from the faithful. It is rather her very ardent desire that her children should understand all the wealth and beauty of her divine worship; hence she obliges and admonishes her priests to unfold (8) to the people the meaning of the celebration of the mystical Sacrifice by clearly and devoutly explaining from time to time the holy Sacrifice of the Mass with all its ceremonies and prayers in the school-room and in the church, in the catechetical instructions and in sermons (9).

After the fathers of the Council of Trent had subjected the objection raised to the Latin tongue in Church service to thorough examination, they unanimously declared that, although the Mass embodied a vast amount of religious instruction, they still deemed it inexpedient that the Holy Sacrifice should be everywhere (passim) celebrated in the vernacular; that, on the contrary, everywhere the rite (custom) authorized by the Holy Roman Church should be maintained. But in order that the sheep of Christ may not hunger and the children may not ask for bread without there being some one to break it unto them, the Council commands pastors of souls, that during the celebration of Mass they frequently explain some part of what has been read in the Mass, and that especially on Sundays and holidays they give instruction of some mystery of this most Holy Sacrifice (10). — The Church acts thus, because she is persuaded that an unchangeable and universal language for divine worship prevents, on the one hand, much harm and danger, and, on the other hand, offers numerous advantages for her liturgical object, as well as for her activity and efficiency in general. These advantages are so great, that the profit the people might in a certain respect and in some cases derive from understanding the language used in the divine service, bears no comparison thereunto, and is far surpassed thereby; besides said profit may be secured in some better and more sure way and thus be easily compensated (11).

2. Latin is the language almost universally employed in the divine service all over the Catholic world; other cult languages are comparatively but little disseminated. Only the most weighty reasons will be given here for the use of the Latin language in the liturgy of the holy Sacrifice of the Mass.

a) The Latin language is consecrated by the mystic inscription attached to the Cross, as well as sanctified by the usage of nearly two thousand years, and hence it is most closely interwoven with the primitive Roman Catholic liturgy of the holy Sacrifice. The inscription on the Cross: “Jesus of Nazareth, King of the Jews,” was written in Hebrew, Greek and Latin (John 19, 19, 20). These were the three principal languages of that epoch, and by divine dispensation they were, so to say, destined and consecrated on the Cross for the liturgical use of the Church. Through the inscription on the Cross they proclaimed to the whole world the dignity, power and glory of the Redeemer, the royalty and dominion of grace which He acquired by His bloody death; at the altar these languages continue to live throughout all ages, and serve to announce and to celebrate until the end of time the death of Christ for our redemption, whereby the reign of grace is ever more widely extended and firmly established, the kingdom of peace progresses ever more towards its happy consummation. In the first centuries these three languages were employed predominantly, if not exclusively, in the liturgical service.

Of these three languages the Latin at an early date gained the precedence; for, being the language of the Roman world, it became throughout the West with the spread of Christianity also the language of the liturgy. Divine Providence selected Rome as the centre of the Catholic Church; from Rome the messengers of the faith were sent forth in all directions to spread the light of the Gospel. Along with the grace of Christianity, together with the Catholic faith and its divine worship the western nations also received Latin as the Church-language; for in that tongue the Holy Mysteries were always celebrated, though the nations recently converted spoke a different language and did not understand Latin. Thus the language of the Mother Roman Church became the common language of worship of all her daughters, the Catholic Christian Churches established from Rome in the West. –In the beginning Latin was understood and spoken in many localities by the people, but it continued to be the liturgical language even after it had been superseded by other tongues in civil life, and had ceased to be the language of the people and of the country. — For centuries the Latin language has ceased to be spoken in the daily life and intercourse of the world, but it will continue to live immortal by ecclesiastical usage and in the sanctuary of divine worship unto the consummation of ages. The most sacred reminiscences, the history and the acts of the Catholic Church are intimately connected with it.

From the beginning of Christianity the sublime mystery of the Mass was celebrated, the sacramental means of grace were administered, God was glorified, men were sanctified and led to salvation in this language. It is without doubt elevating and inspiring to offer sacrifice and pray in the very language and in the very words, whose forcible yet sweet tones once resounded in the mouths of the primitive Christians and our forefathers in the dark depths of the Catacombs, in the golden areas of the ancient basilicas, and in the sumptuous cathedrals of the Middle Age. In the Latin language of divine worship innumerable saints, bishops and priests of all times have offered sacrifice, prayed and sung; in it the most magnificent liturgical formulas are composed– prayers of incomparable beauty and “marvelous hymns, which echo throughout the vaults of Catholic churches, now resounding in great exaltation or sung in soft strains of sweet joy, now weeping in sorrow, at another time lamenting in sympathetic grief for Christ.” Should not this ancient Latin language of divine service, so venerable and hallowed in its origin and use, be extremely dear and precious to us, so that we would not for any price give it up or be deprived of it at the celebration of Holy Mass?

(b) The Latin language is better suited than the languages of different countries to the celebration of divine worship, not only because it is very perfect, but furthermore because, as a so-called dead language, it has the incomparable merit of being at the same time unchangeable and mysterious. The genus of the Latin language possesses great perfection: it is distinguished for its dignity and gravity, clearness and precision, for its richness and euphony. It is, therefore, often difficult to render the complete sense, and still more difficult, and sometimes utterly impossible, to bring out in a translation the beauty, the strength, the dignity, the unction, the depth and the wealth of thought of the original Latin. To convince one’s self of this, one should compare, for example, the various translations of the Mass prayers and sequences with the Latin text. In addition to all this, Latin is the language Urbis et Orbis (the language of the world), the official Church language, the language of communication between the Pope and the Bishops, the language of the Councils and of theological science. Because of such advantages it is eminently fitted to be used the world over as the language of the Catholic Church in the celebration of her divine worship.

Latin survives no longer in the converse of the common people, but in the sanctuary of the Church. As a so-called dead (12) language, it is unchangeable, while the languages of the people undergo constant improvement and remodeling, and are ever liable to go on progressing and altering. What would become of liturgical books, if, with time and the changes of the vernacular, they were subjected to perpetual change and reconstruction? By such necessary, incessant remodeling and alteration of the liturgical formulas of prayer, the original text and context would lose not only much of their incomparable force and beauty, but often — notwithstanding strict surveillance on the part of the Church — would be disfigured and spoiled by circumlocutions, interpolations, omissions, incorrectness, errors and misrepresentations. Hence it would be impossible to preserve and maintain uniformity of divine worship at different times among even one and the same people, much less throughout the world.

All these inconveniences are obviated by the use of an unchangeable language for divine worship. In the unchangeableness of the Latin for divine worship the Roman Missal appears as an intangible and inviolable sanctuary, deserving of admiration and profound respect. Since the Latin language has been withdrawn from daily life, from the ordinary intercourse of mankind, since it is not heard on the street or in the market-place, it possesses in the eyes of the faithful a holy, venerable, mystic character. Under this aspect also it is eminently suited for the celebration of the Holy Sacrifice of the Mass, which in itself comprises many mysteries. The celebration of this mystic Sacrifice fittingly calls for a language elevated, majestic, dignified and consecrated; religious stentiment demands this, and the Latin tongue answers this requirement. — Just as the silent saying of the Canon, so also the use of a sanctified cult language, different from that of profane intercourse, points to the unfathomable and unspeakable depth of the mystery of the altar, and protets it against contempt and desecration. The majesty of the divine worship depends, indeed, chiefly on the devout, dignified and reverential demeanor of the celebrant; but the liturgical language contributes also its share thereunto, and a foreign language is suitable, in a measure, to veil the defects and repulsive routine of many a priest, and to prevent them from appearing so glaring. Thus the Latin language — elevated above the time and place of every day life, — is a mystic veil for the Adorable mysteries of the Holy Sacrifice, which here below we acknowledge only in the clear obscurity of faith, but whose clear vision shall be our portion in heaven as a recompense for our humble faith.

The use of the Latin language in nowise prevents the faithful from participating in the fruits of the Sacrifice, notwithstanding assertions to the contrary. The demand that the Mass should everywhere be celebrated in the vernacular, is based for the most part on ignorance, or on an entire misconception of the real nature and object of the Eucharistic Sacrifice. The liturgy of the Holy Sacrifice contains “much that is instructive” (magnam eruditionem–Trident.), but instruction is by no means its principal object. The altar is not a pulpit, the Holy Mass is not primarily a doctrinal lecture or an instruction to the people. The Sacrifice is essentially a liturgical action performed by the priest for propitiating and glorifying God, as well as for the salvation of the faithful. In this sacrifice the Christian people should take a lively part, full of profit to themselves, and they should in spiritual union with the celebrating priest — plus medullis cordis quam labiis vocis — more with the heart than with the lips — join in prayer and sacrifice. And this is not possible for them to do without some understanding of the liturgical celebration; for “although devotion consists principally in an abundance of devout sentiments and, consequently, belongs more to the heart than to the understanding, there is, however, no perfect devotion without the enlightenment of the understanding.

But in order to acquire the requisite knowledge to join in devout union with the priest celebrating the Mass, various means are at the disposal of Catholics; the celebration of the Church service in the vernacular is not at all requisite therefore, and would oftentimes prove of little or no avail. By means of oral teaching, with the aid of books of instruction and devotion, every Christian may obtain a sufficient knowledge of the liturgy of the Holy Sacrifice, of the prayers which the priest recites at the altar. For this purpose the mere recital of formulas of prayer in the vernacular by the celebrant would not suffice: for in many cases, for example, in large churches, at High Mass, or when several priests celebrate at the same time, it would be impossible, or at least disedifying, to pray so loud at the altar that all present could distinctly hear and understand the words of the officiating priest. Even if they did understand the words which the priest sings or recites at the altar, but little would be attained for the real understanding of the sense; for the formulas of the Mass, taken principally from Holy Scripture, are often mystical and difficult to comprehend; the mere rendering of them into the vernacular would not always disclose the hidden meaning, and the translation might often be the occasion of misconceptions, of misunderstandings, it might arouse the desire for disputation and dangerous hypercriticism.

When man subjects science and any perfection whatever totally to God, his devotion is thereby increased (13); therefore, a clear, profound, comprehensive knowledge of the Holy Sacrifice and its prayers is without doubt very useful and greatly to be recommended. The prayers of the Church are to be preferred to all private prayers; they are the sweetest manna, the most solid nourishment of the soul. Therefore, it is very desirable that the faithful should assiduously strive to increase more and more their knowledge of the precious treasure of the liturgical prayers, to the end that they may join their voices in prayer the more intimately and perfectly with the voice of the Church at the altar. The mere understanding of the prayers which the priest utters or sings does not assuredly suffice to enable us to share abundantly in the advantages and the fruits of the Sacrifice of the Mass. The most perfect disposition for this is a lively faith, fervent love, sincere compunction, profound reverence and devotion, humility of heart, a longing for mercy and help. Such devout sentiments may exist independently of the knowledge of the particular Mass prayers, and are produced by the worthy, holy and mysterious Sacrifice, which, having a varied symbolical character, possesses, therefore, a peculiar, significant and eloquent language of its own. This language can be perfectly understood only by him who, by previous instruction, has learned the purpose and meaning of the ceremonies of the Church. — Latin is, therefore, no hindrance to the Catholic Christian, preventing him from deriving from the source of the liturgy of the Holy Sacrifice life, light and warmth, in order to nourish his piety and devotion. It serves rather to awaken a holy awe and reverence in his heart in the presence of the obscure mysteries of the Divine Sacrifice.

(c) As a universal language of worship, Latin is an admirable means not only of presenting, but also of preserving and promoting the unity and harmony of the Church in divine worship, in divine faith, and in conduct.

(a) The unity of the liturgy for all time and place can be perfectly maintained only inasmuch as it is always and everywhere celebrated in the same language. By the introduction of the various national languages, the uniformity and harmony of Catholic worship would be imperiled and, in a measure, rendered impossible. How beautiful and sublime is that uniform celebration of the Holy Sacrifice in the Catholic Church from the rising to the setting of the sun! Thus every priest is enabled to celebrate Mass, over the whole world, no matter what country he visits. And “how consoling is it not for a devout Catholic, whilst dwelling in a foreign land in the midst of strangers, hearing no sounds but those of an unknown tongue, to be able at least when assisting at the celebration of divine service, to hear again the words of a language which, as the accents of a second mother-tongue he has listened to from childhood in his native country? He feels then as though he were in a spiritual home, in a universal fatherland of the faith, and for the moment he forgets that he is dwelling in a strange place (14).” Thus travel on our altars the same prayers in the same language all around the globe. When the sun rises and the morning flush shows itself on the mountain tops, we awaken, and the celebration of Mass begins with these same prayers and continues until noon. Then other countries have their morning, and take up the same Sacrifice with the same prayers. And when in the evening the sun sinks beneath the horizon, it rises in another part of the globe, and the same Sacrifice is there repeated with its identical prayers (15).”

(b) The unity of the liturgical language and of the divine worship in the Church is, therefore, a very efficient means for preserving the integrity of faith (16). The liturgy is, indeed, the main channel by which dogmatic tradition is transmitted (17); dogma is the root of all ecclesiastical life, of discipline and of worship. Worship is developed out of the doctrine of faith; in the liturgical prayers, in the rites and ceremonies of the Church the truths of Catholic faith find their expression, and can be established and proved therefrom (18). But the more fixed, unchangeable and inviolable the liturgical formula of prayer is, the better it is adapted to preserve intact and to transmit unimpaired the original deposit of faith. Therefore, all the primitive liturgies proclaim and prove that our faith is in perfect harmony with that of the first ages of the Church.

(c) Unity of liturgical language and the consequent uniformity of divine worship form, finally, a strong bond for uniting indissolubly the churches dispersed all over the world, among themselves and with their common centre — the Roman Church, the chief and Mother-Church of them all. The bond of a universal language of worship, which embraces the head and the members of the Church, supports and promotes everywhere the unity and the common life and operation of the Church. History confirms this; for it proves that a difference of liturgies, that is, the introduction of national languages into the liturgy, frequently gave or threatened to give rise to heresy and schism. We need only recall to mind the eastern nations, which, for the most part, have a ritual of their own and in the liturgy make use of a language different from the Latin.

While, therefore, the use of the various national languages for divine service is peculiar to the sects and to national churches, the use of the Latin as the common language for divine worship harmonizes perfectly with the essence, the object and the workings of the Catholic Church. In her bosom we behold how the Holy Ghost has “gathered all the nations from out of the babel of tongues, into the unity of faith.” Being formed of “all nations and tribes and peoples and tongues,” she constitutes but one family of God, one kingdom of Christ, a kingdom not of this world, but exalted above every nation of the earth. Therefore, it is proper that the Church, when celebrating divine worship, when offering the divine Sacrifice, should make use not of the language of some one single country or nation, but of a language that is universal, consecrated and sanctified. Thus at the altar it is a figure of the heavenly Jerusalem, where all the angels and saints in unison (una voce) sing their “Holy, holy, holy” and Alleluja.

Footnotes:
(1) Whether the Apostles celebrated the Holy Sacrifice in the language of each individual nation or only in the Aramean (Syro-Chaldaic), Greek and Latin languages cannot be determined with certainty. In any case, from the first four centuries no liturgy can be shown composed in any other than the three languages of the inscription of the Cross. In the West, for example, in Italy, in Germany, in Spain, in France, in England, Latin was at all times the liturgical language. Toward the end of the ninth century Pope John VIII. (872—882) permitted the Moravian Slavs, converted by Sts. Cyril and Methodius, to celebrate the liturgy in their (Slavonic or Glagolitic) native language, and that probably in order to prevent their apostasy to the Greek Schism. In the East also the Church later on permitted some schismatics and heretics, who had returned to the unity of the Church (for instance, the Copts, Armenians, Ethiopians), to retain their native language in the liturgy. At present there are twelve languages used in the Catholic liturgy; namely, 1. Latin, 2. Greek, 3. Syriac, 4. Chaldaic, 5. Arabian, 6. Ethiopian, 7. Glagolitic, 8. Ruthenian, 9. Bulgarian, 10. Armenian, 11. Coptic, 12. Roumanian. With the exception of Roumanian, all these languages used in the liturgy have for a considerable time no longer been the living languages of the people, but only dead languages. The united Roumanians alone make use of the living mother-tongue in the liturgy; this is not expressly permitted by Rome, but is merely tolerated. (Cf. Bartak, Versuch, die liturgische Sprache der Kirche vom dogmatischen, historischen und pastorellen Standpunkte zu beleuchten. Koniggratz, 1875.).
(2) Opponents of the Latin language of worship were, as a rule, heretics, schismatics and rationalistic Catholics; for example, the Albigensians, the so-called Reformers, the Jansenists, the Gallicans, the Josephites, the so-called German and the Old Catholics.
(3) Concludendum, constantem firmamque disciplinam esse, ne Missae idioma mutetur, etsi mutet lingua vernacula: sed eo sermone Missa celebretur, quo celebrata est ab initio, etiamsi ea lingua exoleverit apud vulgus, ejusque peritiam viri docti dumtaxat habeant. Est autem Apostolicae Sedis in recenti populorum conversione ad fidem pro variis circumstantiis vel permittere vernaculae linguae usum in divinis officiis celebrandis, sed vere affirmari potest, S. Sedem propensiorum esse in illam partem, ut ex recens conversis ad fidem, habiliore qui sint ingenio, seligantur et latinis potius Uteris erudiantur, quam ut facultas concedatur, adhibendi in Missae celebratione vulgarem linguam. (Benedict. XIV. De Missa sacrific, 1. 2, c. 2, n. 14.)
(4) Trident- sess. 22, can. 9.
(5) Bulla “Auctorem fidei” 1794. prop. 33. 66.
(6) Quod universa frequentat Ecclesia, quin ita faciendum sit, disputare, insolentissimae insaniae est. (S. Aug. Epist. 54 ad Januar.)
(7) In things relating to divine worship St. Thomas makes use of the prescription and custom of the Church as a conclusive argument, to refute various objections. Contra est, quod ea quae per Ecclesiam statuuntur, ab ipso Christo ordinantur. In contrarium est Ecclesiae consuetudo, quae errare non potest, utpote a Spiritu sancto instructa. (3, q. 83, a. 3 et 5.)
(8) Quisque vestrum expositionem Symboli et Orationis dominicae juxta orthodoxorum Patrum traditionis penes se habeat easque atque Orationes Missarum et Epistolas, Evangelia et Canonem bene intelligat, ex quibus praedicando populum sibi commissum sedulo instruat et maxime non bene credentem. (Pontif. Roman. Ordo ad Synodum.)
(9) Vehementer cupimus, ut animarum moderatores commissos sibi greges saepe ac diligenter doceant divini hujus sacrificii dignitatem ac praestantiam uberrimosque fructus, qui in pie ac devote sacris adstantes deriventur. (Coll. Lac. Ill, 496.)
(10) Trident- sess. 22, cap. 8.
(11) Illa utilitas et incerta est et multis periculis exposita et alio securiori et sufficiente modo suppleri potest. (Suarez, disp. 83, sect. I, n. 21.)
(12) The Oriental churches also reject the principle, that the vernacular language of a country or people should be used in the celebration of Holy Mass. This is proved by the most decisive facts. The united and the schismatical Greeks celebrate the Holy Sacrifice in the ancient Greek, which the people do not understand. The Abyssinians and Armenians celebrate Holy Mass respectively in the ancient Ethiopian and the ancient Armenian, understood only by the learned. The same holds good with regard to the Syrians and Egyptians, who celebrate Holy Mass in the ancient Syrian, and also with regard to the Melchites and Georgians (Caucasian province) who at Holy Mass make use of the ancient Greek. The same is observed by the Russians, although Greek is not the language of the people, who speak only a Slovenian dialect. Here we may also refer to the practice of the Church in the Old Law. Up to the time of Christ and the Apostles, the ancient Hebrew was the language of the Patriarchs, the cult language, although no longer understood by the Jewish nation, who after the Babylonian Captivity made use of the Syro Chaldaic idiom. It was this divine worship in the ancient Hebrew that our Lord and His disciples attended, thus actually approving a language for divine worship that was not the language of the people. Neither the Lord nor His Apostles designated or censured this as an abuse. The use of a particular cult language, differing from the ordinary current and spoken language, was, therefore, practiced for a long time in the Church of the Old Testament, and was unequivocally approved of by the conduct of our Savior and of His Apostles. (Cf. Augsburg. Pastoralblatt, Jahrg. 1877, S. 166.)
(13) S. Thom. 2, 2, qu. 82, a. 3 ad .
(14) Martin, Das christliche Leben, S. 286.
(15) Eberhard, Kanzelvortrage I, 372.
(16) Cum legem credendi statuat lex supplicandi, proindeque libri liturgici non minus doctrinae fontes sint quam pietatis, summopere optandum est, ut, quemadmodum per fidei unitatem miro splendore lucet Ecclesia, ita per ritus et precum uniformitatem omnium oculis effulgeat. Ideoque eamdem ac Ecclesia Romana, omnium Ecclesiarum magistra materque, fidem habentes, eamdem disciplinam et eundem officii divini modum habeamus. (Concil. prov. Aquens. a. 1850, tit. XI, cap. 2. — Collect. Lacens. IV, p. 1004.)
(17) Cfr. Zaccaria, Bibliotheca ritualis I, diss. 2. De usu librorum liturgicorum in rebus theologicis. — Lapini, La Liturgia, p. 2, lezion. 15-18.
(18) Hence the theological axiom: Legem credendi lex statuit supplicandi, regarding which De la Hogue (Tract. de Eccles. c. 5, q. 1) writes: Merito quidem urgetur ad permulta dogmata confirmanda. Sic ex exorcismis supra baptizandos, confirmatur peccati originalis dogma; ex doxologia, qua terminantur omnes psalmi, doctrina mysterii Trinitatis; ex ritu externo adorationis Eucharistiae exhibito real is Christi praesentia; ex omnibus orationibus necessitate gratiae ad bonum operandum; ex precibus, quae ab antiquioribus saeculis pro defunctis funduntur, dogma purgatorii. In his et similibus causis, ubi ex mente Ecclesiae et publico omnium- fidelium sensu, tam notoria est arctissima, quae inter universalem praxim Ecclesiae et dogma reperitur connexio, non minus vere quam energies dicitur: Lex orandi, lex credendi.

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First Sunday of Lent: Missa ‘Invocabit Me’ Videos of Latin Mass and Propers

9 March 2014

9 March 2014 Anno Domini

Image Credit: ferrebeekeeper - “The Temptation of Christ on the Mountain” by Duccio di Buoninsegna

First Sunday of Lent
Dominica I in Quadragesima
Missa ‘Invocabit Me’
1st Class
Violet

[STATION AT ST. JOHN LATERAN]

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INTROIT ¤ Ps. 90. 15, 16

Invocabit me, et ego exaudium eum eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum. — Qui habitat in adiutorium Altissimi: in protectione Dei coeli commorabitur. V.: Gloria Patri . . . — Invocabit me, et . . .

He shall cry to me, and I will hear him: I will deliver him, and I will glorify him: I will fill him with length of days. — (Ps. 90. 1). He that dwelleth in the aid of the Most High: shall abide under the protection of the God of Heaven. V.: Glory to the Father . . . — He shall cry to me . . .

The Gloria in Excelsis is not said.


COLLECT

Deus, qui Ecclesiam tuam annua Quadragesimali observatione purificas: praesta familiae tuae; ut quod a te obtinere abstinendo nititur, hoc bonis operibus exsequatur. Per Dominum . . .

O God, who dost purify Thy Church by the yearly observance of Lent: grant to Thy household, that what we strive to obtain from Thee by abstinence, we may achieve by good works. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

EPISTLE ¤ II Cor. 6. 1-10

Lesson from the Epistle of Blessed Paul the Apostle to the Corithians.

Lectio Epistolae beati Pauli Apostoli ad Corinthios.

[Lent, with its feastdays and prayers, is the acceptable time, the time of salvation. St. Paul exhorts us that we receive not the grace of God in vain.]

Fratres: Exhortamur vos, ne in vacuum gratiam Dei recipiatis. Ait enim: Tempore accepto exaudivi te, et in die salutis adiuvi te. Ecce nunc tempus acceptablie, ecce nunc dies salutis. Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum: sed in omnibus exhibeamus nosmetipsos sicut Dei ministros, in multa patientia, in tribulationibus, in necessitatibus, in angustiis, in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis, in castitate, in scientia, in longanimitate, in suavitate, in Spiritu Sancto, in caritate non ficta, in verbo veritatis, in virtute Dei, per arma iustitiae a dextris, et a sinistris: per gloriam et ignobilitatem: per infamiam, et bonam famam: ut seductores et veraces: sicut qui ignoti, et cognoti: quasi morientes, et ecce vivimus: ut castigati, et non mortificati: quasi tristes, semper autem gaudentes: sicut egentes, multos autem locupletantes: tamquam nihil habentes, et omnia possidentes.

Brethren, We exhort you that you receive not the grace of God in vain. For He saith: In an accepted time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time, behold now is the day of salvation. Giving no offense to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand and on the left: by honor and dishonor, by evil report and good report: as deceivers and yet true, as unknown and yet known: as dying, and behold we live: as chastised and not killed: as sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.

GRADUAL ¤ Ps. 90. 11-12

Angelis suis Deus mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum.

God has given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone.

TRACT ¤ Ps. 90. 1-7, 11-16

Qui habitat in adiutorium Altissimi, in protectione Dei coeli commorabitur. V.: Dicet Domino: Susceptor meus es tu, et refugium meum: Deus meus, sperabo in eum. V.: Quoniam ipse liberavit me de laqueo venantium, et a verbo aspero. V.: Scapulis suis obumbrabit tibi, et sub pennis eius sperabis. V.: Scuto circumdabit te veritas eius: non timebis a timore nocturno. V.: A sagitta volante per diem, a negotio perambulante in tenebris, a ruina et daemonio meridiano. V.: Cadent a latere tuo mille, et decem millia a dextris tuis: tibi autem non appropinquabit. V.: Quoniam Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. V.: In manibus portabunt te, ne unquam offendas ad lapidem pedem tuum. V.: Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. V.: Quoniam in me speravit, liberabo eum: protegam eum quoniam cognovit nomen meum. V.: Invocabit me, et ego exaudiam eum: cum ipso sum in tribulatione. V.: Eripiam eum, et glorificabo eum: longitudine dierum adimplebo eum, et ostendam illi salutare meum.

He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven. V.: He shall say to the Lord: Thou art my protector and my refuge: my God, in Him will I trust. V.: For He hath delivered me from the snare of the hunters, and from the sharp word. V.: He will overshadow thee with His shoulders, and under His wings thou shalt trust. V.: His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night. V.: Of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion or of the noonday devil. V.: A thousand shall fall at your side, and ten thousand at thy right hand: but it shall not come nigh thee. V.: For He hath given His Angels charge over thee, to keep thee in all thy ways. V.: In their hands they shall bear thee up, lest thou dash thy foot against a stone. V.: Thou shalt walk upon the asp and the basilisk, and thou shalt trample underfoot the lion and the dragon. V.: Because he hoped in Me I will deliver him: I will protect him, because he hath known my Name. V.: He shall cry to me, and I will hear him: I am with him in tribulation. V.: I will deliver him, and I will glorify him: I will fill him with length of days, and I will show him my salvation.

GOSPEL ¤ Matth. 4. 1-11.

† Continuation of the holy Gospel according to St. Matthew.
† Sequentia sancti Evangelii secundum Matthaeum.

[It was in the desert that Satan, wishing to know if the Son of Mary was really the Son of God, tempted our Lord. The devil seeks to tempt us by the lustful desire of the flesh, by the pride of life, and by the lustful desire of the eyes, or avarice.]

In illo tempore: Ductus est Iesus in desertum a Spiritu, ut tentaretur a diabolo. Et cum ieiunasset quadraginta diebus, et quadraginta noctibus, postea esuriit. Et accedens tentator, dixit et: Si Filius Dei es, dic ut lapides isti panes fiant. Qui respondens, dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi, et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia Angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum. Aid illi Iesus: Rursum scriptum est: Non tentabis Dominum Deum tuum. Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit et omnia regna mundi, et gloriam eorum, et dixit ei: Haec omnia tibi dabo, si cadens adoraveris me. Tunc dicit ei Iesus: Vade Satana: scriptum est enim: Dominum Deum tuum adorabis: et illi soli servies. Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.

At that time Jesus was lead by the Spirit into the desert, to be tempted by the devil. And when He had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: If Thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took Him up into the holy city and set Him upon the pinnacle of the temple, and said to Him: If Thou be the Son of God, cast Thyself down. For it is written: That He hath given His Angels charge over thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone. Jesus said to him: It is written again, Thou shalt not tempt the Lord thy God. Again the devil took Him up into a very high mountain and showed Him all the kingdoms of the world and the glory of them, and said to Him: All these will I give Thee, if falling down Thou wilt adore me. Then Jesus saith to him: Begone Satan! for it is written: The Lord thy God shalt thou adore, and Him only shalt thou serve. Then the devil left Him. And behold Angels came, and ministered to Him.

OFFERTORY ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.

SECRET

Sacrificium quadragesimalis initii solemniter immolamus te, Domine, deprecantes: ut cum epularum restrictione carnalium, a noxiis quoque voluptatibus temperemus. Per Dominum . . . We solemnly offer to Thee, O Lord, the Sacrifice of the beginning of Lent, beseeching Thee: that while we restrain our carnal feasting, we may abstain also from harmful pleasures. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

PREFACE
Preface for Lent

Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali ieiunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 90. 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennis eius serabis: scuto circumdabit te veritas eius. The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.

POSTCOMMUNION

Tui nos, Domine, sacramenti libatio sancta restauret: et a vetustate purgatos, in mysterii salutaris faciat transire consortium. Per Dominum . . .

May the holy reception of Thy Sacrament, O Lord, refresh us, that cleansing us from our old life, it may make us to pass into the fellowship of the saving Mystery. Through our Lord . . .

 

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Thank you to Deo Volente for his hard work at his blog, Traditional Latin Mass in Maryland.


From the Ordinary to the Extraordinary…

6 May 2013

6 May 2013 Anno Domini
Posted by Sarah Campbell

Blogger Ben Yanke “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic” has done a comprehensive review of the new Handmissal for the Extraordinary Form of the Mass. Ben has allowed us to publish it here at AlwaysCatholic since we are big on the Latin Mass. I am hoping to get one for my birthday, so if you will please email Sofia to tell her it’s what I would like for my birthday in July!

 

My Thorough Review: Saint Edmund Campion Extraordinary Form Missal and Hymnal

by Ben Yanke at his blog, “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic”

All photos courtesy Corpus Christi Watershed. As usual, all images can be enlarged by clicking.
For more information, or to order the missal, visit: www.ccwatershed.org/Campion

Overview

Simply put, the Saint Edmund Campion Missal and Hymnal from Corpus Christi Watershed is a brilliant new Sunday/Feast day hand-missal for the Extraordinary Form of the Roman Rite. It is skillfully edited, and without exaggeration, it is one of the most beautiful modern books I have seen or used. It is a full missal and hymnal, containing not only the Sunday propers and readings in both Latin and English, but also the complete Kyriale, six versions of the Credo, nearly 20 pages of congregational chants for use throughout the year, over 150 pages of orthodox, traditional congregational hymns, various prayers for private prayer before, during and after Mass, and for other sacraments and rites in the Extraordinary Form (such as marriage, confirmation, benediction and funerals). Most importantly, it starts at $23 for a single copy! Very affordable.

First Impressions

As I took it out of its shipping box, I was struck by the simple, subtly decorated, yet very dignified cover, with the slight star design in the background. With a striking image of the Agnus Dei, surrounded by ornamental borders, this cover is sure to draw your attention to the beauty of the liturgy before the Mass even begins or you open the missal. The binding and hard-cover is that of a hymnal, allowing this book to be used by both individuals and by parishes wishing to place it in the pew rack alongside or in place of their other hymnal.

Artwork

The artwork scattered throughout the pages of the missal is just as beautiful. It is typeset in such a way that it does not feel at all cramped, but at the same time, much of the free space is used for art, in a very tasteful manner. All of the line art has been newly digitized, making it look crisp and clear rather than scanned or faded.

Pleaase continue to Ben’s Blog by clicking HERE for the rest of this post…It’s AWESOME!

Ben is a Catholic homeschooled senior in Highschool and loving it, loves his big family, but most of all, HE’S CATHOLIC!

From the Ordinary to the Extraordinary was started as a place to post my thoughts on things I enjoy and care about, anything from the ordinary and mundane things of everyday life to the extraordinary exciting things. Some of my passions include cross country running, sacred music, the liturgy, web design, video production and media production, particularly radio.


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