ABACUS 10 — A — Abjuration (ab-joo-RAY-shuhn). Official act of renouncing apostasy, heresy, or schism. It is still in force in exceptional cases, but adults Abacus. See . who become Catholics are usually not required to make an act of Abbess (AB-uhs). The elected abjuration, since they publicly pro - superioress of a community of nuns fess the Catholic Faith. This act of certain orders, particularly of implies the renunciation of any Benedictine tradition. Her authority error contrary to Catholicism. varies according to the constitution and rules of her order. A new for - mula for the blessing of an abbess, to take place during , was promulgated on November 9, 1970 (AAS 63:710). Abbey (AB-ee). A monastery ruled by an abbot* or an abbess,* usually composed of a number of buildings: church, guesthouse, dor - mitory, chapter house, workshops, etc. Here the Religious dedicated to God serve Him by a life of work and prayer according to their Rule. Ablutions (uh-BLOO-shuhnz). Liturgical actions that consist in Abbot (AB-uht). Elected by pro - washing or purifying one’s body (or fessed members of the community, part of it), thus figuratively one’s this superior of a monastery of inner self, or some object. They monks of Orders like the Benedic- occur at Baptism,* at the rite of tines, with a fixed location, is in Washing the Feet* on Holy Thurs- charge of both spiritual and tempo - day,* and at Mass.* After the prep- ral affairs according to the Rule of aration of the bread* and wine* to the Order. His authority is quasi - be consecrated, the celebrant episcopal. A new formula for the washes his fingers to cleanse them. blessing of an abbot, to take place This ritual symbolizes that he during Mass, was promulgated on be pure in heart and mind to offer November 9, 1970 (AAS 63:710). the Sacrifice. He asks God to give Abel (AY-buhl). The religious and him that purity. just son of Adam and Eve whose After ,* if particles sacrifice pleased God yet aroused adhere to his fingers, he purifies the murderous envy of his brother them over the .* The vessels Cain. He was a shepherd and of- are washed by the priest,* ,* fered the firstlings of his flock to the or * after Communion or Lord (Gn 4:2-8). In the Liturgy,* after Mass, usually at the credence Abel is mentioned in the Canon of table.* The is washed with the Mass (Eucharistic Prayer I*) and wine and water, or with water only, serves as a model of those who offer which is then drunk by the cele - themselves to God with Jesus in the brant or deacon. This liquid mix - Sacrifice of the Eucharist.* ture is also called the ablution. 75 BURSE

Bridget, St. (BRI-jit). 1303-1373. wax falling, it provided additional Born into the royal house of Swe- light for reading the * at the den, Bridget married Prince Ulfo Mass of a bishop* or other church and gave birth to eight children, dignitary. Its use was abolished in one of whom was St. Catherine of 1968. The name bugia stemmed Sweden. After her husband’s death from Bougie, Algeria, one of the in 1344, Bridget joined the Third sources of wax. See also CANDLE - Order of St. Francis, and ultimately STICK . founded the Order of the Most Holy Bull, Papal (BUL, PAY-puhl). Savior. She wrote many works in Name popularly given to a large which she related her mystical ex- number of Pontifical documents, periences. Liturgical celebration: which usually are the most solemn July 23 (Opt. Mem.); theme: love for and deal with matters of most im- Christ’s Passion. portance. The name is derived from Brief, Apostolic (BREEF, ap-uh- the Latin bulla, which refers to the STOL-ik). A term in use from the leaden seal affixed to the parch - 15th century that refers to a papal ment on which the document is letter written in relatively simple written, rather than the document style concerning a matter of lesser itself. On one side of the seal is the importance. Briefs have been used image of the reigning Pope and on in the past to legislate on matters the other that of Sts. Peter* and that affect the Liturgy,* for exam - Paul.* ple, applying to actions Papal bulls concern doctrinal de- or prayers that have a bearing on cisions, canonizations,* disciplinary the Liturgy.* See also BULL , P APAL ; questions, jubilees,* and the like— LITURGICAL LAW , S OURCES OF . some of which have to do with the Liturgy.* See also LITURGICAL LAW , Bruno, St. (BROO-noh). 1035- SOURCES OF . 1101. Born in Cologne, Germany, and educated at Paris, Bruno be- Burial. See FUNERAL RITES AND came a priest and taught theology. CEREMONIES ; M ASS OF CHRISTIAN Seeking to lead a solitary life, he re- BURIAL . tired to the desert hills of Dauphany Burse (buhrs). (1) A case to hold with six of his followers and formed the folded * used at Mass.* the nucleus of the Order of the Car- Two pasteboards about eight to ten thusians. At the urgent request of Pope Urban II, he assisted him in meeting the needs of the Church and died in Squillace, Calabria. Liturgical celebration: October 6 (Opt. Mem.); theme: remaining faithful to God amid the changes of this world. Bugia (BOO-jee-uh). A low candlestick consisting of a small inches square are covered with plate and a metal or porcelain sock- cloth and held together on three et in which the candle is placed. sides. The upper cloth matches the Equipped with a kind of handle so color* of the for Mass; that it could be carried without the apart from Mass it is the color of the COMING, SECOND 118 classics and theology. Becoming a least brothers or sisters, you did it monk, he went to France and for Me’ (Mt 25:40). Assuming founded many monasteries of strict human nature, He bound the whole discipline there as well as in Swit- human race to Himself as a family zerland and Italy. He is also known through a certain supernatural sol - by his list of penances and his Rule. idarity and established charity as Many of his companions went on to the mark of His disciples, saying, become great founders also and ‘This is how all will know that you helped to create a bulwark of faith are My disciples, if you have love against the onrush of the pagans in for one another (Jn 13:35)’ ,” (AA, 8). the Dark Ages. Liturgical celebra - (See also LOVE .) tion: November 23 (Opt. Mem.); The Ten Commandments theme: seeking God above all things. The Ten Commandments make more specific the Greatest Com- Coming, Second. See PAROUSIA . mandment. Three of the Command- Commandments (kuh-MAN[D]- ments spell out the relation of muhnts). Liturgy* requires a con - human beings to God (the love and version* on the part of those who worship they owe to Him), while take part in it. This conversion en- the last seven make more precise tails a serious examination of con - the relation of human beings to science* in the light of the Word of each other (the love and justice due God,* which among other things to others). sets before us the Commandments of God on which to judge ourselves. The Greatest Commandment The Greatest Commandment is: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. There is no other com - The Ten Commandments were mandment greater than these” (Mt given by God to Moses on Mount 22:37-39; Mk 12:30-31). Sinai and were revered by the Is- Already in the Old Testament* raelites. Christ said He came not to God enjoined the commandment of abolish the Law—especially the love (Dt 6:4-5). Vatican II* says: Commandments—but to perfect it. “The greatest commandment in the For the Commandments simply Law is to love God with one’s whole transcribe the basic moral precepts heart and one’s neighbor as one - that God has written on the human self. Christ made this command - heart (as St. Paul notes in Romans ment of love of neighbor His own 2:14-16). and enriched it with a new mean - The usual Catholic rendering of ing. For He wanted to equate Him- the Commandments is: self with His brothers and sisters as 11. I, the Lord, am your God. You the object of this love when He said: shall not have other gods besides ‘As long as you did it for one of My Me. 179 EPHESIANS, TO THE

II*), the was reduced to the reenact and re-present His saving , one psalm-verse, the Sacrifice* and to invite them to par - “Glory Be,”* and the repetition of take of His Sacrificial Meal—to be- the antiphon. In the post-Vatican II come one in Him. * the text has been further reduced to the antiphon Entrance Rite. See INTRODUCTORY alone. RITES . If there is no singing at the en- Entrance Song (EN-truhn[t]s trance, the Antiphon is recited song). To open the celebration of the either by the people, by some of Mass,* it is fitting that the people them, or by a .* Otherwise it assembled sing together as the cel - is said by the priest* after the Greet- ebrant* and ministers* walk to the ing.* .* Besides deepening the unity If there is singing, one may use: among the congregation, the song (1) the Entrance Antiphon and should introduce them to the feast* Psalm of the Roman *; (2) or the Mystery* of the season. the Entrance Antiphon and Psalm Usually it is sung alternately by the of the Simple Gradual *; (3) songs * and the people, or by the from other approved collections of chanter* and the people, or it is and ; (4) other sung entirely by the choir alone or sacred songs chosen in accord with by the people. Since very little the season or feast.* music exists so far in the for the Antiphon and Psalm of the The purpose of this “people’s Roman Gradual, usually another part” is to open the celebration, song that fits the season or the Mass deepen the unity of the people, in- is chosen, as long as it has approval troduce them to the Mystery* of the of the Conference of Bishops.* In season or feast, and accompany the case there is no singing, the En- procession.* trance Antiphon* in the Sacramen- Entrance Procession (EN- tary * is recited either by the people truhn[t]s pruh-SESH-uhn). The first or by a reader* as the priest enters. of five processions* that take place Otherwise, after the Greeting,* the at Mass.* Before the celebration* priest says it. begins the people of the Assembly* stand and process in spirit with Environment. See ARCHITECTURAL those who are the actors in the ENVIRONMENT . drama of the Mass—priest-cele - Ephemerides Liturgicae (ef-e- brant,* ministers,* ,* ex- MER-ee-dez li-TOOR-jee-chay). A traordinary ministers.* At the same bimonthly liturgical periodical pub - ti me, they acclaim Jesus (in the per- lished by Edizioni Liturgiche at son of the celebrant) Who comes to Rome. It has appeared since 1887 and is regarded as one of the litur - gical organs that can safely be fol - lowed on questions of liturgical practice. See also LITURGICAL LAW , SOURCES OF . Ephesians, Epistle to the (i- FEE-shuhnz, i-PIS-uhl too thee). Fifty-sixth Book of the Bible* and ISAIAH, THE BOOK OF 278

1648), John de Brébeuf (b. 1593) his hearers to trust in their omnipo - and Gabriel Lalemant (b. 1610; d. tent God and to live accordingly. March 16, 1649), Noel Chabanel (b. Justice and righteousness, teaching 1613; d. December 1649), and and word, and assurance of Divine Charles Garnier (b. 1605; d. De- blessing upon the faithful and pun - cember 7, 1649). They were all ishment upon the faithless are beatified in 1925 and canonized in recurrent themes in his message 1930. Their feast is part of the from the Holy One of Israel to a * for the United States. proud and stubborn people. Liturgical celebration: October 19 Chapters 40—55 (called Second (); theme: growth of the Isaiah) are attributed to an Faith in North America. anonymous poet who prophesied Isaiah, The Book of (ai-ZAY-uh, toward the end of the Babylonian thuh buk uhv). Twenty-ninth Book of Exile. From this section come the the Old Testament* and first of the great Messianic oracles known as Major Prophets.* Isaiah is the the Songs of the Servant,* whose greatest of the Prophets and one of mysterious destiny of suffering and the major witnesses of the Mes- glorification is fulfilled in the Pas- sianic hope in Israel. His ministry sion and Glorification of Christ. began in the second half of the 8th Chapters 56—66 ( Third Isaiah ) con - century B.C. which saw the collapse tain oracles from a later period and of the Northern Kingdom (722) and were composed by disciples who in- the constant peril of the Southern herited the spirit and continued the Kingdom at the hands of her foes. work of the great Prophet. Isaiah was a man of great vision, Liturgical use: This Book is used ability, and political influence more extensively in the Liturgy* whose message is stamped by the than any other Old Testament text majesty, holiness, and glory of the except for the Psalms.* In the Lord and the pettiness and sinful - Roman Missal, * it is read during ness of human beings. * and Christmas,* * and ,* and also during the Season of Time.* In the Liturgy of the Hours, * it is also read during Advent-Christmas and dur- ing the 20th Week in . Ten minor canticles* from it are used during the Four-Week Psalter* and five additional ones in Appendix I: for Vigils. Meaning: Isaiah reminds us that God is just His prophecies concerning Im- and holy; He abhors sin and has put manuel have earned him the title of in motion a Divine plan to overcome the Fifth Evangelist and are impor - it centering around the teachings tant because of their Messianic and deeds of His Incarnate Son. All character and their influence on who adhere to faith in Him and live Christian revelation. Isaiah also at- according to the Covenant* made in tacks social injustices as the most His Son Jesus will escape sin—for indicative sign of Judah’s tenuous Jesus came in the flesh to be the relationship with God. He exhorts sole bringer of salvation.* MACCABEES, FEAST OF THE HOLY 378

— M —

Maccabees, Feast of the Holy (MAK-uh-beez, feest uhv thuh HOH- lee). Feast* formerly kept on Au- gust 1 to honor the seven Jewish brothers whose martyrdom is de- scribed in chapter 7 of the Second Book of Maccabees.* This event, al- luded to in Hebrews* 11:35, be- ship Him. He is their eternal Ben- came celebrated by many Fathers efactor and their unfailing source of of the Church. The reputed relics* help. The people, in turn, must be of the martyrs* were brought to An- loyal to His exclusive worship* and tioch and later to Rome (the church must observe exactly the precepts of St. Peter’s in Chains). It became of the Law* He has given them. the only feast of an Old Testament* Liturgical use: In the Roman Mis- Saint* celebrated in the Latin Rite* sal, * this Book is used on Monday, with more than local observance. In Thursday, Friday, and Saturday of the reform of 1960, the feast was the 33rd Week (I) as well as in the deleted and assigned to local obser - Dedication of a Church* and the vance. See also MACCABEES , T HE Mass for Persecuted Christians. In FIRST BOOK OF ; M ACCABEES , T HE the Liturgy of the Hours, * it is used SECOND BOOK OF . during the 31st Week. Meaning: Maccabees, The First Book of Christians are the new People of (MAK-uh-beez, thuh fuhrst buk uhv). God.* This calls for us to remain Twentieth Book of the Old Testa- faithful to Him and His command - ment* and third of the Deuteroca- ments, to have a zeal for His House nonical Books that are accepted as and the Liturgy,* and a firm hope in canonical by the times of trial. but not by the Protestant Churches, Maccabees, The Second Book of who call them the Apocrypha.* The (MAK-uh-beez, thuh SEK-uhnd two Books of Maccabees contain in- buk uhv). Twenty-first Book of the dependent accounts in parts identi - Old Testament* and fourth of the cal of the events that accompanied Deuterocanonical Books that are the attempted suppression of Ju- accepted as canonical by the Catho- daism in Palestine in the 2nd cen- lic Church but not by the Protestant tury B.C. The vigorous reaction to Churches, who call them the Apoc- this attempt established for a time rypha.* The Second Book of Mac- the religious and political indepen- cabees has for its purpose to give a dence of the Jews. theological interpretation to the his - The First Book was written about tory of the period from 180 to 161 100 B.C. and expresses the custom - B.C. Of theological importance are ary belief of Israel without the new the author’s teaching on the resur - elements that appear in 2 Mac- rection of the just on the last day, cabees* and in Daniel*: The people the intercession of the Saints* in of Israel have been especially cho - heaven for people living on earth, sen by the one true God as His Cov- and the power of the living to offer enant* partner, and they alone are prayers* and sacrifices* for the privileged to know Him and wor - dead. 589 SIRACH, THE BOOK OF

Venial sin carries with it tempo- indicates the religious and social ral punishment. It also weakens the duties that must be performed in all will, thereby making it more diffi - the vicissitudes of life. Among other cult to resist temptation to mortal things, Sirach deals with the indi - sin. vidual, the family, and the commu - The Liturgy* is concerned with nity in their relations with one an- sin and forgiveness from it. In the other and with God as well as Penitential Rite* at Mass* we ask friendship, education, poverty, God to forgive our sins, and before wealth, the Law, and religious wor - Communion* we pray for forgive - ship. It culminates in the personifi - ness to the Lamb of God* Who takes cation of Wisdom, which laid the away the sins of the world. On Ash basis for the revelation* of the Sec- Wednesday,* we deplore our sins ond Person of the Trinity, Who is and ask for pardon, and throughout the personalized Wisdom or Word Lent* we do penance* for our sins. of God.* The Book is also known as The Sacrament of Penance* is the “Ecclesiasticus,” part of its Latin usual manner in which Jesus for - title, which indicated that it was a gives our sins, but He also does so in “Church Book” extensively used in the Sacraments of Baptism* and teaching catechumens* and the Anointing of the Sick. See also faithful.* ANOINTING OF THE SICK ; B APTISM ; Liturgical use: In the Roman Mis- COMMANDMENTS ; G RACE ; H OLINESS ; sal, * some 34 pericopes* are read RITE OF PENANCE . from this Book, including those for Singers. See (M USIC ); the Holy Family,* 2nd Sunday after SCHOLA CANTORUM . Christmas,* 6th and 24th Sundays in Ordinary Time* (A), 8th, 22nd, Singing. See MUSIC . and 30th Sundays (C) as well as the Sirach, The Book of (SIR-ak, 7th and 8th Weeks in Ordinary thuh buk uhv). Twenty-eighth Book Time (I), ,* Ritual,* and Vo- of the Old Testament and seventh tive* Masses. In the Liturgy of the Sapiential Book, written between Hours, * it is read during the 1st 200 and 175 B.C. by a sage who Week in Ordinary Time, on the 10th lived in Jerusalem and was Sunday, and on Saturday of the thoroughly imbued with love for the 14th Week as well as in the Com- Law,* the Priesthood, the Temple, mon. It also gives rise to a minor and Divine Worship. As a wise and canticle* in the Four-Week Psalter* experienced observer of life, he sets and three additional ones in Appen- forth the true nature of wisdom and dix I: for Vigils. Meaning: The be- ginning of wisdom is the fear of the Lord, that is, reverence for the Lord. This means faith in and love* for the God of the Covenant* that is reflected in works, especially the practice of justice* and mercy* to- ward others. We should pray to God as a Father and forgive others if we would be forgiven, while doing good and fleeing from evil. 657 CHRONOLOGICAL TABLE OF MASS PRAYERS

______0 __2 ______9 __1 ______8 __1 ______7 __1 ______6 __1 ______5 __1 ______4 __1 ______3 __1 ______2 __1 ______1 y + + 1 r

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e r n p p t o e s G A T C A C A O W I C T M L M e e y y e s s m n i s c e f f t r g g e o o r e f f e p i r r n F I R S E G H C G O O u u t t i i L L 3. SELECT CHRONOLOGY OF MAJOR EVENTS IN THE HISTORY OF THE LITURGY (Note: The origin of the individual parts of Mass is not detailed here since it is given in the Chronological Table of Mass Prayers, pp. 656-659.)

6 B.C.. – During His lifetime Jesus Jesus speaks of the new wine that He 30 A.D. fulfills the requirements of will drink in the Kingdom of His Father the Mosaic Law: circumci - (Mt 26:29). sion (Lk 2:21), purification (Lk 2:22), He then says: “Take and eat; this is annual pilgrimage to the Temple for My Body. Take and drink; this is the cup Passover (Lk 2:41). He is baptized by of My Blood. Do this in memory of Me.” John the Baptist (Lk 3:21), teaches in On the evening of His Resurrection the synagogue (Mk 1:21), and takes an that manifested His victory over sin and active part in the synagogal worship (Lk death, Jesus breaks bread with two dis - 4:17-21). He spends whole nights in ciples whom He meets on the road to prayer (Lk 6:12) and teaches His disci - Emmaus (Lk 24:30), then He partakes ples to pray (Lk 11:1-4). He celebrates of the remains of a meal with ten Apos- the feasts of Israel and also makes use tles gathered in the city (Lk 24:41). of the daily prayers of the pious Jews of Some time later, He approaches a, His time: the Shema of Morning Prayer group of His disciples on the shore of (Mk 12:29) and the berakoth (praises: the Sea of Galilee and says: “Come, Mk 6:41; 8:7; 14:22-23), transforming have breakfast” (Jn 21:12). Finally, it is them into a prayer of His own (Mes- after He has sat down with the Apostles sianic joy: Mt 11:25-27). at table that He takes leave of them to Jesus emphasizes purity of worship: return to the Father (Acts 1:4). by expelling the buyers and sellers from the Temple (Mk 11:15), by explaining 30-100 The Apostles and other fol - the true observance of the Sabbath (Mk lowers of Jesus are mindful 2:18-28), by calling for a right inner at- of the meal that anticipated Christ’s titude when offering sacrifice and above sacrifice of the Cross as well as of the all when praying (Mt 5:23; 6:5ff; Lk meal they shared with the Risen Lord. 18:13). And He sets forth what the true They also keep in mind all the other worship of God comprises: “The hour is meals that accompanied the announce - coming, and is now here, when true ment of the Good News: the Messianic worshipers will worship the Father in meals of Cana (Jn 2:1-11) and the mul - Spirit and truth” (Jn 4:23). tiplication of the loaves in the desert (Mk 6:30-44; 8:1-10); meals shared Jesus institutes the 30 with sinners (Mk 2:15-17); meals of Eucharist at the Last Sup- friendship with Peter at Capernaum per. Within the context of a Jewish (Mk 1:31) and at the house of Martha meal, most probably the Passover meal, and Mary in Bethany (Lk 10:38-42); Jesus sets down the core of the Chris- meals taken in haste with the disciples tian Liturgy in a great prayer of bless - worried about the crowds (Mk 6:32); ing-thanksgiving in common use. This and the meal that foreshadowed the prayer was an invocation of God, using Paschal victory held after the raising of many of His Divine Names, and then a Lazarus (Jn 12:18)—all are present in thanksgiving to Him for His gifts (bread the minds of the Apostles when they and wine among them). Mention was come together at the home of one of the explicitly made of God’s saving deeds in community in the expectation of the re- the past—but in such a way that they turn of the Lord “at the wedding feast of were re-presented and their power was the Lamb” (Rv 19:9). working in the present. Jesus undoubt - edly inserts in this prayer references to They thus keep alive the memory of His own saving actions, which He has the Lord’s Death and Resurrection been sent to accomplish by His Father through a primitive Liturgy that will (see Jn 17). come to be called the Paschal Mystery. 662 4. Includes proper feasts for the United States (U.S.A.) JANUARY 14. Cyril, monk, and Methodius, bishop Memorial 11. of Christmas 15. OF MARY, MOTHER 16. OF GOD Solemnity 17. Seven Founders of the Order of Servites 12. Basil the Great and Gregory Nazianzen, 18. bishops and doctors Memorial 19. 13. 20. 14. Elizabeth Ann Seton, 21. Peter Damian. bishop and doctor religious (U.S.A.) Memorial 22. CHAIR OF PETER , APOSTLE Feast 15. John Neumann, bishop (U.S.A.) Memorial 23. Polycarp, bishop and martyr Memorial 16. Bl. André Bessette, religious (U.S.A.) 24. 17. Raymond of Penyafort, priest * 25. 18. 26. 19. 27. 10. 28. 11. 12. MARCH 13. Hilary, bishop and doctor 11. 14. 12. 15. 13. Bl. Katharine Drexel, virgin (U.S.A.) 16. 14. Casimir Memorial 17. Anthony, abbot Memorial 15. 18. 16. 19. 17. Perpetua and Felicity, martyrs Memorial 20. Fabian, pope and martyr 18. John of God, religious Sebastian, martyr 19. Frances of Rome, religious 21. Agnes, virgin and martyr Memorial 10. 22. Vincent, deacon and martyr 11. 23. 12. 24. Francis de Sales, bishop and doctor Memorial 13. 14. 25. CONVERSION OF PAUL , APOSTLE Feast 26. Timothy and Titus, bishops Memorial 15. 27. Angela Merici virgin 16. 28. Thomas Aquinas, priest and doctor Memorial 17. Patrick, bishop 29. 18. Cyril of Jerusalem, bishop and doctor 30. 19. JOSEPH, HUSBAND OF MARY Solemnity 31. John Bosco, priest Memorial 20. Sunday between January 2 and 8: 21. Solemnity 22. 23. Turibius de Mogrovejo, bishop Sunday after January 6: BAPTISM OF 24. THE LORD Feast *When no rank is given, it is an optional memorial. 25. ANNUNCIATION OF THE LORD Solemnity 26. 27. FEBRUARY 28. 11. 29. 12. PRESENTATION OF THE LORD Feast 30. 13. Blase, bishop and martyr 31. Ansgar, bishop 14. APRIL 15. Agatha, virgin and martyr Memorial 11. 16. Paul Miki and companions, martyrs Memorial 12. Francis of Paola, hermit 17. 13. 18. Jerome Emiliani 14. Isidore, bishop and doctor 19. 15. Vincent Ferrer, priest 10. Scholastica, virgin Memorial 16. 11. Our Lady of Lourdes 17. John Baptist de la Salle, priest Memorial 12. 18. 13. 19. 676 5. LATIN TEXTS FOR THE PEOPLE’S PARTS OF THE ORDINARY OF THE MASS

At the Greeting (3 forms) Gloria v In nómine Patris et Fílii et Spíritus Sancti. Glória in excélsis Deo r Amen . et in terra homínibus bonæ voluntátis. A Laudámus te, v Grátia Dómini nostri Iesu Christi, et cáritas Dei benedícimus te, et communicátio Sancti Spíritus sit cum óm- adorámus te, nibus vobis. glorificámus te, r Et cum spíritu tuo. grátias ágimus tibi propter magnam glóriam tuam, Dómine Deus, Rex cæléstis, B OR Deus Pater omnípotens. v Grátia vobis et pax a Deo Patre nostro et Dómine Fili unigénite, Iesu Christe, Dómine Iesu Christo. Dómine Deus, , Fílius Patris, r Benedíctus Dens et Pater Dómini nostri Iesu qui tollis peccáta mundi, miserére nobis; Christi. qui tollis peccáta mundi, súscipe deprecatiónem or: nostram. r Et cum spíritu tuo. Qui sedes ad déxteram Patris, miserére nobis. C OR Quóniam tu solus , tu solus Dóminus, v Dóminus vobíscum. tu solus Altíssimus, r Et cum spíritu tuo. Iesu Christe, cum Sancto Spíritu: in glória Dei Bishop: Pax vobis. Patris. People: Et cum spíritu tuo. Amen. At the Penitential Rite (3 forms) After the Opening Prayer After a brief silence one of the following is used. v Per ómnia s aécula sæculórum. A r Amen. Confteor After the First and Second Readings Confíteor Deo omnipoténti et vobis, fratres, v Verbum Dómini. quia peccávi nimis r Deo grátias. cogitatióne, verbo, ópere et omissióne: Before the , mea culpa, mea máxima culpa. v Dóminus vobíscum. Ideo precor beátam Maríam semper Vírginem, r Et cum spíritu tuo. omnes Angelos et Sanctos, v Léctio sancti Evangélii secúndum N. et vos, fratres, oráre pro me r Glória tibi, Dómine. ad Dóminum Deum nostrum. At the end of the Gospel B OR v Verbum Dómini. v Miserére nostri, Dómine. r Laus tibi, Christe. r Quia peccávimus tibi. v Ostende nobis, Dómine, misericórdiam tuam. Creed r Et salutáre tuum da nobis. in unum Deum, C OR Patrem omnipoténtem, factórem cæli et terræ, v Qui missus es sanáre contrítos corde: K yrie, visibílium ómnium et invisibílium. eléison. Et in unum Dóminum Iesum Christum, r Kyrie, eléison. Fílium Dei unigénitum, v Qui peccatóres vocáre venísti: Christe, eléison. et ex Patre natum ante ómnia s æ cula. r Christe, eléison. Deum de Deo, lumen de lúmine, v Qui ad déxteram Patris sedes, ad interpellán - Deum verum de Deo vero, dum pro nobis: K yrie eléison. génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt. v Misereátur nostri omnípotens Deus Qui propter nos hómines et propter nostram et, dimíssis peccátis nostris, salútem perdúcat nos ad vitam ætérnam. descéndit de cælis. r Amen. Et incarnátus est de Spíritu Sancto Kyrie ex María Vírgine, et homo factus est. v Kyrie, eléison. Crucifíxus étiam pro nobis sub Póntio Piláto; r Kyrie, eléison. passus et sepúltus est, v Christe, eléison. et resurréxit tértia die, secúndum Scriptúras, r Christe, eléison. et ascéndit in cælum, sedet ad déxteram Patris. v Kyrie, eléison. Et íterum ventúrus est cum glória, r Kyrie, eléison. 680