Mass Responses and Prayers

Total Page:16

File Type:pdf, Size:1020Kb

Mass Responses and Prayers Mass Responses and Prayers The Roman Missal, Third Edition For you alone are the Holy One, GREETING you alone are the Lord, you alone are the Most High, Priest: The Lord be with you. Jesus Christ, People: And with your spirit. with the Holy Spirit, in the glory of God the Father. PENITENTIAL ACT Form A (Confiteor) Amen. I confess to almighty God GOSPEL DIALOGUE and to you, my brothers and sisters, that I have greatly sinned, Priest (or Deacon): The Lord be with you. in my thoughts and in my words, People: And with your spirit. in what I have done and in what I have failed to do, Priest (or Deacon): A reading from the through my fault, through my fault, holy Gospel according to _____. through my most grievous fault; People: Glory to you, O Lord. therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, PROFESSION OF FAITH (Nicene Creed) and you, my brothers and sisters, to pray for me to the Lord our God. I believe in one God, the Father almighty, REMOVABLE GUIDE maker of heaven and earth, or Form B of all things visible and invisible. Priest: Have mercy on us, O Lord. I believe in one Lord Jesus Christ, People: For we have sinned against you. the Only Begotten Son of God, Priest: Show us, O Lord, your mercy. born of the Father before all ages. People: And grant us your salvation. God from God, Light from Light, true God from true God, GLORIA begotten, not made, consubstantial with the Father; through him all things were made. Glory to God in the highest, For us men and for our salvation and on earth peace to people of good will. he came down from heaven, We praise you, and by the Holy Spirit was incarnate we bless you, of the Virgin Mary, we adore you, and became man. we glorify you, we give you thanks for your great glory, For our sake he was crucified under Pontius Pilate, Lord God, heavenly King, he suffered death and was buried, O God, almighty Father. and rose again on the third day Lord Jesus Christ, Only Begotten Son, in accordance with the Scriptures. Lord God, Lamb of God, Son of the Father, He ascended into heaven you take away the sins of the world, and is seated at the right hand of the Father. have mercy on us; He will come again in glory you take away the sins of the world, to judge the living and the dead receive our prayer; and his kingdom will have no end. you are seated at the right hand of the Father, have mercy on us. Continued... I believe in the Holy Spirit, the Lord, the giver of life, THE MYSTERY OF FAITH who proceeds from the Father and the Son, who with the Father and the Son PRIEST: The mystery of faith. is adored and glorified, People: A – We proclaim your Death, O Lord, who has spoken through the prophets. and profess your Resurrection I believe in one, holy, catholic and apostolic Church. until you come again. I confess one Baptism for the forgiveness of sins B – When we eat this Bread and drink this Cup, and I look forward to the resurrection of the dead we proclaim your Death, O Lord, and the life of the world to come. Amen. until you come again. C – Save us, Savior of the world, PROFESSION OF FAITH (Apostles’ Creed) for by your Cross and Resurrection, you have set us free. I believe in God, the Father almighty, THE LORD’S PRAYER Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, PEOPLE: Our Father ... who was conceived by the Holy Spirit, Priest: ... and the coming of our Savior, Jesus Christ. born of the Virgin Mary, People: For the kingdom, suffered under Pontius Pilate, the power and the glory are yours was crucified, died and was buried; now and for ever. he descended into hell; on the third day he rose again from the dead; SIGN OF PEACE he ascended into heaven, and is seated at the right hand of God the Father almighty; Priest: The peace of the Lord be with you always. People: And with your spirit. from there he will come to judge the living and the dead. REMOVABLE GUIDE I believe in the Holy Spirit, the holy catholic Church, INVITATION TO COMMUNION the communion of saints, the forgiveness of sins, Priest: Behold the Lamb of God, the resurrection of the body, behold him who takes away the sins of the world. and life everlasting. Amen. Blessed are those called to the supper of the Lamb. All: Lord, I am not worthy INVITATION TO PRAYER that you should enter under my roof, but only say the word Priest: Pray, brethren ... acceptable to God, and my soul shall be healed. the almighty Father. People: May the Lord accept the sacrifice at your hands CONCLUDING RITES for the praise and glory of his name, for our good Priest: The Lord be with you. and the good of all his holy Church. People: And with your spirit. Priest (or Deacon): Go forth, the Mass is ended. PREFACE DIALOGUE OR Go and announce the Gospel of the Lord. OR Go in peace, glorifying the Lord by your life. Priest: The Lord be with you. OR Go in peace. People: And with your spirit. People: Thanks be to God. Priest: Lift up your hearts. People: We lift them up to the Lord. Priest: Let us give thanks to the Lord our God. People: It is right and just. PREFACE ACCLAMATION Holy, Holy, Holy Lord God of hosts. www.FAITHCatholic.com Heaven and earth are full of your glory. Hosanna in the highest. Excerpts from the English translation of The Roman Missal Blessed is he who comes in the name of the Lord. © 2011, International Committee on English in the Liturgy, Hosanna in the highest. Inc. All rights reserved. Published with the approval of the Committee on Divine Worship, United States Conference of Catholic Bishops..
Recommended publications
  • Lex Orandi, Lex Credendi: the Doctrine of the Theotokos As a Liturgical Creed in the Coptic Orthodox Church
    Journal of Coptic Studies 14 (2012) 47–62 doi: 10.2143/JCS.14.0.2184687 LEX ORANDI, LEX CREDENDI: THE DOCTRINE OF THE THEOTOKOS AS A LITURGICAL CREED IN THE COPTIC ORTHODOX CHURCH BY BISHOY DAWOOD 1. Introduction In the Surah entitled “The Table Spread” in the Quran, Mohammed, the prophet of Islam, proclaimed a long revelation from God, and in a part that spoke of the role of Mary and teachings of Jesus, the following was mentioned: “And behold! Allah will say: ‘O Jesus the son of Mary! Did you say to men, ‘worship me and my mother as gods in derogation of Allah’?’” (Sura 5:116).1 It is of note here that not only the strict mono- theistic religion of Islam objected to the Christian worshipping of Jesus as God, but it was commonly believed that Christians also worshipped his mother, Mary, as a goddess. This may have been the result of a mis- understanding of the term Theotokos, literally meaning “God-bearer”, but also means “Mother of God”, which was attributed to Mary by the Christians, who used the phrase Theotokos in their liturgical worship. Likewise, in Protestant theology, there was a reaction to the excessive adoration of the Virgin Mary in the non-liturgical devotions of the churches of the Latin West, which was termed “Mariolatry.” However, as Jaroslav Pelikan noted, the Eastern churches commemorated and cel- ebrated Mary as the Theotokos in their liturgical worship and hymnology.2 The place of the Theotokos in the liturgical worship of the Eastern Chris- tian churches does not only show the spiritual relation between the Virgin Mother and the people who commemorate her, but it is primarily a creedal affirmation of the Christology of the believers praying those hymns addressed to the Theotokos.
    [Show full text]
  • The Nicene Creed
    THE NICENE CREED A MANUAL jfor tbe use of ~anlJilJates for }ilol!} ®tlJets BY J. J. LIAS, M.A. RECTOR OF EAST BERGHOLT, COLCHESTER ; CHANCELLOR OF LLANDAFF CATHEDRAL, AND EXAMINING CHAPLAIN TO THE BISHOP OF LLANDAFF; AUTHOR OF ''PRINCIPLES OF BIBLICAL CRITICISM," ''THE ATONEMENT," ETC, LONDON SW AN SONNENSCHEIN & CO., LIM. NEW YORK: THE MACMILLAN CO. 1897 tto SIR GEORGE STOKES, BART., LL.D., D.Sc., F.R.S. LUCASIAN PROFESSOR OF MATHEMATICS IN THE UNIVERSITY OF CAMBRIDGE THIS LITTLE BOOK IS DEDICATED WITH A FEELING OF ADMIRATION FOR HIS GREAT ATTAINMENTS AND OF RESPECT FOR HIS HIGH CHARACTER AND GENUINE AND ENLIGHTENED ATTACHMENT TO THE FIRST PRINCIPLES OF ttbe lE>octrtne of <Ibtlst PREFACE T is, perhaps, necessary that I should explain my reasons I for adding one more to the vast number of books which pour forth in so continuous a stream in the present day. Four reasons have mainly weighed with me. The first is, that my experience as an examiner of candidates for Holy Orders has convinced me that many of them obtain their knowledge of the first principles of the religion which they propose to teach, in a very unsatisfactory and haphazard way. This is partly due to the absence, at least until lately, of satisfactory text books. Few candidates attempt to read Pearson's great standard work on the subject, and most of those who have attempted it find him very abstruse and difficult to follow. Moreover, it must be admitted that in a good many respects, in spite of the still inestimable value of the work, Pearson's manner and matter are out of date.
    [Show full text]
  • The Nicene Creed in the Church David R
    Concordia Journal Volume 41 | Number 1 Article 3 2015 The iceN ne Creed in the Church David Maxwell Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/cj Part of the Practical Theology Commons Recommended Citation Maxwell, David (2015) "The icN ene Creed in the Church," Concordia Journal: Vol. 41: No. 1, Article 3. Available at: http://scholar.csl.edu/cj/vol41/iss1/3 This Article is brought to you for free and open access by Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Concordia Journal by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. Maxwell: The Nicene Creed The Nicene Creed in the Church David R. Maxwell Pastors often introduce the recitation of the Nicene Creed with the phrase, “Let us confess our Christian faith in the words of the Nicene Creed.” But what do we mean when we identify the content of the faith with the words of the creed? And how does that summary of the faith actually function in the church? After all, if we are to be creedal Christians in any meaningful sense, we would like to see the creed play a more profound role in the church than merely as a text to be recited. But, from the position of one sitting in the pew, it is not always clear what that role would be. Therefore, I will identify and explore three of the ways the creed has functioned and still functions in the church.
    [Show full text]
  • Eucharistic Prayer for Masses with Children II Using the New Translation of the Roman Missal
    Eucharistic Prayer for Masses with Children II Using the New Translation of the Roman Missal The priest begins the Eucharistic Prayer. With hands extended he sings (or says): The Lord be with you. And with your spirit. Lift up your hearts We lift them up to the Lord. Let us give thanks to the Lord our God. It is right and just. The priest, with hands extended, continues: God, our loving Father, we are glad to give you thanks and praise because you love us. With Jesus we sing your praise: All sing (say): Glory to God in the highest. or: Hosanna in the highest. The priest says: Because you love us, you gave us this great and beautiful world. With Jesus we sing your praise: All sing (say): Glory to God in the highest. or: Hosanna in the highest. The priest says: Because you love us, you sent Jesus your Son to bring us to you and to gather us around him as the children of one family. With Jesus we sing your praise: All sing (say): Glory to God in the highest. or: Hosanna in the highest The priest says: For such great love, we thank you with the angels and saints as they praise you and sing (say): All sing (say): Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. The priest, with hands extended, says: Blessed be Jesus, whom you sent to be the friend of children and of the poor.
    [Show full text]
  • Divine Liturgy
    THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia.
    [Show full text]
  • Specific Guidelines for Practice of Holy Communion for Online Communities
    Specific Guidelines for Practice of Holy Communion for Online Communities Our Bishop of the Virginia Annual Conference of the United Methodist Church, Sharma Lewis, has issued special guidelines for the partaking of Holy Communion for Online Communities. This is an allowance for these special times (pandemic) and is not a settled practice. The Guidelines are as follows: 1) Explanation – Pastor Clark Cundiff, as the presiding clergy, will explain that those participating in the practice of online communion is an extraordinary means for observing the sacrament and that it is only permitted for the present crisis of the COVID-19 pandemic. 2) Service of Word and Table – The Communion liturgy found on page 12-15 of the United Methodist Hymnal – A Service of Word and Table II – will be used with the words provided to the Online Community (see Appendix). The bread and cup will be consecrated by Pastor Clark Cundiff for both the Online and In-person community simultaneously. 3) Elements – The preferred elements to be used are bread / crackers and grape juice. Before the service starts on Sunday, take the bread out of the container, place on the plate and cover it with a napkin. Second, pour the grape juice into your cup. Cover the juice with a napkin. The elements should have a sacred feel. - How do we administer and receive the elements? Once an ordained elder, has led you through the liturgy, prayed the prayer of consecration saying, “Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood,” you will be invited to share the elements with your family.
    [Show full text]
  • A Comparison of the Two Forms of the Roman Rite
    A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend.
    [Show full text]
  • The Nicene Creed
    THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God.
    [Show full text]
  • The Sunday of the Passion Palm Sunday Holy Eucharist
    THE SUNDAY OF THE PASSION palm sunday holy eucharist washington national cathedral THE SUNDAY OF THE PASSION: PALM SUNDAY SUNDAY, APRIL 13, 2014 organ prelude Valet will ich dir geben, BWV 735 Johann Sebastian Bach (1685–1750) Valet will ich dir geben, BWV 736 J. S. Bach The people stand. THE LITURGY OF THE PALMS introit Hosanna to the Son of David Michael McCarthy (b. 1966) Hosanna to the Son of David, blessed be the King that cometh in the name of the Lord; thou that sittest in the highest heavens, Hosanna in excelsis Deo. the opening acclamation Presider Hosanna to the Son of David. Blessed is the One who comes in the name of the Lord: People Hosanna in the highest. Presider Let us pray. Dear friends in Christ, during Lent we have been preparing by works of love and self-sacrifice for the celebration of our Lord’s Paschal Mystery. Today we come together to begin this solemn celebration in union with the whole church throughout the world. Christ enters his own city to complete his work as our Savior; to suffer, to die, and to rise again. Let us go with him in faith that, united with him in his sufferings; we may share his risen life. People Amen. the gospel of the triumphal entry Matthew 21:1-11 Gospeller The Holy Gospel of our Lord Jesus Christ according to Matthew. People Glory to you, Lord Christ. When Jesus and his disciples had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me.
    [Show full text]
  • 1 LET US PRAY – REFLECTIONS on the EUCHARIST Fr. Roger G. O'brien, Senior Priest, Archdiocese of Seattle
    1 LET US PRAY – REFLECTIONS ON THE EUCHARIST Fr. Roger G. O’Brien, Senior Priest, Archdiocese of Seattle During this Year of the Eucharist, I offer a series of articles on Eucharistic Spirituality: Source of Life and Mission of our Church. Article #1, How We Name Eucharist. Let me make two initial remarks: one on how, in our long tradition, we have named the eucharist, and the other on eucharistic spirituality. We’ve given the eucharist a variety of names, in our church’s practice and tradition. The New Testament called it the Lord’s Supper (Paul so names it in 1 Cor. 11:20); and also the Breaking of the Bread (by Luke, in Acts 2:42,46). Later, a Greek designation was given it, Anamnesis, meaning “remembrance”. It is the remembrance, the memorial of the Lord, in which we actually participate in his dying and rising. Sometimes, it was called simply Communion, underscoring the unity we have with Jesus and one another when we eat the bread and drink the cup (1 Cor. 10:16). We speak of “doing eucharist” together because, in doing it, we have communion with the Lord and one another. Anglicans still use this name, today, to refer to the Lord’s Supper. We call it Eucharist – meaning “thanksgiving” (from the Greek, eucharistein, “to give thanks”). Jesus gave thanks at the Last Supper. And we do so. When we come together to be nourished in word and sacrament, we give thanks for Jesus’ dying and rising. It was also called Sacrifice. Early christian writers spoke of Jesus’ Sacrifice (also calling it his Offering), which was not only a gift received but also the gift whereby we approach God.
    [Show full text]
  • The Nicene Creed: the Niceno- the Apostles’ Creed: Caesarea: Constantinopolitan Creed
    Jonathan J. Armstrong, Ph.D. Moody Bible Institute The Creed of Eusebius of The Nicene Creed: The Niceno- The Apostles’ Creed: Caesarea: Constantinopolitan Creed: We believe in one only God, We believe in one God, the We believe in one God, the I believe in God the Father Father almighty, maker of all things Father almighty, creator of things Father almighty, maker of heaven almighty, maker of heaven and earth; visible and invisible; and earth, and of all things visible And in Jesus Christ his only Son visible and invisible; And in one Lord Jesus Christ, the and invisible; our Lord, who was conceived by the And in the Lord Jesus Christ, for he Son of God, the only-begotten of his And in one Lord Jesus Christ, the Holy Ghost, born of the Virgin Mary, is the Word of God, God of God, light Father, of the substance of the only begotten Son of God, begotten of light, life of life, his only Son, the Father, God of God, light of light, of his Father before all worlds, light suffered under Pontius Pilate, was first-born of all creatures, begotten very God of very God, begotten, not of light, very God of very God, crucified, dead, and buried; he of the Father before all time, by made, being of one substance begotten not made, being of one descended into hell; the third day he (ὁμοούσιον) with the Father, by whom also everything was created, substance with the Father, by whom rose again from the dead; he whom all things were made, both all things were made, who for us men who became flesh for our ascended into heaven, and sits on which be in heaven and in earth, who and for our salvation came down the right hand of God the Father redemption, who lived and suffered for us men and for our salvation from heaven and was incarnate by among men, rose again the third day, came down from heaven and was the Holy Ghost and the Virgin Mary, almighty; from thence he shall come returned to the Father, and will come incarnate and was made man.
    [Show full text]
  • Church and Liturgical Objects and Terms
    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
    [Show full text]