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The Roman Catholic Explained The According to the Missale Romanum Editio Typica Tertia

Posture Mass Part (Name and Explanation) Response(s) (English) INTRODUCTORY RITES

I. STAND The Mass begins with a procession of all ministers and servers from the sacristy1 or vestry2 through the nave of the church among the people, and to the . The procession is, when possible, led by an or holding a crucifix3 to symbolize Christ leading the way. The procession may also include candle-bearers, -bearers, book- bearers, etc. as the solemnity or intricacy of the liturgy increases for special occasions or feast days4. When each minister reaches the sanctuary containing the altar, he bows or genuflects5. also kiss the altar before they take their places.

II. ℣: In the name of the Father +, and of the Son, and of the Holy Spirit. STAND Because the Mass is a prayer (albeit a special 6 ℟: Amen liturgical one), it begins in the same way as many other Catholic prayers: with the Sign of the Cross. ℣: The grace of our Lord Christ, and the love of God, and the This sign represents the dedication of the prayer and of the Holy Spirit be with you all. of the liturgy to God the Father, the Son, and the ℟: And with your spirit.8 Holy Spirit, and also serves as a reminder of the cross on Calvary where Jesus was sacrificed for the forgiveness of sins (Luke 23:33). In rubrics or instructions for liturgy, it is generally represented as a “+”.

This sign is made by bringing the fingers of the right hand to (in order) the forehead, the breast, the left shoulder, and the right shoulder7.

1 : n. The room in which the sacred vessels (, , etc.) and other objects needed for the liturgies are kept. This room may be at the entrance of the church, or often times through a door to the side of the altar. 2 Vestry: n. The room in which the vests (dresses and prepares himself) for the liturgies (See Note 6). This may or may not be the same room as the sacristy (See Note 1) 3 Crucifix: n. A Christian cross which still has the corpus or attached. This combination is to serve as a reminder of the great sacrifice God made in the course of saving humanity. 4 Feast Day: n. A day celebrating or commemorating a particular saint or Biblical event. A contains the dates of each of these feasts, which repeat every year, either on a fixed day (e.g. The ) or in a particular season (e.g. Easter). In the case of a saint, this date is often chosen based on the saint’s date of death. 5 : n, An act of reverence which consists of get down on one knee, generally the left. This may be accompanied by the Sign of the Cross (See Explanation II.). Genuflection is normally performed before the altar or tabernacle to reverence the kingship of Christ in the Real presence of the (See Note 19 and Explanation XVI.iv). 6 Liturgy: n. A structured form of which follows a set ordering and set rubrics or instructions. Some parts may be interchangeable based on the day or season. 7 This sign is also used in the Orthodox and other Eastern churches, but is made in a slightly different way, reversing the order in which one touches the shoulders.

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III. PENITENTIAL RITE/ ℣: Brothers and sisters, let us acknowledge our sins, and so prepare STAND Because the Mass is a time of prayer and communion ourselves to celebrate the sacred mysteries. with the “Holiest of Holies” (Hebrews 9:3), it is fitting ℟: I confess to almighty God to begin with an examination of conscience in which and to you, my brothers and sisters, the penitent calls to mind his or her sins and that I have greatly sinned, confesses them (in a general sense) before the Lord 9 in my thoughts and in my words, to cleanse his or her heart . in what I have done and in what I have failed to do, [And, striking the breast, say:] This action is complementary in nature to, but not through my fault, through my fault, 10 the same as the Catholic of through my most grievous fault; Reconciliation or , which is a more formal [Then continue:] recalling, admission, and repentance of these sins. therefore I ask blessed Mary ever-Virgin, More serious moral infractions require the use of this all the Angels and Saints, sacrament for absolution and healing, but it is and you, my brothers and sisters, recommended and encouraged for even venial or to pray for me to the Lord our God11. less grave matters which would be covered by the ℣: May almighty God have mercy on us +, in Mass. forgive us our sins, and bring us to everlasting life. ℟: Amen

℣: Lord, have mercy (or Kyrie, eleison) ℟: Lord, Have mercy (or Kyrie, eleison) ℣: Christ, have mercy (or Christe, eleison) ℟: Christ, have mercy (or Christe, eleison) ℣: Lord, have mercy (or Kyrie, eleison) ℟: Lord, have mercy (or Kyrie, eleison)12

IV. GLORIA/”GLORY TO GOD” ℟: Glory to God in the highest, rd STAND The Gloria is a special hymn, dating back to the 3 and on earth peace to people of good will14. century AD, extolling the greatness of God and all He We praise you, has done for mankind. It was composed as a psalmi we bless you, idiotici, or “individual psalm” in imitation of the great we adore you, of the Old Testament13. we glorify you, we give you thanks for your great glory, In the Mass, the Gloria is sung on Sundays and Lord God, heavenly King, special feast days as a hymn of adoration which adds O God, almighty Father. solemnity and joy to the liturgy. For this reason, it is Lord Jesus Christ, Only Begotten Son, not sung – even on Sundays – in the penitential Lord God, of God, Son of the Father, seasons of and . you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer;

8 from Ruth 2:4: (“Just then Boaz arrived from Bethlehem and greeted the harvesters, "The LORD be with you!" "The LORD bless you!" they answered”) and 2 Timothy 4:22: (“May the Lord be with your spirit. And may his grace be with all of you.”) 9 This is similar to a ritual washing of hands that would take place in Jewish temples or synagogues before a sacrifice was made. 10 Sacrament: n. A Christian religious ceremony that is regarded as an outward and visible sign of an inward and spiritual divine grace. In general, those recognized by a particular church are those which they believe to have been instituted by Christ himself. In the , these are: Baptism, Holy Communion or Eucharist (See Note 19), Confirmation, Reconciliation or Confession, Marriage or Holy Matrimony, Ordination or , and Anointing of the Sick. 11 This prayer, called the , originated as a prayer said by the priest while vesting (See Note 2), and was introduced into the formal liturgy in the 11th century. The concept of such a prayer used publicly stems from James 5:16: (“Confess your sins to each other and pray for each other so that you may be healed. The earnest prayer of a righteous person has great power and produces wonderful results.”) 12 from Luke 18:13: (“But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’”) In its original Greek form, it is used in the Orthodox liturgy over a dozen times; in the Roman Catholic Mass, it is only used in this instance. This utterance is also used in Anglican, Episcopal, and Lutheran churches as an acknowledgement of God’s benevolence. 13 As such an old prayer, the Gloria has made its way into Lutheran, Episcopal, Anglican, Orthodox churches – as well as the Catholic churches which originally used it – in the development of those liturgies from a common origin. 14 from Luke 2:14: (“Glory to God in the highest, and on earth peace, good will toward men”)

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you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

V. ℣: Let us pray: The collect is one of three prayers that are to STAND ℣: …who lives and reigns with you forever and ever. a given day (i.e. given Sunday, feast day, or weekday has its own unique collect prayer). In general, its ℟: Amen purpose is to gather and bind the prayers of all of the gathered faithful into one voice as the liturgy proceeds.

LITURGY OF THE WORD

VI. READING (At the end of the reading) SIT Sacred Scripture, being as it is God’s Word, enjoys a ℣: The Word of the Lord certain pride of place in the Mass. For ferial days ℟: Thanks be to God.16 (weekdays outside of a special season like Easter, Lent, etc.), two passages are prescribed in the Lectionary15. During Sundays and feasts of special solemnity, another reading is added, generally equaling one reading from the Old Testament, one from the letters of the New Testament, and one from the Gospels. An exception to this rule of using Old Testament readings is during the season of Easter when the first reading is chosen from among the Acts of the Apostles to reflect the Christo-centric context.

The inclusion of Old Testament readings helps to provide a historical context to the nation of Israel and the prophecy of times leading up to Christ.

VII. RESPONSORIAL PSALM ℣: Refrain Each day has a proper responsorial song chosen from SIT ℟: Repeat Refrain among the Old Testament Psalms of David and Solomon, generally sung and led by a or . ℣: Verse(s) The congregation actively participates in this reading ℟: Repeat Refrain by singing the Psalm’s refrain in response after each verse. The particular Psalm is generally chosen to suit the atmosphere created by the union of the other readings. Given the limited number of Psalms (150 or 151, depending on the Bible translation), it is inevitable that certain Psalms repeat themselves throughout the year one or two more times. However, these iterations are generally several months apart.

The responsorial Psalm always follows the first reading, whether the day has two readings or three.

15 : n. A holy book containing a subset of Sacred Scripture to be read in the Mass or other liturgy (See Note 6). The Catholic Lectionary is arranged in a three year cycle (for Sundays; two year cycle for weekdays) that results in just over 70% of the New Testament being heard at Mass by those who attend daily, and almost 15% of the Old Testament (excluding Psalms, which are almost wholly represented during the course of the entire cycle). Any Catholic celebrating Mass around the world on the same day will hear the same readings. 16 from 1 Peter 1:25: (“But the word of the Lord endures forever. And this is the word that was preached to you.”) and 2 Corinthians 9:15: (“Thanks be to God for his indescribable gift!”)

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VIII. /NEW TESTAMENT READING (At the end of the reading) SIT The New Testament reading is generally chosen from ℣: The Word of the Lord among one of the Pauline letters or to the ℟: Thanks be to God. early Christian churches (e.g. to the Galatians, to the Romans), but may indeed be from any part of the New Testament except the Gospels. As such, these readings are generally exhortations or suggestions on how to better live the Christian life.

If there are two readings other than the , the Old Testament reading always precedes the New Testament reading to preserve the flow and historical structure of Sacred Scripture.

IX. GOSPEL ACCLAMATION/ ℣: Alleluia, Alleluia The Gospel acclamation or “Alleluia”17 serves as an STAND ℟: Alleluia, Alleluia introduction to the joy of the Gospel (literally, “Good News”). It is always sung, and always occurs directly ℣: Verse(s) before the reading of the Gospel (either after the ℟: Alleluia, Alleluia second reading, or after the responsorial psalm if there is no second reading).

Again in keeping with the penitential feel of the season, this verse is changed or omitted during Lent

X. GOSPEL READING ℣: The Lord be with you. As the Gospel contains the life – and often the words STAND ℟: And with your spirit. – of Christ himself, it is afforded an extra reverence in the . It may only be proclaimed by a ℣: The Gospel according to N. + member of the clergy – a priest, , or . If ℟: Glory to You, O Lord. the Mass is one at which incense is being used, the minister the Book of Gospels18 before (At the end of the reading) proclaiming from it. When he finishes the reading, he ℣: The Gospel of the Lord kisses the book and, where possible, he places it in a ℟: Praise to You, Lord Jesus Christ. special area of repose where it will be visible to the congregation for the duration of the liturgy. The triple sign of the cross before the reading over the forehead, lips and breast is an exhortation for God to be on one’s mind, lips, and heart.

XI. / SIT The homily is a required part of the Sunday liturgy (and is encouraged also on weekdays), and serves to provide exegesis – explanation, insight, or modern application – to the readings at the day’s Mass. There are few guidelines governing the length, subject, or format of the homily, however many modern and popes encourage brevity, preferring a shorter, more concise format to take the emphasis and attention off of the minister and his words, and replace it on Christ’s Word and the Eucharist19. A homily may be given by any member of the clergy – priests, , or bishops – but not by a non-ordained lay person.

17 Alleluia: interj. From the Hebrew Hallelujah (literally, “Praise YHWH”), meaning “Praise the Lord”. The origin of the liturgical use of this word is in the Jewish recitation of the Psalms in temple worship, particularly Psalms 113-150. 18 Book of Gospels: n. A special lectionary, used where it can be afforded, which contains only the Gospel readings for each of the yearly cycles. Where possible, it is carried in the procession at the beginning of Mass and stands on the altar until its use. It may be heavily decorated with precious metals and stones. 19 Eucharist: n. From the Greek eukharistia (literally, “thanksgiving”). Refers to the liturgical the (See Note 6), in which and wine are consecrated and consumed, or to the consecrated bread and wine used therein. (See also Explanation XVI.iv.)

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XII. PROFESSION OF FAITH/ ℟: I believe in one God, STAND After the homily, the priest invites the faithful to the Father almighty, stand and make a profession of faith. This typically maker of heaven and earth, comes in the form of the Niceno-Constantinopolitan of all things visible and invisible. Creed20, though in the Easter season the Apostle’s I believe in one Lord Jesus Christ, Creed may also be used as the “baptismal symbol of the Only Begotten Son of God, the Church”. born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, [At the words that follow, up to “and became man”, all bow.] and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic21 and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

XIII. PRAYERS OF THE FAITHFUL ℣: …We pray to the Lord. The prayers of the faithful consist of general STAND ℟: Lord, hear our prayer. intercessory22 prayers which are pertinent to the community as a whole. They are generally proclaimed by a layperson (non-cleric) as a symbol of unity and prayer coming from the congregation itself. The prayers may be composed on almost any subject, though popular themes include praying for the sick, or for current areas of the world in turmoil. “Lord, hear our prayer.” is the most common response in Catholic parishes in the United States, though some may develop their own responses as permitted by rubrics.

LITURGY OF THE EUCHARIST

XIV. PREPARATION OF THE ALTAR XIV.i SIT In places where it is the custom, or where there is financial need to sustain the ministries of the

20 This creed, also commonly known as the “”, was written by an early ecumenical council of Church fathers in Nicaea in 325 AD. The text was revised in Constantinople in in 381 AD. This creed is also used by Orthodox and evangelical such as Lutherans and Methodists, though Jehovah’s Witnesses and Latter-day Saints reject it – particularly because of the Trinitarian theology contained therein. 21 In this text, the word “catholic” is used in the ancient sense meaning “universal” from the Greek katholikismos, and does not refer solely to the Roman or Eastern Catholic churches. 22 Intercede: vt.The practice of intervening or mediating on behalf of another. This verb is used especially in the context of “intercessory prayer” to God for the intentions of someone else.

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church, a monetary collection may be taken among the congregation.

An “Offertory Hymn” may be sung at this time. While this takes place, either the ministers or altar servers prepare the vessels for the altar in anticipation of the celebration of the Eucharist. This includes placing a white linen purificator on the altar to catch any particles of the Eucharist which may fall, as well as the chalices and ciboria which will be used to distribute communion. The is also placed on the altar at this point in the liturgy.23 XIV.ii Presentation of the Gifts SIT In the Catholic Mass, rubrics permit – and indeed encourage – choosing laypeople (especially families) from the congregation to bring forth the sacramental bread and wine through the nave of the church to the altar.24

During this time, the priest invokes God and prays in thanksgiving of the gifts to be sacrificed. He then washes his hands in a small ablution bowl as a literal action to remove any dirt or debris which may otherwise touch the Eucharist, but also as a symbolic cleansing or purification of the heart (See Explanation III.). These prayers are said in a low voice, however if there is no music being sung, the priest may make his prayers aloud, in which case the proper response from the congregation is “Blessed be God forever”.

XV. PRAYER OVER THE OFFERINGS ℣: Pray, brothers and sisters, that my sacrifice and yours may be STAND After the altar has been set, the Mass proceeds with acceptable to God, the almighty Father. another prayer over the offerings – the bread hosts ℟: May the Lord accept the sacrifice at your hands for the praise and wine which are to become the Body and Blood and glory of his name, for our good and the good of all his holy of Christ – which is meant to dispose all of the Church. people present for the celebration of the Eucharist.

XVI. EUCHARISTIC PRAYER25

XVI.i. ℣: The Lord be with you. The Eucharistic Prayer begins with either the STAND ℟: And with your spirit. common preface or introduction, or with a proper preface for the day as rubrics allow. In ℣: Lift up your hearts. general this prayer is one of thanksgiving in ℟: We lift them up to the Lord.26

23 Missal: n. The which contains all of the words and rubrics or instruction for a priest celebrating the Mass (See Note 6). In some cases, it may be decorated with detailed engravings or gilding. When altar servers are present, they may hold the book for the priest to read certain prayers from; in other cases the Missal rests on the altar. 24 This practice stems from the early Christian liturgies in which the bread and wine were indeed made at home and brought to the church gathering as an offering and physical sacrifice for the community. 25 Eucharistic Prayer: n. The central motif and action of the liturgical gathering of the Mass (See Note 6); the point at which the Holy Spirit is invoked and the Eucharist consecrated (See Note 19). During this time, the liturgy focuses entirely on God, and not on those gathered in assembly. In the Roman Catholic Rite, all kneel during these prayers. The rubrics outlined in the (See Note 23) allow for some variation of prayers in accordance with pre-approved formulae. In modern celebration, there are four such formulae, though all contain many analogous elements and vary only in length or place of origin. 26 from Lamentations 3:41: (“Let us lift up our hearts and our hands to God in heaven, and say:”) This dialogue, called the (literally, “Hearts Lifted”), was introduced into the as early as 215AD. It is still used in the Orthodox churches as well as the Catholic Church.

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which the priest gives glory to the Lord for His ℣: Let us give thanks to the Lord our God. providence and the whole work of salvation. ℟: It is right and just. Proper prefaces for a given day or season often contain language which emphasizes a particular ℣: It is truly right and just… part of this salvific history in accordance with the time of year. XVI.ii. /”Holy, Holy, Holy” (At the end of the Preface something similar to the following is said:) STAND The Sanctus acclamation which follows the ℣: …Therefore, overcome with paschal joy, every land, every people preface is one of the few parts of the exults in your praise and with the heavenly Powers, with the angelic Eucharistic Prayer which is proclaimed or sung hosts, we sing the hymn of your glory, as without end we acclaim: by both the clergy and the laity. It is a song sung ℟: Holy, Holy, Holy Lord God of hosts. along with the angels and powers of heaven as Heaven and earth are full of your glory. a hymn of glory in the spirit of the command to in the highest. “Let all creation rejoice before the Lord, for He Blessed is he who comes in the name of the Lord. comes, He comes to judge the earth.” (Psalm Hosanna in the highest.27 96:13)

At the end of the acclamation, all kneel for the solemn prayers which follow.

XVI.iii. /”Invocation” ℣: You are indeed Holy, O Lord, and all you have created rightly gives KNEEL In preparation for the of the you praise… Eucharist, the priest now invokes the help of the Holy Spirit to intercede and purify the ℣: …Therefore, O Lord, we humbly implore you: by the same Spirit offering for the sake and continued salvation of graciously make holy these gifts we have brought to you for all who partake. consecration, that they may become the Body and Blood of your Son our Lord Jesus Christ, at whose command we celebrate these mysteries.

XVI.iv. Consecration/Institution Narrative ℣: For on the night he was betrayed, He himself took bread, and, giving KNEEL The consecration is the most solemn or sacred you thanks, he said the blessing, broke the bread and gave it to his part of the Eucharistic Prayer, and indeed of the disciples, saying: whole Mass. In this moment, the priest offering the Mass recalls Christ at the Last Supper when TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY, WHICH WILL BE GIVEN UP he offered the disciples His own body and blood FOR YOU. in the Upper Room the night before His 28 crucifixion . ℣: In a similar way, when supper was ended, He took the , and, giving you thanks, he said the blessing, and gave the chalice to his This is the moment in the liturgy where it is disciples, saying: 29 believed that the bread and wine “hosts” literally become the Body and TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS THE CHALICE OF MY BLOOD, (in essence, not in accidentals or appearance) – THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR a doctrine known as the Real Presence. After YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO THIS IN MEMORY OF ME.30 pronouncing the words the Lord used to consecrate the bread at His offering, the priest

27 from Isaiah 6:3: (“And they were calling to one another: "Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.") and Matthew 21:9: (“he crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’”) 28 The celebration of Mass as a whole comes from this narrative as well, with Jesus’ command to "do this in remembrance of me” (Luke 22:19). It is believed that as Christ gave the power to do so to His disciples, so too did the disciples pass on those graces of Christ to those they taught. As the Church developed, this pattern continued, and given enough records, all bishops and priests today can trace their lineage back to the apostles and to that original ordination. This concept is called Apostolic Succession. The concept rests heavily on the fact that none of the provided by the priest (See Note 10) are done by his power alone, but only by participating in the Royal Priesthood of Jesus. 29 Host: n. The name given to the bread and wine species which are consecrated in a celebration of the Mass. These offerings become physical “hosts” to the presence of Jesus Christ’s Real Presence (See Explanation XVI.iv.). When not accompanied by a qualifying word (e.g. wine host), the term is assumed to mean the bread species. May be capitalized when referring to the consecrated variety. (See also Note 19.) 30 from Luke 22:17-20 (“And when He had taken a cup and given thanks, He said, ‘Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.’ And when He had taken some bread and given thanks, He broke it and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood.’”)

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raises the newly consecrated bread Host (which now contains the Real Presence of Christ) for a brief moment of adoration. He does so likewise with the wine.

XVI.v. ℣: . KNEEL After witnessing the consecration, the congregation recalls and recites a brief ℟: We proclaim your Death, O Lord, and profess your Resurrection summary of salvation history – the reason why until you come again. the consecration and the doctrine of the Real OR Presence are meaningful – in accordance with Christ’s command to “do this in memory of me” ℟: When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again. (See Note 28). This acclamation may take one of OR three forms depending on the tradition of the parish. This portion of the Mass is one of only a ℟: Save us, Savior of the world, for by your Cross and Resurrection few additions introduced into the liturgy at its you have set us free. last revision in 1969.

XVI.vi. /”Recollection” ℣: Therefore, as we celebrate the memorial of his Death and KNEEL The remainder of the Eucharistic prayer is Resurrection, we offer you, Lord, the Bread of life and the Chalice of spoken and prayed by the priest alone. It salvation, giving thanks that you have held us worthy to be in your comprises of three parts and may be divided as presence and minister to you. Humbly we pray that, partaking of the such among three concelebrating priests where Body and Blood of Christ, we may be gathered into one by the Holy the option is permitted. Spirit.

The first of these parts, the Anamnesis flows directly from the memorial option and is the priest’s own act of remembrance and recollection.

XVI.vii. Intercessions/ ℣: Remember, Lord, your Church, spread throughout the world, and KNEEL In the following parts of the Eucharistic prayer, bring her to the fullness of charity, together with N. our Pope and N. our the priest intercedes on behalf of the people of Bishop and all the clergy. the congregation and prays for the leaders of the church. ℣: Remember also our brothers and sisters who have fallen asleep in the hope of the resurrection, and all who have died in your mercy: The second part of the intercessions and the welcome them into the light of your face. Have mercy on us all, we pray, closing part of the Eucharistic prayer asks for that with the Blessed Virgin Mary, Mother of God, with the blessed the intercession of Mary, Mother of God and Apostles, and all the Saints who have pleased you throughout the ages, the apostles in praying for the dead and the we may merit to be coheirs to eternal life, and may praise and glorify faithful who have fallen away. you

XVI.viii. Doxology31 ℣: Through him, and with him, and in him, O God, almighty Father, in KNEEL The is the end of the Eucharistic the unity of the Holy Spirit, all glory and honor is yours, for ever and Prayer. It is generally sung (rather than recited) ever. by all of the concelebrating priests at a given liturgy.

XVI.ix. Great Amen ℟: Amen. KNEEL After the conclusion of the Eucharistic Prayer, the faithful sing (or say, depending on the manner in which the preceding doxology was proclaimed) Amen as a declaration of affirmation and agreeance32.

XVII. THE LORD’S PRAYER/”OUR FATHER…” ℣: At the Savior’s command and formed by divine teaching, we dare to STAND The priest now invites the people to stand and pray say:

31 Doxology: n. A formal term for a prayer which extols the glory of God. are often encountered at the end of longer cycles of prayers. 32 Amen: interj. From Hebrew (literally, “So be it.”) The word also shares roots with others that mean “firm”, “confirmed”, “reliable”, “faithful”, have “faith”, and “believe”. The word is used 107 times in the Bible, most notably in the Lord’s Prayer which is the first recorded instance of it being used as a closing to a prayer.

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together, in the model of Christ, the familiar “Lord’s ℟: Our Father, who art in heaven, Prayer” (from Matthew 6:9-13). This is a gesture of hallowed be thy name; unity among the people in their focus on God during thy kingdom come, the liturgy. thy will be done on earth as it is in heaven. In some cases it is or has been the custom to hold Give us this day our daily bread, hands with one’s neighbor for the duration of the and forgive us our trespasses, prayer, though this is not the norm and is not as we forgive those who trespass against us; prescribed in the rubrics. and lead us not into temptation, but deliver us from evil. ℣: Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Savior, Jesus Christ.33 ℟: For the kingdom, the power and the glory are yours now and forever.34

XVIII. SIGN OF PEACE ℣: Lord Jesus Christ, who said to your Apostles: Peace I leave you, my STAND Where it is appropriate, after the Lord’s Prayer, a peace I give you, look not on our sins, but on the faith of your Church, priest or deacon may invite the congregation to and graciously grant her peace and unity in accordance with your will, exchange a “sign of peace” with one another, though who live and reign for ever and ever.36 it is not required by the rubrics especially in very ℟: Amen. small or very solemn Masses, such as those on ferial 37 days (See Explanation VI) or during Holy Week35. This ℣: The Peace of the Lord be with you always. sign of peace, while it may vary by region, generally ℟: And with your spirit. takes the form of a handshake and the words “Peace ℣: Let us offer each other the sign of peace. be with you”.

XIX. /””/ ℟: Lamb of God, you take away the sins of the world, have mercy on STAND At this point in the Mass, the priest fractures or us. breaks the bread host into palatable pieces (again Lamb of God, you take away the sins of the world, have mercy on calling to mind the Institution Narrative in Luke), and us. places a small particle of it into the main chalice of Lamb of God, you take away the sins of the world, grant us peace. wine being used at the liturgy.

While this is being done, the congregation sings or says the Agnus Dei chant. Rubrics allow for the repetition of the first two lines as long as necessary to accompany the fraction rite to completion, especially in larger Masses, but the most common length is the original three line invocation.

XX. COMMUNION RITE ℣: Behold the Lamb of God, behold him who takes away the sins of the KNEEL/SIT The rite of communion begins with another world. Blessed are those called to the supper of the Lamb.39 invitation to adore the (now fractured) Eucharist, ℟: Lord, I am not worthy that you should enter under my roof, but and an admission that without the grace of God, all only say the word and my soul shall be healed.40 men and women are unworthy to receive the blessings He has bestowed upon us.

Communion begins with the priests, who then

33 from Titus 2:13: (“While we wait for the blessed hope--the appearing of the glory of our great God and Savior, Jesus Christ”) 34 from Matthew 6:13 (“And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen“) Only some translations include the final doxology (e.g. KJV does, but NIV does not). For this reason it is recited separately from the rest of the Lord’s Prayer where it may not be in other Christian churches. 35 : n. The period of seven days leading up to (but not including) Easter Sunday. Other days during this week include Palm Sunday, Holy Thursday, Good Friday. Because of its integral connection with the salvation history of Christendom, this part of the liturgical calendar is afforded extra reverence and solemnity. In general, the liturgies of this week (See Note 6) follow their own, slightly different formulae. 36 from John 14:27: (“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”) 37 from John 20: 21: (“Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’”)

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distribute communion to the faithful. In cases of necessity (such as for the size of the liturgy), it is permitted also to have a trained layperson act as an Extraordinary Minister of Holy Communion38. A communion hymn may be sung during this time.

CONCLUDING RITES

XXI. PRAYER AFTER COMMUNION ℣: …who lives and reigns with you, one God, forever and ever. The prayer after communion is the third and final of STAND ℟: Amen. three prayers proper to the Mass of each individual day of the , along with the offertory prayer and the collect. In general, this prayer is a request and petition to God for spiritual renewal by the graces of the Eucharist.

XXII. ANNOUNCEMENTS STAND When announcements are needed or would be beneficial, they are to be included at this portion of the liturgy. Traditionally, only a member of this clergy is to give the announcements, though this varies by region and community.

XXIII. BLESSING/SIGN OF THE CROSS ℣: The Lord be with you. The Mass concludes in much the same way as it STAND ℟: And with your spirit. began: with the Sign of the Cross, signaling the end of this particular liturgical prayer. This time, ℣: May God bless you, the Father +, the Son, and the Holy Spirit.41 however, the priest who presided at the liturgy also ℟: Amen. imparts a blessing upon all those present.

XXIV. /RECESSION ℣: Go in peace. In the same way as the ministers and servers STAND ℟: Thanks be to God. processed in before the Mass, they now process out, again led by the cross, and again bowing or genuflecting to reverence the altar and the tabernacle behind it.

39 from John 1:29: (“The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’”) and Revelation 19:9: (“Then the angel said to me, ‘Write this: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God.’”). 40 from Matthew 8:8: (“The centurion replied, ‘Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.’”) 38 Extraordinary Minister: n. One who is not the minister of a certain ritual or practice. In the case of baptism, distribution of communion, and other sacraments, clergy are the ordinary ministers, though in extreme cases, a layman may perform these functions. Different rituals have different guidelines regarding the proper actions and words of extraordinary ministers, and some rituals and sacraments (See Note 10) do not allow for the substitution of these lay-ministers. Some – such as confirmation and ordination – are even reserved to bishops alone. 41 from Genesis 28:3: (“May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples.”)

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Appendix A:

GUIDELINES FOR THE RECEPTION OF COMMUNION42

On November 14, 1996, the National Conference of Catholic Bishops approved the following guidelines on the reception of Communion. These guidelines replace the guidelines approved by the Administrative Committee of the NCCB in November 1986. The guidelines, which are to be included in missalettes and other participation aids published in the United States, seek to remind all those who may attend Catholic liturgies of the present discipline of the Church with regard to the sharing of Eucharistic Communion.

FOR CATHOLICS As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion. We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A person who is conscious of grave sin is not to receive the Body and Blood of the Lord without prior sacramental confession except for a grave reason where there is no opportunity for confession. In this case, the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible (canon 916).

A frequent reception of the Sacrament of Penance is encouraged for all.

FOR OUR FELLOW We welcome our fellow Christians to this celebration of the Eucharist as our brothers and sisters. We CHRISTIANS pray that our common baptism and the action of the Holy Spirit in this Eucharist will draw us closer to one another and begin to dispel the sad divisions which separate us. We pray that these will lessen and finally disappear, in keeping with Christ's prayer for us "that they may all be one" (Jn 17:21).

Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion. Eucharistic sharing in exceptional circumstances by other Christians requires permission according to the directives of the diocesan bishop and the provisions of canon law ( §4). Members of the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church are urged to respect the discipline of their own Churches. According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of Communion by Christians of these Churches (canon 844 §3).

FOR THOSE NOT RECEIVING All who are not receiving Holy Communion are encouraged to express in their hearts a prayerful desire HOLY COMMUNION for unity with the Lord Jesus and with one another.

FOR NON-CHRISTIANS We also welcome to this celebration those who do not share our faith in Jesus Christ. While we cannot admit them to Holy Communion, we ask them to offer their prayers for the peace and the unity of the human family.

42 United States Conference of Catholic Bishops, “Guidelines For The Reception Of Communion.“ USCCB.org. http://www.usccb.org/prayer-and- worship/the-mass/order-of-mass/liturgy-of-the-eucharist/guidelines-for-the-reception-of-communion.cfm (accessed September 16, 2016)

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Appendix B:

ENGLISH LANGUAGE MASS RESPONSES

I. PROCESSION IV. GLORIA/”GLORY TO GOD” STAND STAND ℟: Glory to God in the highest, and on earth peace to people of good will. II. SIGN OF THE CROSS We praise you, STAND ℣: In the name of the Father +, and of the Son, we bless you, and of the Holy Spirit. we adore you, ℟: Amen we glorify you, we give you thanks for your great glory, ℣: The grace of our Lord Jesus Christ, and the Lord God, heavenly King, love of God, and the communion of the Holy O God, almighty Father. Spirit be with you all. Lord Jesus Christ, Only Begotten Son, ℟: And with your spirit. Lord God, Lamb of God, Son of the Father, you take away the sins of the world, III. PENITENTIAL RITE/KYRIE have mercy on us; STAND ℣: Brothers and sisters, let us acknowledge our you take away the sins of the world, sins, and so prepare ourselves to celebrate the receive our prayer; sacred mysteries. you are seated at the right hand of the ℟: I confess to almighty God Father, and to you, my brothers and sisters, have mercy on us. that I have greatly sinned, For you alone are the Holy One, in my thoughts and in my words, you alone are the Lord, in what I have done and in what I have you alone are the Most High, failed to do, Jesus Christ, [And, striking the breast, say:] with the Holy Spirit, through my fault, through my fault, in the glory of God the Father. through my most grievous fault; Amen. [Then continue:] V. COLLECT therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, STAND ℣: Let us pray: and you, my brothers and sisters, ℣: …who lives and reigns with you forever and to pray for me to the Lord our God. ever. ℣: May almighty God have mercy on us +, ℟: Amen forgive us our sins, and bring us to everlasting life. LITURGY OF THE WORD ℟: Amen VI. OLD TESTAMENT READING

SIT (At the end of the reading) ℣: Lord, have mercy (or Kyrie, eleison) ℣: The Word of the Lord ℟: Lord, Have mercy (or Kyrie, eleison) ℟: Thanks be to God. ℣: Christ, have mercy (or Christe, eleison) ℟: Christ, have mercy (or Christe, eleison) VII. RESPONSORIAL PSALM SIT ℣: Lord, have mercy (or Kyrie, eleison) ℣: Refrain ℟: Lord, have mercy (or Kyrie, eleison) ℟: Repeat Refrain ℣: Verse(s) ℟: Repeat Refrain

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VIII. EPISTLE/NEW TESTAMENT READING I believe in one, holy, catholic and apostolic SIT (At the end of the reading) Church. I confess one Baptism for the forgiveness of ℣: The Word of the Lord sins ℟: Thanks be to God. and I look forward to the resurrection of the dead IX. GOSPEL ACCLAMATION/ALLELUIA and the life of the world to come. Amen. STAND ℣: Alleluia, Alleluia ℟: Alleluia, Alleluia XIII. PRAYERS OF THE FAITHFUL STAND ℣: Verse(s) ℣: …We pray to the Lord. ℟: Alleluia, Alleluia ℟: Lord, hear our prayer.

X. GOSPEL READING LITURGY OF THE EUCHARIST STAND ℣: The Lord be with you. XIV. PREPARATION OF THE ALTAR ℟: And with your spirit. XIV.i Offertory ℣: The Gospel according to N. + SIT ℟: Glory to You, O Lord. XIV.ii Presentation of the Gifts (At the end of the reading) SIT ℣: The Gospel of the Lord XV. PRAYER OVER THE OFFERINGS ℟: Praise to You, Lord Jesus Christ. STAND ℣: Pray, brothers and sisters, that my sacrifice XI. HOMILY/SERMON and yours may be acceptable to God, the almighty Father. SIT ℟: May the Lord accept the sacrifice at your XII. PROFESSION OF FAITH/CREDO hands for the praise and glory of his name, STAND ℟: I believe in one God, for our good and the good of all his holy the Father almighty, Church. maker of heaven and earth, of all things visible and invisible. XVI. EUCHARISTIC PRAYER I believe in one Lord Jesus Christ, XVI.i. Preface the Only Begotten Son of God, STAND born of the Father before all ages. ℣: The Lord be with you. God from God, Light from Light, ℟: And with your spirit. true God from true God, ℣: Lift up your hearts. begotten, not made, consubstantial with the ℟: We lift them up to the Lord. Father; through him all things were made. ℣: Let us give thanks to the Lord our God. For us men and for our salvation ℟: It is right and just. he came down from heaven, ℣: It is truly right and just… [At the words that follow, up to “and became man”, all bow.] XVI.ii. Sanctus/”Holy, Holy, Holy” and by the Holy Spirit was incarnate of the STAND (At the end of the Preface something similar to Virgin Mary, the following is said:) and became man. ℣: …Therefore, overcome with paschal joy, For our sake he was crucified under every land, every people exults in your praise Pontius Pilate, and with the heavenly Powers, with the angelic he suffered death and was buried, hosts, we sing the hymn of your glory, as and rose again on the third day without end we acclaim: in accordance with the Scriptures. He ascended into heaven ℟: Holy, Holy, Holy Lord God of hosts. and is seated at the right hand of the Father. Heaven and earth are full of your glory. He will come again in glory Hosanna in the highest. to judge the living and the dead Blessed is he who comes in the name of the and his kingdom will have no end. Lord. I believe in the Holy Spirit, the Lord, the Hosanna in the highest. giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.

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XVI.iii. Epiclesis/”Invocation” XVI.vii. Intercessions KNEEL ℣: You are indeed Holy, O Lord, and all you KNEEL ℣: Remember, Lord, your Church, spread have created rightly gives you praise… throughout the world, and bring her to the fullness of charity, together with N. our Pope ℣: …Therefore, O Lord, we humbly implore and N. our Bishop and all the clergy. you: by the same Spirit graciously make holy these gifts we have brought to you for ℣: Remember also our brothers and sisters consecration, that they may become the Body who have fallen asleep in the hope of the and Blood of your Son our Lord Jesus Christ, at resurrection, and all who have died in your whose command we celebrate these mysteries. mercy: welcome them into the light of your face. Have mercy on us all, we pray, that with XVI.iv. Consecration/Institution Narrative the Blessed Virgin Mary, Mother of God, with KNEEL ℣: For on the night he was betrayed, He the blessed Apostles, and all the Saints who himself took bread, and, giving you thanks, he have pleased you throughout the ages, we may said the blessing, broke the bread and gave it merit to be coheirs to eternal life, and may to his disciples, saying: praise and glorify you

TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY XVI.viii. Doxology BODY, WHICH WILL BE GIVEN UP FOR YOU. KNEEL ℣: Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy ℣: In a similar way, when supper was ended, Spirit, all glory and honor is yours, for ever and He took the chalice, and, giving you thanks, he ever. said the blessing, and gave the chalice to his XVI.ix. Great Amen disciples, saying: KNEEL ℟: Amen. TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS XVII. THE LORD’S PRAYER/”OUR FATHER…” THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR STAND ℣: At the Savior’s command and formed by YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO divine teaching, we dare to say: THIS IN MEMORY OF ME. ℟: Our Father, who art in heaven, hallowed be thy name; XVI.v. Memorial Acclamation thy kingdom come, KNEEL ℣: The mystery of faith. thy will be done on earth as it is in heaven. ℟: We proclaim your Death, O Lord, and Give us this day our daily bread, profess your Resurrection until you come and forgive us our trespasses, again. as we forgive those who trespass against us; OR and lead us not into temptation, but deliver us from evil. ℟: When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until ℣: Deliver us, Lord, we pray, from every evil, you come again. graciously grant peace in our days, that, by the OR help of your mercy, we may be always free from sin and safe from all distress, as we await ℟: Save us, Savior of the world, for by your the blessed hope and the coming of our Savior, Cross and Resurrection you have set us Jesus Christ. free. ℟: For the kingdom, the power and the glory XVI.vi. Anamnesis/”Recollection” are yours now and forever. KNEEL ℣: Therefore, as we celebrate the memorial of XVIII. SIGN OF PEACE his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation, STAND ℣: Lord Jesus Christ, who said to your Apostles: giving thanks that you have held us worthy to Peace I leave you, my peace I give you, look not be in your presence and minister to you. on our sins, but on the faith of your Church, Humbly we pray that, partaking of the Body and graciously grant her peace and unity in and Blood of Christ, we may be gathered into accordance with your will, who live and reign one by the Holy Spirit. for ever and ever. ℟: Amen. ℣: The Peace of the Lord be with you always. ℟: And with your spirit. ℣: Let us offer each other the sign of peace.

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XIX. AGNUS DEI/”LAMB OF GOD”/FRACTION XXII. ANNOUNCEMENTS STAND ℟: Lamb of God, you take away the sins of STAND the world, have mercy on us. XXIII. BLESSING/SIGN OF THE CROSS Lamb of God, you take away the sins of the world, have mercy on us. STAND ℣: The Lord be with you. Lamb of God, you take away the sins of the ℟: And with your spirit. world, grant us peace. ℣: May God bless you, the Father +, the Son, XX. COMMUNION RITE and the Holy Spirit. KNEEL/SIT ℣: Behold the Lamb of God, behold him who ℟: Amen. takes away the sins of the world. Blessed are XXIV. DISMISSAL/RECESSION those called to the supper of the Lamb. STAND ℣: Go in peace. ℟: Lord, I am not worthy that you should enter under my roof, but only say the word ℟: Thanks be to God. and my soul shall be healed.

CONCLUDING RITES

XXI. PRAYER AFTER COMMUNION STAND ℣: …who lives and reigns with you, one God, forever and ever. ℟: Amen.

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Appendix C:

SPANISH LANGUAGE MASS RESPONSES

I. PROCESSION Señor, Hijo único, Jesucristo. STAND Señor Dios, Cordero de Dios, Hijo del Padre; II. SIGN OF THE CROSS tú que quitas el pecado del mundo, STAND ℣: En el nombre del Padre +, y del Hijo, ten piedad de nosotros; y del Espíritu Santo. tú que quitas el pecado del mundo, atiende nuestra súplica; ℟: Amén tú que estás sentado a la derecha del Padre, ℣: El Señor esté con ustedes ten piedad de nosotros; ℟: Y con tu espíritu. porque sólo tú eres Santo, III. PENITENTIAL RITE/KYRIE sólo tú Señor, STAND ℣: Hermanos, humildemente, con corazón sólo tú Altísimo, Jesucristo, arrepentido, reconozcamos nuestros pecados. con el Espíritu Santo ℟: Yo confieso ante Dios todopoderoso en la gloria de Dios Padre. y ante ustedes, hermanos, Amén. que he pecado mucho V. COLLECT de pensamiento, palabra, obra y omisión: ℣: [And, striking the breast, say:] STAND ℣: …que vive y reina contigo, en la unidad del por mi culpa, por mi culpa, por mi gran Espíritu Santo, por los siglos de los siglos. culpa. ℟: Amén [Then continue:] Por eso ruego a santa María, siempre LITURGY OF THE WORD Virgen, a los ángeles, a los santos VI. OLD TESTAMENT READING y a ustedes, hermanos, SIT (At the end of the reading) que intercedan por mí ante Dios, nuestro ℣: Palabra de Dios Señor. ℟: Te alabamos Señor. ℣: Dios todopoderoso tenga misericordia de nosotros +, perdone nuestros pecados y nos VII. RESPONSORIAL PSALM lleve a la vida eterna. SIT ℣: Refrain ℟: Amén ℟: Repeat Refrain ℣: Verse(s) ℣: Señor, ten piedad. (o bien Kyrie, eleison) ℟: Repeat Refrain ℟: Señor, ten piedad. (o bien Kyrie, eleison) VIII. EPISTLE/NEW TESTAMENT READING ℣: Cristo, ten piedad. (o bien Christe, eleison) (At the end of the reading) ℟: Cristo, ten piedad. (o bien Christe, SIT ℣: Palabra de Dios eleison) ℟: Te alabamos Señor. ℣: Señor, ten piedad. (o bien Kyrie, eleison) ℟: Señor, ten piedad. (o bien Kyrie, eleison) IX. GOSPEL ACCLAMATION/ALLELUIA STAND IV. GLORIA/”GLORY TO GOD” ℣: Alleluia, Alleluia STAND ℟: Gloria a Dios en el cielo, ℟: Alleluia, Alleluia y en la tierra paz a quienes ama el Señor. ℣: Verse(s) Por tu inmensa gloria ℟: Alleluia, Alleluia te alabamos, te bendecimos, te adoramos, te glorificamos, te damos gracias, Señor Dios, Rey celestial, Dios Padre todopoderoso.

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X. GOSPEL READING XV. PRAYER OVER THE OFFERINGS STAND ℣: El Señor esté con ustedes STAND ℣: Oren hermanos, para que nuestro sacrificio ℟: Y con tu espíritu. sea agradable a Dios, Padre todopoderoso. ℣: Lectura del Evangelio según N. + ℟: El Señor reciba de tus manos este ℟: Gloria a ti, Señor. sacrificio, para alabanza y gloria de su nombre, para nuestro bien y el de toda su XI. HOMILY/SERMON santa Iglesia. SIT XVI. EUCHARISTIC PRAYER XII. PROFESSION OF FAITH/CREDO STAND ℟:Creo en un solo Dios, XVI.i. Preface Padre todopoderoso, STAND ℣: El Señor esté con ustedes. creador del cielo y de la tierra, ℟: Y con tu espíritu. de todo lo visible y lo invisible. ℣: Levantemos el corazón. Creo en un solo Señor Jesucristo, ℟: Lo tenemos levantado hacia el Señor. Hijo único de Dios, ℣: Demos gracias al Señor, nuestro Dios. Nacido del Padre antes de todos los siglos: ℟: Es justo y necesario. Dios de Dios, Luz de Luz, Dios verdadero de Dios verdadero, XVI.ii. Sanctus/”Holy, Holy, Holy” engendrado, no creado, STAND ℣: …con los ángeles y los arcángeles y con de la misma naturaleza del Padre, todos los coros celestiales, cantamos sin cesar por quien todo fue hecho; el himno de tu gloria: que por nosotros, y por nuestra salvación ℟: Santo, Santo, Santo es el Señor, Dios del bajó del cielo, y Universo. [At the words that follow, up to “y se hizo Llenos están el cielo y la tierra de tu gloria. hombre”, all bow.] Hosanna en el cielo. por obra del Espíritu Santo se encarnó de Bendito el que viene en nombre del Señor. María, la Virgen, y se hizo hombre; Hosanna en el cielo. y por nuestra causa fue crucificado en XVI.iii. Epiclesis/”Invocation” tiempos de Poncio Pilato: KNEEL ℣: Santo eres en verdad, Padre, fuente de toda padeció y fue sepultado santidad… y resucitó al tercer día según las Escrituras; ℣: Te suplicamos, que santifiques estos dones subió al cielo y está con la efusión de tu Espíritu, de manera que sentado a la derecha del Padre; sean para nosotros Cuerpo y Sangre de y de nuevo vendrá con gloria Jesucristo, Señor nuestro. para juzgar a vivos y muertos, y su reino no tendrá fin. XVI.iv. Consecration/Institution Narrative Creo en el Espíritu Santo, Señor y dador de KNEEL ℣: Porque Él mismo, la noche en que iba a ser vida, entregado a su Pasión, voluntariamente que procede del Padre, aceptada, tomó pan, dándote gracias, lo partió que con el Padre y el Hijo recibe una misma y se lo dio, diciendo: adoración y gloria, y que habló por los profetas. «TOMEN Y COMAN TODOS DE ÉL, ESTO ES MI CUERPO, Creo en la Iglesia, que es una, santa, católica QUE SE ENTREGA POR USTEDES». y apostólica. Confieso que hay un solo Bautismo para el ℣: Del mismo modo, acabada la cena tomó el perdón de los pecados. cáliz, te dio gracias con la plegaria de bendición Espero la resurrección de los muertos y lo pasó a sus discípulos, diciendo: y la vida del mundo futuro. Amén. «TOMEN Y BEBAN TODOS DE ÉL, ÉSTE ES EL CÁLIZ DE MI RAYERS OF THE AITHFUL XIII. P F SANGRE, SANGRE DE LA ALIANZA NUEVA Y ETERNA, QUE STAND ℣: …Oremos al Señor. SE DERRAMA POR USTEDES Y POR TODOS PARA EL ℟: Señor, escucha nuestra oracion. PERDÓN DE LOS PECADOS. HAGAN ESTO EN CONMEMORACIÓN MÍA». LITURGY OF THE EUCHARIST XVI.v. Memorial Acclamation XIV. PREPARATION OF THE ALTAR KNEEL ℣: Este es el Sacramento de nuestra fe. XIV.i Offertory ℟: Por tu cruz y resurrección, nos has salvado, Señor. SIT XIV.ii Presentation of the Gifts SIT

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XVI.vi. Anamnesis/”Recollection” XVIII. SIGN OF PEACE KNEEL ℣: Acuérdate, Señor, de tu Iglesia extendida STAND ℣: Señor Jesucristo, tú dijiste a los apóstoles: por toda la tierra; Acuérdate, Señor, de tu "La paz les dejo, mi paz les doy". Que tu Iglesia Iglesia extendida por toda la tierra y reunida alcance esa paz y la unidad. Y, a nosotros aquí en el domingo, día en que Cristo ha pecadores, absueltos de condena y vencido a la muerte y nos ha hecho partícipes reprobación, presérvanos del mal y de su vida inmortal; consérvanos en tu amor para que, liberados, por tu ternura y tu compasión, de toda XVI.vii. Intercessions angustia y tentación; vigilantes reconozcamos KNEEL ℣: Escúchanos, Señor Dios nuestro; haz que cada día, tu gloriosa manifestación. Te lo vivamos cada día más unidos en la Iglesia. Te pedimos a Ti, que vives y reinas, por los siglos pedimos por el Obispo de Roma, el Papa N.. de los siglos. Que como “primero entre iguales”, en la familia ℟: Amén de los primados de las Iglesias locales y ℣: La paz del Señor esté siempre con ustedes. presidiendo en la caridad, se convierta en ℟: Y con tu espíritu. signo y vínculo de unidad entre todos los cristianos. XIX. AGNUS DEI/”LAMB OF GOD”/FRACTION STAND ℟: Cordero de Dios, que quitas el pecado del ℣: Bendice a los obispos miembros de nuestra mundo, ten piedad de nosotros. Comunión de Iglesias Católicas y Apostólicas, a Cordero de Dios, que quitas el pecado del los demás obispos, a los presbíteros, a los mundo, ten piedad de nosotros. pastores, ministros, servidores y a cuantos Cordero de Dios, que quitas el pecado del cuidan de tu pueblo. Que con nuestro Obispo mundo, danos la paz. N., con los presbíteros y todos los miembros de tu Iglesia Católica Ecuménica Renovada, XX. COMMUNION RITE lleguemos a ser uno en la fe y en el amor. KNEEL/SIT ℣: He aquí el Cordero de Dios, que quita el pecado del mundo. Dichosos los invitados al XVI.viii. Doxology banquete del Señor. KNEEL ℣: Por Cristo, con él y en él, a ti, Dios Padre ℟: Señor, no soy digno de que vengas a mí, omnipotente, en la unidad del Espíritu Santo, pero una palabra tuya bastará para todo honor y toda gloria por los siglos de los sanarme. siglos. CONCLUDING RITES XVI.ix. Great Amen KNEEL ℟: Amén XXI. PRAYER AFTER COMMUNION STAND ℣: Oremus XVII. THE LORD’S PRAYER/”OUR FATHER…” ℣: …que vive y reina contigo, en la unidad del STAND ℣: Fieles a la recomendación del Salvador y Espíritu Santo, por los siglos de los siglos. siguiendo su divina enseñanza, nos atrevemos ℟: Amén a decir: ℟: Padre nuestro, que estás en el cielo, XXII. ANNOUNCEMENTS santificado sea tu Nombre; STAND venga a nosotros tu reino; XXIII. BLESSING/SIGN OF THE CROSS hágase tu voluntad en la tierra como en el ℣: El Señor esté con ustedes cielo. STAND ℟: Y con tu espíritu. Danos hoy nuestro pan de cada día; ℣: La bendición de Dios todopoderoso, Padre, perdona nuestras ofensas, como también nosotros perdonamos Hijo + y Espíritu Santo, descienda sobre a los que nos ofenden; ustedes y permanezca para siempre no nos dejes caer en la tentación, ℟: Amén y líbranos del mal. XXIV. DISMISSAL/RECESSION ℣: Líbranos de todos los males, Señor, y ℣: Pueden ir en paz concédenos la paz en nuestros días, para que STAND ℟: Demos gracias a Dios ayudados por tu misericordia, vivamos siempre libres de pecado y protegidos de toda perturbación, mientras esperamos la gloriosa venida de nuestro Salvador Jesucristo. ℟: Porque tuyo es el reino, tuyo es el poder y la gloria, por siempre, Señor.

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