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“More Souls Go to Hell…” — Evangelization Apostolate of God’s Divine Love and Mercy

“More souls go to Hell because of sins of the flesh than for any other reason.” – Our Lady of Fatima Back in 2017, I published a twelve-part series titled “Living in the End Times”. Back then, it was read by many who followed this Apostolate, and as the months and years have progressed up […]

“More Souls Go to Hell…” — Evangelization Apostolate of God’s Divine Love and Mercy

“More Souls Go to Hell…”

“More souls go to Hell because of sins of the flesh than for any other reason.” – Our Lady of Fatima

Back in 2017, I published a twelve-part series titled “Living in the End Times”. Back then, it was read by many who followed this Apostolate, and as the months and years have progressed up to current times, there is one truth which stands out even more vividly than it did then – that the hearts, minds and souls of many have turned away from God’s Love, whereby chaos, mayhem, hatred and an ever-increasing disrespect for the sanctity of life is more predominant today than ever before over the course of human history.

And do not misunderstand me. I am not judging anyone, for judgment is left to God alone. But each of us can discern the difference between right and wrong. Each of us can objectively discern that such actions are outside of God’s will and are filled with the presence of the evil one, whose sole intent is to claim as many souls as possible with whatever time he has left in this world!

In a recent message which our Blessed Mother gave in Medjugorje on October 25, 2020, she said:

“Dear children, At this time, I am calling you to return to God and to prayer. Invoke the help of all the saints, for them to be an example and a help to you. Satan is strong and is fighting to draw all the more hearts to himself. He wants war and hatred. That is why I am with you for this long, to lead you to the way of salvation, to Him who is the Way, the Truth and the Life. Little children, return to the love for God and He will be your strength and refuge. Thank you for having responded to my call.”

In all humility, as I am only a lowly servant of God, I depend entirely upon the enlightenment and inspirations which the Holy Spirit gives me in this Apostolate. And, through the grace of God, this Apostolate has grown over the past eleven years to the point where it now reaches out to tens of thousands of faithful in 182 countries throughout the world.

I have had this interior feeling for some time now, and it has even become, interiorly, more alarming that a Divine correction is coming – and I am sure that many of you have had the same feeling! And I personally believe that it is not far away!

It is for this reason that I started working on the topic of this particular publication – the very real and horrifying existence of Hell!

I know that we do not hear it preached about much anymore from the pulpits of our churches, but our Lord spoke of it many times in Sacred Scripture; the Catechism of the Catholic Church addresses its reality numerous times; and the great mystics and Fathers of our Holy Church have written about it also in many of their personal writings, especially in recent times Saint Maria Faustina and Saint Padre Pio of Pietrelcina.

I am now approaching my mid 70’s in age, and I have consecrated every beat of my heart and every breath that I take to help enlighten God’s children and to save as many souls as I can through this Apostolate for however long God’s keeps me here in this life. I bear many physical crosses, and offer them daily for many different intentions, including your own personal prayer requests. God gives me the strength to do this, and I will continue to do so until God considers that my work here is done.

Until my final day here on Earth arrives, whenever that will be, I will continue to reach out to each of you with love as my spiritual children, my spiritual brothers and sisters in Christ.

If you feel that the topic of this particular publication helps you, please share it with your own family and loved ones. Together, and with God’s grace and the loving intercession of our Blessed Mother Mary, we can save souls and work towards the conversion of those who have lost their spiritual way in life. 

Cova da Iria, Fatima, July 1917

On July 13, 1917, Our Lady gave several specific directives that, if we heeded, the world would not be in the situation it finds itself today.

Over one hundred years ago, during the Fatima apparition on July 13, 1917, there was mention of the Rosary, a vision of Hell, direction to help sinners, talk of consecration to the Immaculate Heart and consecration of Russia. Our Lady began by reminding the children: 

“I want you to come back here on the thirteenth of next month. Continue to say the Rosary every day in honor of Our Lady of the Rosary, to obtain the peace of the world and the end of the war, because only she can obtain it.”

That is a directive, an instruction, a Motherly order that we should heed and practice now more than ever! In the last 100 years, however, how many have actually taken her words to heart?

Next, she told them when she would reveal her identity and that she would provide proof for people to accept the apparitions as true: 

“You must come here every month, and in October I will tell you who I am and what I want. I will then perform a miracle so that all may believe.”

Then, Our Lady set the scene and gave the children – and us – a way to help others so they would not end up as part of the vision she was going to show them next. She said:

“Make sacrifices for sinners, and say often, especially while making a sacrifice: ‘O Jesus, this is for love of Thee, for the conversion of sinners, and in reparation for offences committed against the Immaculate Heart of Mary.’

Frightening Vision

No painting can truly convey the absolute horrors of Hell!

“More souls go to Hell because of sins of the flesh than for any other reason.”

When Our Lady told this to the children, she opened her hands as she had during the two previous apparitions. Lucia described what happened. “The rays of light seemed to penetrate the earth, and we saw as it were a sea of fire [under the Earth].”

In The True Story of Fatima, Father John de Marchi recounted how Jacinta’s father, Ti Marto, witnessed the children’s actions in the Cova da Iria that day. He remembered “…that Lucia gasped in sudden horror, that her face was white as death, and that all who were there heard her cry in terror to the Virgin Mother, whom she called by name.” Jacinta’s father went on to day, “The children were looking at their Lady in terror, speechless, and unable to plead for relief from the scene they had witnessed.”

Later at the request of the Bishop of Leiria, Lucia described the vision this way:

“As Our Lady spoke these last words, she opened her hands once more, as she had done during the two previous months. The rays of light seemed to penetrate the earth, and we saw as it were a sea of fire. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration in clouds of smoke, lifted by flames coming out of their bodies. They rose and fell on all sides, like sparks in roaring fires, without weight or direction, amid shrieks and groans of pain and despair that terrified us and made us tremble with fear. It must have been this sight which caused me to cry out, as people say they heard me.

“The demons could be distinguished by their terrifying and repellent likeness to frightful and unknown animals, black and transparent like burning coals. This vision lasted but a moment, thanks to our good Mother from Heaven who had warned us beforehand, and promised to take us to Heaven. Otherwise, I thing we would have died of horror and fear.

“Then we raised our eyes to Our Lady, who said to with kindness and sadness:

“‘You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If people do what I am going to tell you, many souls will be saved and there will be peace.’”

“Our Lady further said:

“‘Pray, pray a great deal and make many sacrifices, for many souls go to Hell because they have no one to make sacrifices and pray for them.’”

Solution for Salvation

It is essential to remember that before this vision was given to the three young children, Our Lady presented them that very short, very powerful prayer to help sinners which is noted above and repeated here:

“O Jesus, this is for love of Thee, for the conversion of sinners, and in reparation for offences committed against the Immaculate Heart of Mary.”

Then in both the June and July visions, she gave them – and us – another essential prayer to help sinners:

“I want you to continue saying the Rosary every day. And after each one of the mysteries, my children, I want you to pray in this way: ‘O my Jesus, forgive us our sins, save us from the fires of Hell. Lead all souls to Heaven, especially those who are most in need of Your Mercy.’

There’s no time like right now, especially when we see all that is happening on the streets of major cities throughout the world, especially when we witness what is happening within the hearts of so many of God’s children, to begin this addition to the Rosary immediately if you haven’t already done so!

The Children Respond

The children took Our Lady’s revelations and requests to heart. Lucia recounted that, soon after, Jacinta didn’t want to play anymore. She told Lucia, “That Lady told us to say the Rosary and to make sacrifices for the conversion of sinners. So from now on, when we say the Rosary we must say the whole Hail Mary and the whole Our Father! And the sacrifices, how are we going to make them?”

Francisco said a good sacrifice would be going without lunch. Next, Jacinta asked about how long Hell lasts, as well as Heaven. Lucia said the idea of eternity made the biggest impression on Jacinta.

Thinking about sinners and Hell, Jacinta said, “Poor sinners! We have to pray and make many sacrifices for them!” Then she went on to say: “How good that Lady is! She has already promised to take us to Heaven!”

Lucia described how Jacinta took this matter of making sacrifices for the conversion of sinners so seriously, “She never let a single opportunity escape her.” For example, in the area were two very poor families with small children. Jacinta told her brother Francisco and Lucia, “Let’s give our lunch to those poor children, for the conversion of sinners.”

The children agreed. This was just the tip of the prayers and sacrifices for sinners that they began living in their lives.

Father de Marchi described further in his book how “Jacinta’s boundless zeal permitted her no rest. Looking tactfully at her cousin and her brother, she seemed to feel that with their fierce and heart-wrenching supplications, they could pierce the veil of Heaven and, all by themselves, depopulate the pits of Hell.

“Jacinta would tell her brother and cousin, ‘We mustn’t stop our prayers to save poor souls! So many go to Hell!’ Her heart beat in endless pity for the damned, but her intelligence demanded reasonably to understand why people went to such a frightful and hideous place as they had seen.”

Jacinta asked, “Lucia, do you remember how our Lady’s heart, when she showed it to us, was being pierced by thorns?”

“Surely, I do” Lucia replied. “It simply means that her heart is wounded by the sins of people, and she is asking them to be sorry, and to make up for their sins, so that God will not have to punish them too much. She can’t make people be good. They must themselves want to be good.”

Later, while very ill, Jacinta would share many insights, among them was a remembrance of the words Our Blessed Mother once said, “The sins which cause most souls to go to Hell are the sins of the flesh.”

Father di Marchi noted the children realized why Our Lady asked to pray and make sacrifices for sinners. Our Lady was saying:

“It is a great and good and loving thing to do. It will please God who is Love.”

Father di Marchi continues to write, “They became, of their free will, co-redeemers with Christ. The vision of Hell that they had seen in July was not erased from their minds. They prayed incessantly. They sought new sacrifice. Praying the Rosary, they never forgot to include the prayer after each decade Our Lady taught them to say.” Later in life, Lucia, who had become Sister Maria Lucia of Jesus and of the Immaculate Heart, a Portuguese Catholic Discalced Carmelite, stated in an interview, “Taking into account the behavior of mankind, only a small part of the human race will be saved.” – sobering words indeed!

God’s Mercy

That is why it is so important that we take to heart the words which our Lord Jesus said to Saint Maria Faustina, which we find in her diary, Divine Mercy in My Soul:

“In the Old Covenant I sent prophets wielding thunderbolts to My people. Today I am sending you with My mercy to the people of the whole world. I do not want to punish aching mankind, but I desire to heal it, pressing it to My Merciful Heart. I use punishment when they themselves force Me to do so; My hand is reluctant to take hold of the sword of justice. Before the Day of Justice I am sending the Day of Mercy.” (Diary, § 1588)

Saint Faustina would write many times about the reality and the horrors of Hell. In one account, she writes:

“One day, I saw two roads. One was broad, covered with sand and flowers, full of joy, music and all sorts of pleasures. People walked along it, dancing and enjoying themselves. They reached the end without realizing it. And at the end of the road there was a horrible precipice; that is the abyss of Hell. The souls fell blindly into it; as they walked, so they fell. And their number was so great that it was impossible to count them.

“And I saw the other road, or rather a path, for it was narrow and strewn with thorns and rocks; and the people who walked along it had tears in their eyes, and all kinds of suffering befell them. Some fell down upon the rocks, but stood up immediately and went on. At the end of the road there was a magnificent garden filled with all sorts of happiness, and all these souls entered there. At the very first instant they forgot all their sufferings.” (Diary, § 153)

In 1936, Saint Faustina wrote about her visit to the abode of Hell:

“Today, I was led by an Angel to the chasms of Hell. It is a place of great torture; how awesomely large and extensive it is! The kinds of tortures I saw: the first torture that constitutes Hell is the loss of God; the second is perpetual remorse of conscience; the third is that one’s condition will never change; the fourth is the fire that will penetrate the soul without destroying it, a terrible suffering, since it is a purely spiritual fire, lit by God’s anger; the fifth torture is conditional darkness and a terrible suffocating smell, and despite the darkness, the devils and the souls of the damned see each other and all the evil, both of others and their own; the sixth torture is the constant company of Satan, the seventh torture is horrible despair, hatred of God, vile words, curses and blasphemies.

“These are the tortures suffered by all the damned together, but that is not the end of the sufferings. There are special tortures destined for particular souls. These are the torments of the senses. Each soul undergoes terrible and indescribable sufferings, related to the manner in which it has sinned. There are caverns and pits of torture where one form of agony differs from another.

“I would have died at the very sight of these tortures if the omnipotence of God had not supported me. Let the sinner know that he will be tortured throughout all eternity, in those senses which he made use of to sin. I am writing this at the command of God, so that no soul may find an excuse by saying there is no Hell, or that nobody has ever been there, and so no one can say what it is like.”

“I, Sister Faustina, by the order of God, have visited the abysses of Hell so that I might tell souls about it and testify to its existence. I cannot speak about it now; but I have received a command  from God to leave it in writing. The devils were full of hatred for me, but they had to obey me at the command of God. What I have written is but a pale shadow of the things I saw. But I noticed one thing: that most of the souls there are those who disbelieved that there is a Hell.

“When I came to, I could hardly recover from the fright. How terribly souls suffer there! Consequently, I pray even more fervently for the conversion of sinners. I incessantly plead God’s mercy upon them. O my Jesus, I would rather be in agony until the end of the world, amidst the greatest sufferings, then offend You by the least sin. (Diary, § 741)

Saint Faustina also wrote about visiting both Heaven and Purgatory, but this post is focused primarily upon the reality of Hell and the Divine Justice which awaits all of God’s children who do not open their hearts to God’s Truth and what He expects from each of us, as taught to us by Sacred Scripture and the teaching Magisterium of our Holy Catholic faith.

What gives any soul a lasting hope, however, in the midst of all that we witness on a daily basis and all that we must endure in this life, our Lord promised to Saint Faustina:

“With souls that have recourse to My mercy and with those that glorify and proclaim My great mercy to others, I will deal according to My infinite mercy at the hour of their death.” (Diary, § 379)

“These souls will shine with a special brightness in the next life. Not one of them will go into the fire of Hell. I shall particularly defend each one of them at the hour of death.” (Diary, § 1224)

May each of us take to heart the words which our Lord once spoke, and yet His words are truly timeless:

“For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him.” (John 3:16-17)

May God bless you, God love you, and may God always keep each and every one of you. 

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MER I EVANGELIZATION APOSTOLATE OF GOD’S DIVINE LOVE AND MERCY

1 KOMMENTARFölj konversation

  1. suzanamonikaDin kommentar inväntar granskning.father ANTE of dalmacija have good tips how to reduce this issue doctor thomas merton sign of JONA even father saint of teresa of baby JESUS followed JONA his favourite father had ups and down because of beeing all alone with many female daughters and none wife she died very young : https://www.bitno.net/vjera/duhovnost/ante-vuckovic-osamljenost-je-muka-a-samoca-je-zelja/#.YVEj_1AfCzs.link

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Breviar – Kyrkans dagliga bön

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Läsningsgudstjänst
Den 27 september 2021, måndag
Vincent de Paul präst

Gud, kom till min räddning.
Herre, skynda till min hjälp.
Ära vare Fadern och Sonen och den helige Ande,
nu och alltid och i evigheters evighet. Amen. (Halleluja.)

Hymn

Under natten eller tidigt om morgonen:

Se. detta är en vakans tid
— så talar Skriften manande —
då himmelrikets härskare
skall komma till sin bröllopsfest.

Med tända facklor i sin hand
och under glädjerop och dans
skall då de visa jungfrur
gå att möta själens sanne vän.

Därutanför de fåvitska
skall lämnas kvar i natt och kval;
för sent de klappat på den port
som leder in till rikets bord.

Låt oss med hjärtan brinnande
gå vägen fram med vaksamhet,
beredda för det ögonblick
då Kristus kommer, högtidsklädd.

O Herre, gör oss värdiga
att träda in i ärans sal,
och låt oss med de heliga
där sjunga evig jubelsång. Amen.

Under dagen:

Ej finns i himmel, ej på jord
så tröstrikt namn, så dyrbart ord
som Jesu namn; dess salighet
når över tid och evighet.

I Jesu namn i dopets stund
Gud gjort med oss ett livsförbund.
I detta namn i all vår tid
vi vinner seger, äger frid.

Det namnet över alla namn
oss lede till en salig hamn.
O Fader vår, av nåd oss giv
i Jesu namn ett evigt liv. Amen.

Ant. 1 Vänd ditt öra till mig, o Gud. Skynda att rädda mig.

Psalm 31:2-17,20-25
En plågad människas bön
Fader, i dina händer lämnar jag min ande (Luk 23:46)

I

Till dig, Herre, tar jag min tillflykt, +
låt mig aldrig komma på skam, *
befria mig i din rättfärdighet.

Vänd ditt öra till mig, skynda att rädda mig, *
var mig en fast klippa,
en borg som blir min räddning.Ty du är mitt bergfäste och min borg, *
och du skall, för ditt namns skull, leda och föra mig.

Du skall dra mig ur det nät som de lade ut för mig, *
ty du är mitt värn.I din hand befaller jag min ande, *
du befriar mig, Herre, du trofaste Gud.

Jag hatar dem som håller sig till fåfängliga avgudar, *
men jag förtröstar på Herren.Jag vill jubla och vara glad över din nåd,
ty du såg till mitt lidande, *
du tog dig an mig när jag var i nöd,

du överlämnade mig inte i fiendens hand *
utan ställde mina fötter på rymlig plats.Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.

Ant. 1 Vänd ditt öra till mig, o Gud. Skynda att rädda mig.

Ant. 2 Låt ditt ansikte lysa över din tjänare.

II

Var mig nådig, Herre, ty jag är i nöd,
av sorg är mitt öga förmörkat, *
ja, både min själ och min kropp.

Mitt liv har försvunnit i bedrövelse *
och mina år i suckan.Min kraft är bruten genom min missgärning, *
och benen i min kropp är maktlösa.

För alla mina ovänners skull har jag blivit till skam, *
ja, till stor skam inför mina grannaroch till skräck för mina förtrogna; *
de som ser mig på gatan flyr undan.

Jag är bortglömd, som om jag var död, *
jag har blivit som ett sönderslaget kärl.Jag hör mig förtalas av många, *
skräck från alla sidor!

De rådslår med varandra *
och stämplar för att ta mitt liv.Men jag förtröstar på dig, *
Herre, jag säger: ”Du är min Gud.”

Min tid står i dina händer, *
rädda mig från mina fienders hand
och mina förföljare.Låt ditt ansikte lysa över din tjänare, *
hjälp mig i din nåd.

Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.
Ant. 2 Låt ditt ansikte lysa över din tjänare.

Ant. 3 Lovad vare Herren, som bevisat mig sin underbara nåd.

III

Stor är din godhet, +
den du förvarar åt dem som fruktar dig, *
och i allas åsyn
bevisar dem som tar sin tillflykt till dig!

Du bevarar dem i ditt ansiktes beskydd
när människor gaddar sig samman, *
du döljer dem i din hydda mot tungornas angrepp.Lovad vare Herren, +
ty han har bevisat mig sin underbara nåd *
genom att ge mig en tillflykt.

Ty jag sade i min ångest: +
”Jag är bortdriven från dina ögon.” *
Ändå hörde du mina böner, när jag ropade.Älska Herren, alla ni hans fromma, +
Herren bevarar de trogna, *
men han vedergäller i fullt mått
de högmodigas gärningar.

Var frimodiga och oförfärade i era hjärtan, *
alla ni som sätter ert hopp till Herren.Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.

Ant. 3 Lovad vare Herren, som bevisat mig sin underbara nåd.

Led mig i din sanning, och lär mig,
ty du är min frälsnings Gud.

Första läsningen
Fil 1:12-26
Fånge för Kristi skull. Lovprisa Kristus med min kropp

Jag vill att ni skall veta, bröder, att det som hänt mig snarast har fört evangeliet framåt. Det har nu blivit klart för hela pretoriet, och alla andra också, att det är för Kristi skull som jag sitter fången, och de flesta av bröderna har genom min fångenskap stärkts i sin tro på Herren, så att de vågar pre-dika Guds ord ännu mera oförskräckt än förut. Visst finns det en del som förkunnar Kristus för att de är avundsjuka och vill ställa till bråk. En del däremot har goda avsikter, och de förkunnar av kärlek; de vet ju att jag är satt att för-svara evangeliet. Men de andra är bråkmakare och talar om Kristus inte av rena motiv utan för att göra det svårare för mig i min fångenskap. Än sen? Falska eller hederliga syften – i vilket fall som helst blir Kristus förkunnad, och det gläder jag mig över.
Men också i fortsättningen skall jag kunna glädja mig. Jag vet ju att allt detta kommer att leda till min räddning, tack vare era böner och den hjälp som Jesu Kristi ande ger. Jag väntar och hoppas att jag aldrig skall stå där med skam, utan att jag nu som alltid öppet skall våga lovprisa Kristus med min kropp, vare sig den skall leva eller dö. Ty för mig är livet Kristus och döden en vinning – såvida inte ett fortsatt liv här på jorden ger mig en vinst genom mitt arbete, för då vet jag inte vad jag skall välja. Jag slits åt båda hållen: jag längtar efter att bryta upp och vara hos Kristus, det vore ju det allra bästa. Men för er skull är det viktigare att jag lever kvar här, det är jag övertygad om, och jag vet att jag kommer att bli kvar och stanna hos er alla för att hjälpa er till framsteg och glädje i tron. Och genom mig, genom att jag kommer till er igen, skall ni bli allt stoltare över att tillhöra Kristus Jesus.

ResponsoriumJag väntar och hoppas att jag aldrig skall stå där med skam,
+ och må jag alltid öppet våga lovprisa Kristus med min kropp, vare sig den skall leva eller dö.
För mig är livet Kristus och döden en vinning,
+ och må jag alltid öppet våga lovprisa Kristus med min kropp, vare sig den skall leva eller dö.

Andra läsningen
Ur ett brev av Vincent de Paul om kärleken till de fattiga.
Tjänsten för de fattiga går före allt annat

Vi får inte bedöma de fattiga efter hur de är klädda eller efter deras yttre; inte heller efter deras själsgåvor. Om ni ser de fattiga i trons ljus, kommer ni att se att de företräder Guds Son, som själv valde fattigdomen. När han led förlorade han nästan en människas utseende och blev en dårskap för hedningarna och en stötesten för judarna. Men därigenom visade han sig som en förkunnare för de fattiga: Han har sänt mig för att förkunna ett glatt budskap för de fattiga. Det bör också vi känna i vårt inre och göra som Kristus gjorde: sörja för de fattiga, trösta dem, stödja dem och tala väl om dem.
Kristus ville själv födas fattig, han samlade fattiga om-kring sig som lärjungar och han blev själv de fattigas tjänare. Han gjorde deras öde så till sitt eget att han kunde säga att det goda eller onda som någon visar de fattiga, det visar de mot honom.
Eftersom Gud älskar de fattiga, älskar han också alla de-ras välgörare. Ty när någon har en människa kär, så älskar han också denna människas vänner och välgörare.
Därför hoppas också vi på Guds kärlek för de fattigas skull. Därför vill vi besöka dem och ta oss an de svaga och fattiga med ett så hjärtligt medlidande att vi kan säga med aposteln: Jag har blivit alltför alla. Samtidigt som vi, i omsorgen om de fattiga, är av hjärtat berörda av deras elände, ber vi Gud att ingjuta medlidande och förbarmande i oss, och uthållighet i tjänandet.
Tjänsten åt de fattiga måste gå före allt annat och utföras utan dröjsmål. Om en fattig behöver medicin eller annan vård under bönetiden, gå då lugnt till honom och stå Gud till tjänst med det som behöver göras där, som om ni för Guds skull går från Gud. Ni underlåter en gudstjänst för att utföra en annan tjänst åt Gud.
När ni därför lämnar bönen för att tjäna den fattige så tänk på att ni också då tjänar Gud. Kärleken står högre än alla regler. Allt måste vara inriktat mot kärleken. Hon är den verkliga härskarinnan. Vad hon bjuder, måste vi göra. Må vi alltså tjäna de fattiga med förnyad kärlek. Låt oss i synnerhet söka upp de mest övergivna. De är givna åt oss som herrar och mästare.

Responsorium 1 Kor 9:19,22; Job 29:15-16Fri och oberoende av alla har jag gjort mig till allas slav. För att vinna de svaga har jag inför dem varit svag.
+ Allt har jag varit inför alla, för att åtminstone rädda några.
Ögon blev jag för den blinde, och fötter var jag åt den halte. Jag var en fader för de fattiga.
+ Allt har jag varit inför alla, för att åtminstone rädda några.

Slutbön

Himmelske Fader, du rustade den helige präster Vincentius med apostolisk kraft till hjälp för de fattiga och till fostran av kyrkans tjänare. Håll oss brinnande, som han, i anden, så att vi älskar det han älskade och lever som han lärde. Genom din Son Jesus Kristus, vår Herre och Gud, som med dig, Fader, och den helige Ande, lever och råder i evigheters evigheter.

Texter från: ”Kyrkans dagliga bön” – Stockholm Katolska Stift – Liturgiska Nämnden 1990 Tryckt med bidrag från Missionary Oblates of Mary Immaculate, United States Province, överlämnat till minne av bp John Taylor OMI.
Läsningar från ”Läsningar till Kyrkans Dagliga Bön” – Stockholm Katolska Stift – Liturgiska Nämnden 1996.
Förord till ”Kyrkans dagliga Bön” av bp Hubertus Brandenburg

S. Cosmæ et Damiani Martyrum ~ III. classis
Tempora: Feria Secunda infra Hebdomadam XVIII post Octavam Pentecostes IV. Septembris

Sancta Missa

Compare Divinum Officium Date
9-27-2021
↓ ↑ Ordo Options

Ante Missam

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Incipit
Sacerdos paratus cum ingreditur ad Altare, facta illi debita reverentia, signat se signo crucis a fronte ad pectus, et clara voce dicit:
In nómine Patris, ✠ et Fílii, et Spíritus Sancti. Amen.
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Beginning
The priest, bowing down at the foot of the altar, makes the Sign of the Cross, from his forehead to his breast, and says:
In the Name of the Father, and of the Son, ✠ and of the Holy Ghost. Amen.
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Deinde, iunctis manibus ante pectus, incipit Antiphonam:
S. Introíbo ad altáre Dei.
M. Ad Deum, qui lætíficat iuventútem meam.
Postea alternatim cum Ministris dicit sequentem:
Ps. 42, 1-5
S. Iúdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso érue me.
M. Quia tu es, Deus, fortitúdo mea: quare me repulísti, et quare tristis incédo, dum afflígit me inimícus?
S. Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum et in tabernácula tua.
M. Et introíbo ad altáre Dei: ad Deum, qui lætíficat iuventútem meam.
S. Confitébor tibi in cíthara, Deus, Deus meus: quare tristis es, ánima mea, et quare contúrbas me?
M. Spera in Deo, quóniam adhuc confitébor illi: salutáre vultus mei, et Deus meus.
S. Glória Patri, et Fílio, et Spirítui Sancto.
M. Sicut erat in princípio, et nunc, et semper: et in sǽcula sæculórum. Amen.
Sacerdos repetit Antiphonam:
S. Introíbo ad altáre Dei.
M. Ad Deum, qui lætíficat iuventútem meam.
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Then joining his hands before his breast, he begins the Anthem:
P. I will go in to the altar of God.
S. To God who giveth joy to my youth.
The priest alternates with the server in reciting this psalm to express his desire, joy and confidence in going to the altar of the Sacrifice.
Ps. 42, 1-5.
P. Judge me, O God, and distinguish my cause from the nation which is not holy: deliver me from the unjust and deceitful man.
S. For Thou, O God, art my strength: why hast Thou cast me off? and why go I sorrowful whilst the enemy afflicteth me?
P. Send forth Thy light and Thy truth: they have conducted me and brought me unto Thy holy mount, and into Thy tabernacles.
S. And I will go in to the altar of God: to God who giveth joy to my youth.
P. To Thee, O God, my God, I will give praise upon the harp; why art thou sad, O my soul, and why dost thou disquiet me?
S. Hope in God, for I will still give praise to Him: the salvation of my countenance and my God.
P. Glory be to the Father, and to the Son, and to the Holy Ghost.
S. As it was in the beginning, is now, and ever shall be, world without end. Amen.
The priest repeats the Anthem:
P. I will go in to the altar of God.
S. To God who giveth joy to my youth.
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Signat se, dicens:
V. Adiutórium nostrum ✠ in nómine Dómini.
R. Qui fecit cælum et terram.
Deinde iunctis manibus profunde inclinatus facit Confessionem.
Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Ioánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis, fratres: quia peccávi nimis cogitatióne, verbo et ópere: Percutit sibi pectus ter, dicens: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Ioánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vos, fratres, oráre pro me ad Dóminum, Deum nostrum.
M. Misereátur tui omnípotens Deus, et, dimíssis peccátis tuis, perdúcat te ad vitam ætérnam.
Sacerdos dicit:
S. Amen.
et erigit se. Deinde Ministri repetunt Confessionem: et ubi a Sacerdote dicebatur vobis, fratres, et vos, fratres, a Ministris dicitur tibi, pater, et te, pater.
M. Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Ioánni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et tibi, pater: quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Ioánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et te, pater, oráre pro me ad Dóminum, Deum nostrum.
Postea Sacerdos, iunctis manibus, facit absolutionem, dicens:
S. Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam.
R. Amen.
Signat se signo crucis, dicens:
S. Indulgéntiam, ✠ absolutiónem et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus.
R. Amen.
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The priest, signing himself with the Sign of the Cross, says:
P. Our help ✠ is in the Name of the Lord.
S. Who made heaven and earth.
Then, joining his hands, and humbly bowing down, he says the Confiteor:
P. I confess to almighty God, to the blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, to all the Saints, and to you, brothers, that I have sinned exceedingly in thought, word, and deed, Here he strikes his breast thrice. through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, brothers, to pray to the Lord our God for me.
S. May almighty God be merciful to thee, and forgiving thy sins, bring thee to everlasting life.
The priest answers:
P. Amen.
The server says the Confiteor.
S. I confess to almighty God, to the blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, to all the Saints, and to you, Father, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, Father, to pray to the Lord our God for me.
Then the priest, with his hands joined, says:
P. May almighty God be merciful to thee, and forgiving thy sins, bring thee to everlasting life.
S. Amen.
Signing himself with the Sign of the Cross, the priest says:
P. May the ✠ almighty and merciful Lord grant us pardon, absolution, and remission of our sins.
S. Amen.
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Et inclinatus prosequitur:
V. Deus, tu convérsus vivificábis nos.
R. Et plebs tua lætábitur in te.
V. Osténde nobis, Dómine, misericórdiam tuam.
R. Et salutáre tuum da nobis.
V. Dómine, exáudi oratiónem meam.
R. Et clamor meus ad te véniat.
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Et extendens ac iungens manus, clara voce dicit:
Orémus, ei ascendens ad Altare, dicit secreto:
Aufer a nobis, quǽsumus, Dómine, iniquitátes nostras: ut ad Sancta sanctórum puris mereámur méntibus introíre. Per Christum, Dóminum nostrum. Amen.
Deinde, manibus iunctis super Altare, inclinatus dicit:
Orámus te, Dómine, per mérita Sanctórum tuórum, Osculatur Altare in medio quorum relíquiæ hic sunt, et ómnium Sanctórum: ut indulgére dignéris ómnia peccáta mea. Amen.
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Bowing down, he proceeds:
P. O God, Thou wilt turn again and quicken us.
S. And thy people shall rejoice in Thee.
P. Show us, O Lord, Thy mercy.
S. And grant us Thy salvation.
P. O Lord, hear my prayer.
S. And let my cry come before Thee.
P. The Lord be with you.
S. And with thy spirit.
First extending, then joining his hands, the priest says audibly: ”Let us pray”. Then ascending to the altar, he says secretly:
Let us pray.
Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies, through Christ our Lord. Amen.
His hands joined, and bowing down over the altar, the priest says:
We beseech Thee, O Lord, by the merits of Thy Saints, He kisses the sacred stone whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen.
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Introitus
Eccli 44:15 et 14
Sapiéntiam Sanctórum narrent pópuli, et laudes eórum núntiet ecclésia: nómina autem eórum vivent in sǽculum sǽculi.
Ps 32:1
Exsultáte, iusti, in Dómino: rectos decet collaudátio.
V. Glória Patri, et Fílio, et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen.
Sapiéntiam Sanctórum narrent pópuli, et laudes eórum núntiet ecclésia: nómina autem eórum vivent in sǽculum sǽculi.
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Introit
Ecclus 44:15, 14
At gatherings the wisdom of the Saints is retold, and the assembly sings their praises; their name lives on and on.
Ps 32:1
Exult, you just, in the Lord; praise from the upright is fitting.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
At gatherings the wisdom of the Saints is retold, and the assembly sings their praises; their name lives on and on.
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Kyrie
Qua finita, iunctis manibus, accedit ad medium altaris et, alternatim cum Ministris, dicit:
S. Kýrie, eléison.
M. Kýrie, eléison.
S. Kýrie, eléison.
M. Christe, eléison.
S. Christe, eléison.
M. Christe, eléison.
S. Kýrie, eléison.
M. Kýrie, eléison.
S. Kýrie, eléison.
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Kyrie

P. Lord, have mercy.
S. Lord, have mercy.
P. Lord, have mercy.
S. Christ, have mercy.
P. Christ, have mercy.
S. Christ, have mercy.
P. Lord, have mercy.
S. Lord, have mercy.
P. Lord, have mercy.
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Gloria
Postea in medio Altaris extendens et iungens manus, caputque aliquantulum inclínans, dicit, si dicendum est, Glória in excélsis Deo, et prosequitur iunctis manibus. Cum dicit Adorámus te, Grátias agimus tibi, et Iesu Christe, et Suscipe deprecatiónem, inclinat caput; et in fine dicens: Cum Sancto Spíritu, signat se a fronte ad pectus.
Glória in excélsis Deo. Et in terra pax homínibus bonæ voluntátis. Laudámus te. Benedícimus te. Adorámus te. Glorificámus te. Grátias ágimus tibi propter magnam glóriam tuam. Dómine Deus, Rex cæléstis, Deus Pater omnípotens. Dómine Fili unigénite, Iesu Christe. Dómine Deus, Agnus Dei, Fílius Patris. Qui tollis peccáta mundi, miserére nobis. Qui tollis peccáta mundi, súscipe deprecatiónem nostram. Qui sedes ad déxteram Patris, miserére nobis. Quóniam tu solus Sanctus. Tu solus Dóminus. Tu solus Altíssimus, Iesu Christe. Cum Sancto Spíritu ✠ in glória Dei Patris. Amen.
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Gloria
Afterwards, standing at the middle of the altar, extending and then joining his hands,and bowing slightly, the priest says — except during Lent, Advent and in Masses for the Dead — the Gloria. When he says the words: We adore Thee, We give Thee thanks; Jesus Christ; and Receive our prayer, he bows, and at the end he signs himself with the Sign of the Cross from forehead to breast:
Glory be to God on high, and on earth peace to men of good will. We praise Thee. We bless Thee. We adore Thee. We glorify Thee. We give Thee thanks for Thy great glory. O Lord God, heavenly King, God the Father almighty. O Lord Jesus Christ, the only begotten Son. O Lord God, Lamb of God, Son of the Father. Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our prayer. Who sittest at the right hand of the Father, have mercy on us. For Thou only art holy. Thou only art the Lord. Thou only art most high, O Jesus Christ. Together with the Holy Ghost ✠ in the glory of God the Father. Amen.
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Oratio
Deinde osculatur Altare in medio, et versus ad populum dicit:
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Postea dicit: Orémus, et Orationes, unam aut plures, ut ordo Officii postulat. Sequitur Epistola, Graduale, Tractus, vel Allelúia cum Versu, aut Sequentia, prout Tempus aut qualitas Missæ postulat.
Orémus.
Præsta, quǽsumus, omnípotens Deus: ut, qui sanctórum Mártyrum tuórum Cosmæ et Damiáni natalítia cólimus, a cunctis malis imminéntibus, eórum intercessiónibus, liberémur.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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Collect
Then the priest kisses the altar, and turning to the people says:
V. The Lord be with you.
R. And with thy spirit.
The Collects mean the collected prayers of all the faithful assisting at the Holy Sacrifice. Raising his voice, his hands, and his sentiments to God, the priest excites the faithful to unite their prayers with his.
Let us pray.
Grant, we beseech You, almighty God, that we who celebrate the anniversary of the death of Your holy Martyrs, Cosmas and Damian, may by their intercession be delivered from all the evils that threaten us.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
R. Amen.
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Lectio
Léctio libri Sapiéntiæ
Sap 5:16-20
Iusti autem in perpétuum vivent, et apud Dóminum est merces eórum, et cogitátio illórum apud Altíssimum. Ideo accípient regnum decóris, et diadéma speciéi de manu Dómini: quóniam déxtera sua teget eos, et bráchio sancto suo deféndet illos. Accípiet armatúram zelus illíus, et armábit creatúram ad ultiónem inimicórum. Induet pro thoráce iustítiam, et accípiet pro gálea iudícium certum. Sumet scutum inexpugnábile æquitátem.
R. Deo grátias.
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Lesson
Lesson from the book of Wisdom
Wis 5:16-20
But the just live forever, and in the Lord is their recompense, and the thought of them is with the Most High. Therefore shall they receive the splendid kingdom and the beauteous diadem from the hand of the Lord – for He shall shelter them with His right hand, and protect them with His holy arm. He shall take His zeal for armor and He shall arm creation to requite the enemy; He shall don justice for a breastplate and shall wear sure judgment for a helmet; He shall take rectitude as an invincible shield.
R. Thanks be to God.
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Graduale
Ps 33:18-19
Clamavérunt iusti, et Dóminus exaudívit eos: et ex ómnibus tribulatiónibus eórum liberávit eos.
V. Iuxta est Dóminus his, qui tribuláto sunt corde: et húmiles spíritu salvabit. Allelúia, allelúia.
V. Hæc est vera fratérnitas, quæ vicit mundi crímina: Christum secuta est, ínclita tenens regna cœléstia. Allelúia.
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Gradual
Ps 33:18-19
When the just cry out, the Lord hears them, and from all their distress He rescues them.
V. The Lord is close to the brokenhearted, and those who are crushed in spirit He saves. Alleluia, alleluia.
V. This is the true brotherhood which overcame the wickedness of the world; it followed Christ, holding fast to the glorious heavenly kingdom. Alleluia.
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Evangelium
Si vero Sacerdos sine Diacono et Subdiacono celebrat, delato libro ad aliud cornu Altaris, inclinatus in medio, iunctis manibus dicit:
Munda cor meum ac lábia mea, omnípotens Deus, qui lábia Isaíæ Prophétæ cálculo mundásti igníto: ita me tua grata miseratióne dignáre mundáre, ut sanctum Evangélium tuum digne váleam nuntiáre. Per Christum, Dóminum nostrum. Amen.
Iube, Dómine, benedícere. Dóminus sit in corde meo et in lábiis meis: ut digne et competénter annúntiem Evangélium suum. Amen.
Deinde, conversus ad librum, iunctis manibus, dicit:
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Et pronuntians: Inítium, sive Sequéntia sancti Evangélii, signat librum, et se in fronte, ore et pectore, et legit Evangelium, ut dictum est. Quo finito, respondet Minister: Laus tibi, Christe, et Sacerdos osculatur Evangelium, dicens: per evangelica dicta, ut supra.
Sequéntia +︎ sancti Evangélii secúndum Lucam
R. Glória tibi, Dómine.
Luc 6:17-23
In illo témpore: Descéndens Iesus de monte, stetit in loco campéstri, et turba discipulórum eius, et multitúdo copiósa plebis ab omni Iudæa, et Ierúsalem, et marítima, et Tyri, et Sidónis, qui vénerant, ut audírent eum et sanaréntur a languóribus suis. Et, qui vexabántur a spirítibus immúndis, curabántur. Et omnis turba quærébat eum tángere: quia virtus de illo exíbat, et sanábat omnes. Et ipse, elevátis óculis in discípulos suos, dicebat: Beáti,páuperes: quia vestrum est regnum Dei. Beáti, qui nunc esurítis: quia saturabímini. Beáti, qui nunc fletis: quia ridébitis. Beáti éritis, cum vos óderint hómines, et cum separáverint vos et exprobráverint, et eiécerint nomen vestrum tamquam malum, propter Fílium hóminis. Gaudéte in illa die et exsultáte: ecce enim, merces vestra multa est in cœlo.
R. Laus tibi, Christe.
S. Per Evangélica dicta, deleántur nostra delícta.
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Gospel
The Missal is transferred to the other side of the altar. At Low Masses, the priest, bowing down at the middle of the altar, with his hands joined, says:
Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias with a burning coal, and vouchsafe, through Thy gracious mercy, so to purify me, that I may worthily announce Thy holy Gospel. Through Christ our Lord. Amen.
Give me Thy blessing, O Lord. The Lord be in my heart and on my lips, that I may worthily and in a becoming manner, proclaim His holy Gospel. Amen.

P. The Lord be with you.
S. And with thy spirit.
Continuation ✠ of the Holy Gospel according to Luke
R. Glory be to Thee, O Lord.
Luke 6:17-23
At that time, Jesus coming down from the mountain, took His stand on a level stretch, with a crowd of His disciples, and a great multitude of people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to listen to Him and to be healed of their diseases. And those who were troubled with unclean spirits were cured. And all the crowd were trying to touch Him, for power went forth from Him and healed all. And He lifted up His eyes to His disciples, and said, Blessed are you poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. Blessed shall you be when men hate you, and when they shut you out, and reproach you, and reject your name as evil, because of the Son of Man. Rejoice on that day and exult, for behold your reward is great in heaven.
R. Praise be to Thee, O Christ.
S. By the words of the Gospel may our sins be blotted out.
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Credo
omit.
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Creed
omit.
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Offertorium
Deinde osculatur Altare, et versus ad populum, dicit:
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Postea dicit: Orémus, et Offertorium.
Orémus.
Ps 5:12-13
Gloriabúntur in te omnes, qui díligunt nomen tuum: quóniam tu, Dómine, benedíces iusto: Dómine, ut scuto bonæ voluntátis tuæ coronásti nos.
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Offertory
The priest kisses the altar, and turning to the people says:
P. The Lord be with you.
S. And with thy spirit.
After saluting the people once more, the priest enters upon the Sacrifice of the Mass proper and urges the faithful to pray with him.
Let us pray.
Ps 5:12-13
All who love Your name shall glory in You, for You, O Lord, bless the just man; O Lord, You surround us with the shield of Your good will.
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Quo dicto, si est Missa sollemnis, Diaconus porrigit Celebranti Patenam cum Hostia: si privata, Sacerdos ipse accipit Patenam cum Hostia, quam offerens, dicit:
Súscipe, sancte Pater, omnípotens ætérne Deus, hanc immaculátam hóstiam, quam ego indígnus fámulus tuus óffero tibi Deo meo vivo et vero, pro innumerabílibus peccátis, et offensiónibus, et neglegéntiis meis, et pro ómnibus circumstántibus, sed et pro ómnibus fidélibus christiánis vivis atque defúnctis: ut mihi, et illis profíciat ad salútem in vitam ætérnam. Amen.
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Then the priest reads the Offertory-verse, a short quotation from Holy Scripture which varies with the Mass of each day. This being finished, he offers the bread and wine, which, by virtue of the words of consecration, he is going to change into the adorable Body and Blood of Jesus Christ. He takes the paten with the host and offering it up, says:
Accept, O holy Father, almighty and eternal God, this unspotted host, which I, Thy unworthy servant, offer unto Thee, my living and true God, for my innumerable sins, offenses, and negligences, and for all here present: as also for all faithful Christians, both living and dead, that it may avail both me and them for salvation unto life everlasting. Amen.
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Deinde faciens crucem cum eadem Patena, deponit Hostiam super Corporale. Diaconus ministrat vinum, Subdiaconus aquam in Calice: vel si privata est Missa, utrumque infundit Sacerdos, et aquam miscendam in Calice benedicit signo crucis, dicens:
Deus, ✠ qui humánæ substántiæ dignitátem mirabíliter condidísti, et mirabílius reformásti: da nobis per huius aquæ et vini mystérium, eius divinitátis esse consórtes, qui humanitátis nostræ fíeri dignátus est párticeps, Iesus Christus, Fílius tuus, Dóminus noster: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus: per ómnia sǽcula sæculórum. Amen.
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Making the Sign of the Cross with the paten, he places the host upon the corporal. He pours wine and water into the chalice, blessing the water before it is mixed. He pours a few drops of water into the chalice containing wine, in remembrance of the water and blood which flowed from the side of Jesus when pierced by the soldier’s lance.
O God, who, in creating human nature, didst wonderfully dignify it, and still more wonderfully restore it, grant that, by the Mystery of this water and wine, we may be made partakers of His divine nature, who vouchsafed to be made partaker of our human nature, even Jesus Christ our Lord, Thy Son, who with Thee, liveth and reigneth in the unity of the Holy Ghost, God: world without end. Amen.
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Postea accipit Calicem, et offert dicens:
Offérimus tibi, Dómine, cálicem salutáris, tuam deprecántes cleméntiam: ut in conspéctu divínæ maiestátis tuæ, pro nostra et totíus mundi salúte, cum odóre suavitátis ascéndat. Amen.
Deinde facit signum crucis cum Calice, et illum ponit super Corporale, et Palla cooperit: tum, iunctis manibus super Altare, aliquantulum inclinatus, dicit:
In spíritu humilitátis et in ánimo contríto suscipiámur a te, Dómine: et sic fiat sacrifícium nostrum in conspéctu tuo hódie, ut pláceat tibi, Dómine Deus.
Erectus expandit manus, easque in altum porrectas iungens, elevátis ad cælum oculis et statim demissis, dicit:
Veni, sanctificátor omnípotens ætérne Deus: Benedicit Oblata, prosequendo: et béne ✠ dic hoc sacrifícium, tuo sancto nómini præparátum.
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Then the priest takes the chalice, and offers it, saying:
We offer unto Thee, O Lord, the chalice of salvation, beseeching Thy clemency, that it may ascend before Thy divine Majesty, as a sweet savor, for our salvation, and for that of the whole world. Amen.
The priest makes the Sign of the Cross with the chalice, places it upon the corporal, and covers it with the pall. Then, with his hands joined upon the Altar, and slightly bowing down, he says:
Accept us, O Lord, in the spirit of humility and contrition of heart, and grant that the sacrifice which we offer this day in Thy sight may be pleasing to Thee, O Lord God.
Raising his eyes towards heaven, extending and then joining his hands, the priest makes the Sign of the Cross over the host and the chalice, while he invokes the Holy Spirit.
Come, O almighty and eternal God, the Sanctifier, and bless ✠ this Sacrifice, prepared for the glory of Thy holy Name.
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Sacerdos lavat manus, dicens:
Ps. 25, 6-12
Lavábo inter innocéntes manus meas: et circúmdabo altáre tuum, Dómine: Ut áudiam vocem laudis, et enárrem univérsa mirabília tua. Dómine, diléxi decórem domus tuæ et locum habitatiónis glóriæ tuæ. Ne perdas cum ímpiis, Deus, ánimam meam, et cum viris sánguinum vitam meam: In quorum mánibus iniquitátes sunt: déxtera eórum repléta est munéribus. Ego autem in innocéntia mea ingréssus sum: rédime me et miserére mei. Pes meus stetit in dirécto: in ecclésiis benedícam te, Dómine.
V. Glória Patri, et Fílio, et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, et in sǽcula sæculórum. Amen.
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The priest washes his fingers to symbolize the great purity and inner cleanliness of those who offer or participate in this great Sacrifice.
Psalm 25. 6-12
I will wash my hands among the innocent: and I will compass Thine altar, O Lord That I may hear the voice of praise: and tell of all Thy wonderous works. I have loved, O Lord, the beauty of Thy house and the place where Thy glory dwelleth. Take not away my soul, O God, with the wicked: nor my life with blood-thirsty men. In whose hands are iniquities, their right hand is filled with gifts. But I have walked in my innocence: redeem me, and have mercy on me. My foot hath stood in the direct way, in the churches I will bless Thee, O Lord.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
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Deinde, aliquantulum inclinatus in medio Altaris, iunctis manibus super eo, dicit:
Súscipe, sancta Trínitas, hanc oblatiónem, quam tibi offérimus ob memóriam passiónis, resurrectiónis, et ascensiónis Iesu Christi, Dómini nostri: et in honórem beátæ Maríæ semper Vírginis, et beáti Ioannis Baptistæ, et sanctórum Apostolórum Petri et Pauli, et istórum et ómnium Sanctórum: ut illis profíciat ad honórem, nobis autem ad salútem: et illi pro nobis intercédere dignéntur in cælis, quorum memóriam ágimus in terris. Per eúndem Christum, Dóminum nostrum. Amen.
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Bowing down before the middle of the alter, the priest, with joined hands, says:
Receive, O holy Trinity, this oblation which we make to Thee, in memory of the Passion, Resurrection and Ascension of our Lord Jesus Christ, and in honor of Blessed Mary, ever Virgin, blessed John the Baptist, the holy Apostles Peter and Paul, and of all the Saints, that it may avail unto their honor and our salvation, and may they vouchsafe to intercede for us in heaven, whose memory we celebrate on earth. Through the same Christ our Lord. Amen.
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Postea osculatur Altare, et versus ad populum extendens, et iungens manus, voce paululum elevata, dicit:
S. Oráte, fratres: ut meum ac vestrum sacrifícium acceptábile fiat apud Deum Patrem omnipoténtem.
Minister, seu circumstantes respondent: alioquin ipsemet Sacerdos:
M. Suscípiat Dóminus sacrifícium de mánibus tuis vel meis ad laudem et glóriam nominis sui, ad utilitátem quoque nostram, totiúsque Ecclésiæ suæ sanctæ.
Sacerdos submissa voce dicit:
S. Amen.
Deinde, manibus extensis, absolute sine Orémus subiungit Orationes secretas.

Secreta
Sanctórum tuórum nobis, Dómine, pia non desit orátio: quæ et múnera nostra concíliet, et tuam nobis indulgéntiam semper obtíneat.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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The priest kisses the altar and, turning towards the people, extending, then joining his hands, says audibly:
P. Brethren, pray that my Sacrifice and yours may be acceptable to God the Father almighty.
The server answers:
S. May the Lord receive the Sacrifice from thy hands, to the praise and glory of His Name, to our benefit and that of all His holy Church.
The priest answers in a low voice:
P. Amen.
Then, with outstretched hands, he recites the Secret Prayers, not beginning with Oremus. The Secret Prayers vary with the Mass, and are found in the Mass of the Day. These being finished, the priest says or sings: P. World without end. S. Amen.

Secret
Let not the gracious prayer of Your saints fail us, O Lord, but may it make our offerings acceptable to You and obtain for us your mercy.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
R. Amen.
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Præfatio
Quibus finitis, cum pervenerit ad conclusionem, clara voce dicit: Per ómnia sǽcula sæculórum, cum Præfatione, ut in sequentibus. Præfationem incipit ambabus manibus positis hinc inde super Altare: quas aliquantulum elevat, cum dicit: Sursum corda. Iungit eas ante pectus, et caput inclinat, cum dicit: Grátias agamus Dómino, Deo nostro. Deinde disiungit manus, et disiunctas tenet usque ad finem Præfationis: qua finita, iterum iungit eas, et inclinatus dicit: Sanctus. Et cum dicit: Benedíctus, qui venit, signum crucis sibi producit a fronte ad pectus.
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
V. Sursum corda.
R. Habémus ad Dóminum.
V. Grátias agámus Dómino, Deo nostro.
R. Dignum et iustum est.

Communis
Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: per Christum, Dóminum nostrum. Per quem maiestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Cæli cælorúmque Virtútes ac beáta Séraphim sócia exsultatióne concélebrant. Cum quibus et nostras voces ut admítti iubeas, deprecámur, súpplici confessione dicéntes:

Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt cæli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.
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Preface
The priest begins the preface, a call to render thanks to God the Father, through Jesus Christ, in union with all the heavenly spirits. The prayer of thanksgiving and praise varies with important Feasts. The priest begins the Preface, holding his hands over the altar:
P. The Lord be with you.
S. And with thy spirit.
P. Lift up your hearts.
S. We have lifted them up to the Lord.
P. Let us give thanks to the Lord our God.
S. It is meet and just.

Common
It is truly meet and just, and profitable unto salvation, that we should at all times, and in all places, give thanks to Thee, O Holy Lord, Father Almighty, eternal God, through Christ, our Lord. Through whom the Angels praise Thy Majesty, the Dominions adore it, the Powers are in awe. Which the heavens and the hosts of heaven together with the blessed Seraphim joyfully do magnify. And do Thou command that it be permitted us to join with them in confessing Thee, while we say with lowly praise:

Holy, Holy, Holy, Lord God of Sabaoth! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is He that cometh in the Name of the Lord! Hosanna in the highest!
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Canon
Finita præfatione, sacerdos extendens, elevans aliquantulum et iungens manus, elevansque ad cælum oculos, et statim demittens, profunde inclinatus ante Altare, manibus super eo positis, dicit :
Te ígitur, clementíssime Pater, per Iesum Christum, Fílium tuum, Dóminum nostrum, súpplices rogámus, ac pétimus, osculatur Altare et, iunctis manibus ante pectus, dicit: uti accépta hábeas et benedícas, Signat ter super Hostiam et Calicem simul, dicens: hæc ✠ dona, hæc ✠ múnera, hæc ✠ sancta sacrifícia illibáta, Extensis manibus prosequitur: in primis, quæ tibi offérimus pro Ecclésia tua sancta cathólica: quam pacificáre, custodíre, adunáre et régere dignéris toto orbe terrárum: una cum fámulo tuo Papa nostro nomen Papae et Antístite nostro nomen Episcopi et ómnibus orthodóxis, atque cathólicæ et apostólicæ fídei cultóribus.
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Canon
We therefore, humbly pray and beseech Thee, most merciful Father, through Jesus Christ; Thy Son, our Lord, He kisses the altar that Thou wouldst vouchsafe to accept and bless He joins his hands and signs the oblation thrice with the Sign of the Cross. these ✠ gifts, these ✠ presents, these ✠ holy unspotted Sacrifices, Then extending his hands, he proceeds: which in the first place we offer Thee for Thy holy Catholic Church to which vouchsafe to grant peace, as also to preserve, unite, and govern it throughout the world, together with Thy servant name of Pope our Pope, and name of Bishop our Bishop, and all orthodox believers and professors of the Catholic and Apostolic Faith.
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Commemoratio pro vivis
Meménto, Dómine, famulórum famularúmque tuarum N. et N. Iungit manus, orat aliquantulum pro quibus orare intendit: deinde manibus extensis prosequitur: et ómnium circumstántium, quorum tibi fides cógnita est et nota devótio, pro quibus tibi offérimus: vel qui tibi ófferunt hoc sacrifícium laudis, pro se suísque ómnibus: pro redemptióne animárum suárum, pro spe salútis et incolumitátis suæ: tibíque reddunt vota sua ætérno Deo, vivo et vero.
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Commemoration of the Living
Be mindful, O Lord, of Thy servants and handmaidens, N. et N. The priest joins his hands and prays silently for those for whom he intends to pray. Then extending his hands, he proceeds: and of all here present, whose faith and devotion are known unto Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise for themselves, their families and friends, for the redemption of their souls, for the health and salvation they hope for; and who now pay their vows to Thee, the everlasting, living and true God.
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Communicántes, et memóriam venerántes, in primis gloriósæ semper Vírginis Maríæ, Genetrícis Dei et Dómini nostri Iesu Christi: sed et beáti Ioseph, eiúsdem Vírginis Sponsi,
et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Iacóbi, Ioánnis, Thomæ, Iacóbi, Philíppi, Bartholomǽi, Matthǽi, Simónis et Thaddǽi: Lini, Cleti, Cleméntis, Xysti, Cornélii, Cypriáni, Lauréntii, Chrysógoni, Ioánnis et Pauli, Cosmæ et Damiáni: et ómnium Sanctórum tuórum; quorum méritis precibúsque concédas, ut in ómnibus protectiónis tuæ muniámur auxílio. Iungit manus Per eúndem Christum, Dóminum nostrum. Amen.
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We pray in union with and honor the memory, especially of the glorious ever Virgin Mary, mother of our God and Lord Jesus Christ: as also of the blessed Joseph, her Spouse,
and of the blessed Apostles and Martyrs Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon, and Thaddeus; Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints, through whose merits and prayers, grant that we may in all things be defended by the help of Thy protection. He joins his hands. Through the same Christ our Lord. Amen.
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Tenens manus expansas super Oblata, dicit:
Hanc ígitur oblatiónem servitútis nostræ, sed et cunctæ famíliæ tuæ,
quǽsumus, Dómine, ut placátus accípias: diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum iúbeas grege numerári. Iungit manus Per Christum, Dóminum nostrum. Amen.
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Spreading his hands over the oblation, he says:
We therefore beseech Thee, O Lord, graciously to accept this oblation of our service, as also of Thy whole family;
and to dispose our days in Thy peace, preserve us from eternal damnation, and rank us in the number of Thine Elect. He joins his hands. Through the same Christ our Lord. Amen.
Quam oblatiónem tu, Deus, in ómnibus, quǽsumus, Signat ter super Oblata, bene ✠ díctam, adscríp ✠ tam, ra ✠ tam, rationábilem, acceptabilémque fácere dignéris: Signat semel super Hostiam, ut nobis Cor ✠ pus, et semel super Calicem, et San ✠ guis fiat dilectíssimi Fílii tui, Iungit manus, Dómini nostri Iesu Christi.
Which oblation do Thou, O God, vouchsafe in all respects, He signs thrice the oblation with the Sign of the Cross. to bless, ✠ approve, ✠ ratify, ✠ make worthy and acceptable; He signs again the Host and chalice with the Sign of the Cross. that it may be made for us the Body ✠ and Blood ✠ of Thy most beloved Son Jesus Christ our Lord.
Qui prídie quam paterétur, Accipit Hostiam, accépit panem in sanctas ac venerábiles manus suas, Elevat oculos ad cælum, elevátis óculis in cælum ad te Deum, Patrem suum omnipoténtem, Caput inclinat, tibi grátias agens, Signat super Hostiam, bene ✠ díxit, fregit, dedítque discípulis suis, dicens: Accípite, et manducáte ex hoc omnes.
Who, the day before He suffered, He takes the host. took bread into His holy and venerable hands, He raises his eyes to heaven. and with His eyes lifted up towards heaven unto Thee, God, His almighty Father, giving thanks to Thee, He signs the host with the Sign of the Cross He blessed ✠ it, broke it and gave it to His disciples saying: Take and eat ye all of this,
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Tenens ambabus manibus Hostiam inter indices et pollices, profert verba consecrationis secrete, distincte et attente super Hostiam, et simul super omnes, si plures sint consecrandæ.

HOC EST ENIM CORPUS MEUM.

Quibus verbis prolatis, statim Hostiam consecratam genuflexus adorat: surgit, ostendit populo, reponit super Corporale, et genuflexus iterum adorat: nec amplius pollices et indices disiungit, nisi quando Hostia tractanda est, usque ad ablutionem digitorum.

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The words of the Consecration of the Host:

FOR THIS IS MY BODY.

After pronouncing the words of the Consecration, the priest, kneeling, adores the Sacred Host; rising, he elevates It. — Look up at the Sacred Host, with faith, piety, and love, saying: ”My Lord and my God.” — and then placing It on the corporal, again adores It. After this he never disjoins his fingers and thumbs, except when he is to take the Host, until after the washing of his fingers.
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Tunc, detecto Calice, dicit:
Símili modo postquam cenátum est, Ambabus manibus accipit Calicem, accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas: item Caput inclinat, item tibi grátias agens, Sinistra tenens Calicem, dextera signat super eum, bene ✠ díxit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes.
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Consecration of the Wine Then, uncovering the chalice, the priest says:
In like manner, after He had supped, He takes the chalice with both his hands. taking also this excellent chalice into His holy and venerable hands He takes the chalice in his left hand, and with his right he signs it with the Sign of the Cross. He blessed ✠ , and gave it to His disciples, saying: Take and drink ye all of this,
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Profert verba consecrationis super Calicem, attente, continuate, et secrete, tenens illum parum elevatum.

HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET ÆTERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.

Quibus verbis prolatis, deponit Calicem super Corporale, et dicens secrete:
Hæc quotiescúmque fecéritis, in mei memóriam faciétis.
Genuflexus adorat: surgit, ostendit populo, deponit, cooperit, et genuflexus iterum adorat.
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The words of Consecration of the Chalice

FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH; WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.

After the elevation of the Chalice, the priest says in a low voice:
As often as ye do these things, ye shall do them in remembrance of Me.
The priest kneels and adores the Precious Blood; rising, he elevates the Chalice, and setting it down he covers it and adores it again.
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Deinde disiunctis manibus dicit:
Unde et mémores, Dómine, nos servi tui, sed et plebs tua sancta, eiúsdem Christi Fílii tui, Dómini nostri, tam beátæ passiónis, nec non et ab ínferis resurrectiónis, sed et in cælos gloriósæ ascensiónis: offérimus præcláræ maiestáti tuæ de tuis donis ac datis, Iungit manus, et signat ter super Hostiam, et Calicem simul, dicens: hóstiam ✠ puram, hóstiam ✠ sanctam, hóstiam ✠ immaculátam, Signat semel super Hostiam, dicens: Panem ✠ sanctum vitæ ætérnæ, et semel super Calicem, dicens: et Cálicem ✠ salútis perpétuæ.
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With his hands held apart, he then proceeds
Wherefore, O Lord, we Thy servants, as also Thy holy people, calling to mind the blessed Passion of the same Christ, Thy Son, our Lord, and also His Resurrection from the dead and His glorious Ascension into heaven: do offer unto Thy most excellent Majesty of Thine own gifts, bestowed upon us, He joins his hands and signs thrice the Host and Chalice with the Sign of the Cross. a pure ✠ Host, a holy ✠ Host, an unspotted ✠ Host, He signs the Host and the Chalice, with the Sign of the Cross. the holy ✠ Bread of eternal life, and the Chalice ✠ of everlasting salvation.
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Extensis manibus prosequitur:
Supra quæ propítio ac seréno vultu respícere dignéris: et accépta habére, sicúti accépta habére dignátus es múnera púeri tui iusti Abel, et sacrifícium Patriárchæ nostri Abrahæ: et quod tibi óbtulit summus sacérdos tuus Melchísedech, sanctum sacrifícium, immaculátam hóstiam.
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Extending his hands, he proceeds
Upon which vouchsafe to look with a propitious and serene countenance, and to accept them, as Thou wert graciously pleased to accept the gifts of Thy just servant Abel, and the sacrifice of our patriarch Abraham, and that which Thy high priest Melchisedech offered to Thee, a holy Sacrifice, and unspotted Victim.
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Profunde inclinatus, iunctis manibus et super Altare positis, dicit:
Súpplices te rogámus, omnípotens Deus: iube hæc perférri per manus sancti Angeli tui in sublíme altáre tuum, in conspéctu divínæ maiestátis tuæ: ut, quotquot Osculatur Altare, ex hac altáris participatióne sacrosánctum Fílii tui Iungit manus, et signat semel super Hostiam, et semel super Calicem, Cor ✠ pus, et Sán ✠ guinem sumpsérimus, Seipsum signat, dicens: omni benedictióne cælésti et grátia repleámur. Iungit manus. Per eúndem Christum, Dóminum nostrum. Amen.
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Bowing down, with his hands joined and placed upon the altar, he says:
We most humbly beseech Thee, almighty God, command these offerings to be borne by the hands of Thy holy Angels to Thine altar on high, in the sight of Thy divine majesty, that as many He kisses the altar. as shall partake of the most holy He joins his hand, and signs the Host and the Chalice with the Sign of the Cross. Body ✠ and Blood ✠ of Thy Son He signs himself with the Sign of the Cross. at this altar, may be filled with every heavenly grace and blessing. Through the same Christ our Lord. Amen.
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Commemoratio pro defunctis
Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N., qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis. Iungit manus, orat aliquántulum pro iis defunctis, pro quibus orare intendit, deinde extensis manibus prosequitur: Ipsis, Dómine, et ómnibus in Christo quiescéntibus locum refrigérii, lucis, et pacis, ut indúlgeas, deprecámur. Iungit manus, et caput inclinat, dicens: Per eúndem Christum, Dóminum nostrum. Amen.
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Commemoration of the Dead
Remember also, O Lord, Thy servants and handmaids N. and N., who are gone before us with the sign of faith, and rest in the sleep of peace. He joins his hands and prays for such of the dead as he intends to pray for, then extending his hands he proceeds: To these, O Lord, and to all that rest in Christ, grant, we beseech Thee, a place of refreshment, light, and peace; He joins his hands, and bows his head: Through the same Christ our Lord. Amen.
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Manu dextera percutit sibi pectus, elata aliquantulum voce dicens:
Nobis quoque peccatóribus Extensis manibus ut prius, secrete prosequitur: fámulis tuis, de multitúdine miseratiónum tuárum sperántibus, partem áliquam et societátem donáre dignéris, cum tuis sanctis Apóstolis et Martýribus: cum Ioánne, Stéphano, Matthía, Bárnaba, Ignátio, Alexándro, Marcellíno, Petro, Felicitáte, Perpétua, Agatha, Lúcia, Agnéte, Cæcília, Anastásia, et ómnibus Sanctis tuis: intra quorum nos consórtium, non æstimátor mériti, sed véniæ, quǽsumus, largítor admítte. Iungit manus. Per Christum, Dóminum nostrum.
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Pronounces in a somewhat elevated tone of voice, to symbolize an act of public self-humiliation; at the same time he strikes his breast in a token of contrition.
To us also, Thy sinful servants, confiding in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy Apostles and Martyrs, with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy Saints, into whose company we beseech Thee to admit us, not weighing our merits, but pardoning our offenses. He joins his hands. Through Christ our Lord.
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Per quem hæc ómnia, Dómine, semper bona creas, Signat ter super Hostiam, et Calicem simul, dicens: sanctí ✠ ficas, viví ✠ ficas, bene ✠ dícis et præstas nobis.
Discooperit Calicem, genuflectit, accipit Hostiam inter pollicem et indicem manus dexteræ: et tenens sinistra Calicem, cum Hostia signat ter a labio ad labium Calicis, dicens:
Per ip ✠ sum, et cum ip ✠ so, et in ip ✠ so, Cum ipsa Hostia signat bis inter se et Calicem, dicens: est tibi Deo Patri ✠ omnipoténti, in unitáte Spíritus ✠ Sancti,
Elevans parum Calicem cum Hostia, dicit:
omnis honor, et glória.
ponit Hostiam, Calicem Palla cooperit, genuflectit, surgit, et dicit intellegibili voce vel cantat:
Per ómnia sǽcula sæculórum.
R. Amen.
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By Whom, O Lord, Thou dost ever create. He signs thrice the Host and the Chalice, saying: sanctify, ✠ quicken, ✠ bless, ✠ and give unto us all these good things.
He uncovers the Chalice, and genuflects: then taking the Host in his right hand, and holding the Chalice in his left, he signs with the Sign of the Cross three times across the Chalice, saying:
By Him, ✠ and with Him, ✠ and in Him ✠ He signs twice between the Chalice and his breast. is to Thee, God the Father ✠ almighty, in the unity of the Holy ✠ Ghost,
He elevates a little the Chalice with the Host.
all honor and glory.
Replacing the Host, and covering the Chalice, he kneels down, and rising again, he says or sings:
P. World without end.
S. Amen.
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Preparatio Communionis
Iungit manus.
Orémus: Præcéptis salutáribus móniti, et divína institutióne formáti audémus dícere:
Extendit manus.
Pater noster, qui es in cælis. Sanctificétur nomen tuum. Advéniat regnum tuum. Fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie. Et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris. Et ne nos indúcas in tentatiónem:
R. Sed líbera nos a malo.
S. Sacerdos secrete dicit : Amen.
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Preparation for Communion
Let us pray. Instructed by Thy saving precepts, and following Thy divine institution, we are bold to say:
Our Father, who art in heaven, hallowed be Thy Name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation.
M. But deliver us from evil.
P. Amen.
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Deinde manu dextera accipit inter indicem et medium digitos Patenam, quam tenens super Altare erectam, dicit secrete:
Líbera nos, quǽsumus, Dómine, ab ómnibus malis, prætéritis, præséntibus et futúris: et intercedénte beáta et gloriósa semper Vírgine Dei Genetríce María, cum beátis Apóstolis tuis Petro et Paulo, atque Andréa, et ómnibus Sanctis, Signat se cum Patena a fronte ad pectus, da propítius pacem in diébus nostris: Patenam osculatur, ut, ope misericórdiæ tuæ adiúti, et a peccáto simus semper líberi et ab omni perturbatióne secúri.
Submittit Patenam Hostiæ, discooperit Calicem, genuflectit, surgit, accipit Hostiam, et eam super Calicem tenens utraque manu, frangit per medium, dicens:
Per eúndem Dóminum nostrum Iesum Christum, Fílium tuum.
Et mediam partem, quam in dextera manu tenet, ponit super Patenam. Deinde ex parte, quæ in sinistra remanserat, frangit particulam, dicens:
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus.
Aliam mediam partem, quam in sinistra manu habet, adiungit mediæ super Patenam positæ, et particulam parvam dextera retinens super Calicem, quem sinistra per nodum infra cuppam tenet, dicit intellegibili voce vel cantat:
V. Per ómnia sǽcula sæculórum.
R. Amen.
Cum ipsa particula signat ter super Calicem, dicens:
Pax Dómini sit semper vobíscum.
R. Et cum spíritu tuo.
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Then the priest takes the paten between the first and second finger and says:
Deliver us, we beseech Thee, O Lord, from all evils, past, present, and to come; and by the intercession of the Blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, He signs himself with the paten, and then kisses it. mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance.
He places the paten under the Host, uncovers the Chalice, and makes a genuflection; rising, he takes the Host and breaks It in the middle over the Chalice, saying:
Through the same Jesus Christ, Thy Son, our Lord.
He puts the Part which is in his right hand upon the paten, and breaks a Particle from the other Part in his left hand, saying:
Who with Thee in the unity of the Holy Ghost liveth and reigneth God,
He places the Half which is in his left hand on the paten, and holding the Particle which he broke off in his right hand, and the Chalice in his left, he says:
P. World without end.
S. Amen.
The priest makes the Sign of the Cross with the Particle over the Chalice, saying:
P. The peace ✠ of the Lord be ✠ always with ✠ you.
S. And with thy spirit.
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Particulam ipsam immittit in Calicem, dicens secrete:
Hæc commíxtio, et consecrátio Córporis et Sánguinis Dómini nostri Iesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen.
Cooperit Calicem, genuflectit, surgit, et inclinatus Sacramento, iunctis manibus, et ter pectus percutiens, intellegibili voce dicit:
39
He puts the Particle into the Chalice, saying:
May this mixture and consecration of the Body and Blood of our Lord Jesus Christ be to us who receive it effectual unto eternal life. Amen.
He covers the Chalice, genuflects and rises; than bowing down and striking his breast thrice, he says:
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Agnus Dei, qui tollis peccáta mundi: miserére nobis.
Agnus Dei, qui tollis peccáta mundi: miserére nobis.
Agnus Dei, qui tollis peccáta mundi: dona nobis pacem.
40

Lamb of God, who takest away the sins of the world, have mercy on us.
Lamb of God, who takest away the sins of the world, have mercy on us.
Lamb of God, who takest away the sins of the world, grant us peace.
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Deinde, iunctis manibus super Altare, inclinatus dicit secrete sequentes Orationes:
Dómine Iesu Christe, qui dixísti Apóstolis tuis: Pacem relínquo vobis, pacem meam do vobis: ne respícias peccáta mea, sed fidem Ecclésiæ tuæ; eámque secúndum voluntátem tuam pacificáre et coadunáre dignéris: Qui vivis et regnas Deus per ómnia sǽcula sæculórum. Amen.
41
With his hands joined and resting on the altar, standing inclined, he says the three following prayers:
O Lord Jesus Christ, who saidst to Thine Apostles: Peace I leave you, My peace I give you: regard not my sins, but the faith of Thy Church; and vouchsafe to grant her that peace and unity which is agreeable to Thy will: Who livest and reignest God, world without end. Amen.
Dómine Iesu Christe, Fili Dei vivi, qui ex voluntáte Patris, cooperánte Spíritu Sancto, per mortem tuam mundum vivificásti: líbera me per hoc sacrosánctum Corpus et Sánguinem tuum ab ómnibus iniquitátibus meis, et univérsis malis: et fac me tuis semper inhærére mandátis, et a te numquam separári permíttas: Qui cum eódem Deo Patre et Spíritu Sancto vivis et regnas Deus in sǽcula sæculórum. Amen.
O Lord Jesus Christ, Son of the living God, who, according to the will of Thy Father, with the cooperation of the Holy Ghost, hast by Thy death given life to the world; deliver me by this Thy most sacred Body and Blood, from all my iniquities and from all evils; and make me always cleave to Thy commandments, and suffer me never to be separated from Thee, Who livest and reignest, with the same God the Father and the Holy Ghost, God, world without end. Amen.
Percéptio Córporis tui, Dómine Iesu Christe, quod ego indígnus súmere præsúmo, non mihi provéniat in iudícium et condemnatiónem: sed pro tua pietáte prosit mihi ad tutaméntum mentis et córporis, et ad medélam percipiéndam: Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. Amen.
Let not the partaking of Thy Body, O Lord, Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but let it, through Thy mercy, become a safeguard and remedy, both for soul and body; Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, world without end. Amen.
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Genuflectit, surgit, et dicit:
Panem cæléstem accípiam, et nomen Dómini invocábo.
Deinde parum inclinatus, accipit ambas partes Hostiæ inter pollicem et indicem sinistræ manus, et Patenam inter eundem indicem et medium supponit, et dextera tribus vicibus percutiens pectus, elata aliquantulum voce, ter dicit devote et humiliter:
V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
V. Dómine, non sum dignus, Et secrete prosequitur: ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
44
The priest genuflects, rises and says:
I will take the Bread of heaven, and will call upon the Name of the Lord.
Slightly inclining, he takes both halves of the Host between the thumb and forefinger of his left hand, and the paten between the same forefinger and the middle one; then striking his breast with his right hand, and raising his voice a little, he says three times devoutly and humbly:
V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed.
V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed.
V. Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed.
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Postea dextera se signans cum Hostia super Patenam, dicit:
Corpus Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
Et se inclinans, reverenter sumit ambas partes Hostiæ: quibus sumptis, deponit Patenam super Corporale, et erigens se iungit manus, et quiescit aliquantulum in meditatione Sanctissimi Sacramenti.
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Then with his right hand, making the Sign of the Cross with the Host over the paten, he says:
The Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
He then reverently receives both halves of the Host, joins his hands, and meditates a short time.
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Deinde discooperit Calicem, genuflectit, colligit fragmenta, si quæ sint, extergit Patenam super Calicem, interim dicens:
Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? Cálicem salutáris accípiam, et nomen Dómini invocábo. Laudans invocábo Dóminum, et ab inimícis meis salvus ero.
Accipit Calicem manu dextera, et eo se signans, dicit:
Sanguis Dómini nostri Iesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
Et sinistra supponens Patenam Calici, reverenter sumit totum Sanguinem cum particula. Quo sumpto, si qui sunt communicandi, eos communicet, antequam se purificet
46
Then he uncovers the Chalice, genuflects, collects whatever fragments may remain on the corporal, and purifies the paten over the Chalice, saying:
What return shall I make to the Lord for all He has given to me? I will take the chalice of salvation, and call upon the Name of the Lord. Praising I will call upon the Lord, and I shall be saved from my enemies.
The priest takes the Chalice and making the Sign of the Cross with it, says:
The Blood of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
Then he receives all the Precious Blood, together with the Particle.
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Communio

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Communio

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Postea dicit:
Quod ore súmpsimus, Dómine, pura mente capiámus: et de múnere temporáli fiat nobis remédium sempitérnum.
Interim porrigit Calicem ministro, qui infundit in eo parum vini, quo se purificat: deinde prosequitur:
Corpus tuum, Dómine, quod sumpsi, et Sanguis, quem potávi, adhǽreat viscéribus meis: et præsta; ut in me non remáneat scélerum mácula, quem pura et sancta refecérunt sacraménta: Qui vivis et regnas in sǽcula sæculórum. Amen.
Abluit et extergit digitos, ac sumit ablutionem: extergit os et Calicem, quem, plicato Corporali, operit et collocat in Altari ut prius: deinde prosequitur Missam.
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The priest says silently:
Grant, O Lord, that what we have taken with our mouth, we may receive with a pure mind; and from a temporal gift may it become to us an eternal remedy.
Then he holds out the Chalice to the server — in Solemn Masses to the deacon — who pours wine into it for the first ablution, then the priest proceeds:
May Thy Body, O Lord, which I have received, and Thy Blood which I have drunk, cleave to my bowels; and grant that no stain of sin may remain in me, who have been fed with this pure and holy Sacrament; Who livest and reignest for ever and ever. Amen.
The priest then washes his fingers and receives the second ablution. Then he covers the chalice and folding the corporal, places it on the chalice, as at the beginning of Mass, and goes to the right side of the altar to say the prayers from the Missal.
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Communio
Ps 78:2; 78:11
Posuérunt mortália servórum tuórum, Dómine, escas volatilíbus cœli, carnes Sanctórum tuórum béstiis terræ: secúndum magnitúdinem bráchii tui pósside fílios morte punitórum.
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Communion
Ps 78:2, 11
They have given the corpses of Your servants, O Lord, as food to the birds of heaven, the flesh of Your faithful ones to the beasts of the earth. With Your great power free those doomed to death.
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Postcommunio
Dicta antiphona ad Communionem, osculatur altare, et versus ad populum dicit :
S. Dóminus vobíscum.
R. Et cum spíritu tuo.
Deinde, reversus ad altare, dicit :
Orémus.
Prótegat, quǽsumus, Dómine, pópulum tuum et participátio cœléstis indúlta convívii, et deprecátio colláta Sanctórum.
Per Dóminum nostrum Iesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum.
R. Amen.
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Post Communion
The priest kisses the altar. Then he turns to the people, and says or sings:
P. The Lord be with you.
S. And with thy spirit.
Let us pray.
May the participation granted in Your heavenly banquet and the united prayers of the saints, we beseech You, O Lord, protect Your people.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
R. Amen.
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Conclusio
Dicto, post ultimam Orationem,
S. Dóminus vobíscum.
M. Et cum spíritu tuo,
dicit pro Missæ qualitate, vel Ite, Missa est, vel Benedicámus Dómino. Deo grátias.
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Conclusion
He turns to the people and says:
P. The Lord be with you.
S. And with thy spirit.
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V. Ite, Missa est.
R. Deo grátias.
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V. Go, the Mass is ended.
R. Thanks be to God.
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Tunc celebrans inclinat se ante medium altaris, et manibus iunctis super illud, dicit secrete:
Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium, quod óculis tuæ maiestátis indígnus óbtuli, tibi sit acceptábile, mihíque et ómnibus, pro quibus illud óbtuli, sit, te miseránte, propitiábile. Per Christum, Dóminum nostrum. Amen.
53
May the performance of my homage be pleasing to Thee, O holy Trinity: and grant that the Sacrifice which I, though unworthy, have offered up in the sight of Thy Majesty, may be acceptable to Thee, and through Thy mercy, be a propitiation for me, and for all those for whom I have offered it. Through Christ our Lord. Amen.
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Deinde osculatur Altare: et elevatis oculis, extendens, elevans et iungens manus, caputque Cruci inclínans, dicit:
Benedícat vos omnípotens Deus,
et versus ad populum, semel tantum benedícens, etiam in Missis sollemnibus; In Missa Pontificali ter benedicitur, ut in Pontificali habetur. Deinde prosequitur:
Pater, et Fílius, ✠ et Spíritus Sanctus.
R. Amen.
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He kisses the altar, and raising his eyes, extending, raising and joining his hands, he bows down his head and says:
P. May almighty God the Father, Son, ✠ and Holy Ghost,

bless you.
S. Amen.
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Deinde sacerdos in cornu Evangelii, iunctis manibus dicit:
V. Dóminus vobíscum.
R. Et cum spíritu tuo.
Et signans signo crucis primum Altare vel librum, deinde se in fronte, ore et pectore, dicit:
Inítium +︎ sancti Evangélii secúndum Ioánnem
R. Glória tibi, Dómine.
Ioann. 1, 1-14.
Iunctis manibus prosequitur:
In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in princípio apud Deum. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est: in ipso vita erat, et vita erat lux hóminum: et lux in ténebris lucet, et ténebræ eam non comprehendérunt.
Fuit homo missus a Deo, cui nomen erat Ioánnes. Hic venit in testimónium, ut testimónium perhibéret de lúmine, ut omnes créderent per illum. Non erat ille lux, sed ut testimónium perhibéret de lúmine.
Erat lux vera, quæ illúminat omnem hóminem veniéntem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognóvit. In própria venit, et sui eum non recepérunt. Quotquot autem recepérunt eum, dedit eis potestátem fílios Dei fíeri, his, qui credunt in nómine eius: qui non ex sanguínibus, neque ex voluntáte carnis, neque ex voluntáte viri, sed ex Deo nati sunt. Genuflectit dicens: Et Verbum caro factum est, Et surgens prosequitur: et habitávit in nobis: et vídimus glóriam eius, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis.
R. Deo grátias.
Finito Evangelio sancti Ioannis, discedens ab Altari, pro gratiarum actione dicit Ant. Trium puerórum, cum reliquis, ut habetur in principio Missalis.
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Then turning to the Gospel side of the altar, the priest says:
P. The Lord be with you.
S. And with thy spirit.
He then traces the Sign of the Cross, first upon the altar, and then upon his forehead, lips, and breast, and says:
The beginning +︎ of the holy Gospel according to John
R. Glory be to Thee, O Lord.
John 1, 1-14

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made: in Him was life, and the life was the Light of men; and the Light shineth in darkness, and the darkness did not comprehend it.
There was a man sent from God, whose name was John. This man came for a witness, to testify concerning the Light, that all might believe through Him. He was not the Light, but he was to testify concerning the Light.
That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him to them He gave power to become sons of God, to them that believe in His Name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Here all kneel. And the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the Only begotten of the Father, full of grace and truth.
R. Thanks be to God.
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Orationes Leonis XIII

S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus.
O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen.
S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus.
O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen.
S. Ave María, grátia plena, Dóminus tecum, benedícta tu in muliéribus et benedíctus fructus ventris tui, Iesus.
O. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc et in hora mortis nostræ. Amen.

O. Salve Regína, Mater misericórdiæ, vita, dulcédo, et spes nostra, salve. Ad te clamámus, éxsules fílii Evæ. Ad te suspirámus geméntes et flentes in hac lacrymárum valle. Eia ergo, Advocáta nostra, illos tuos misericórdes óculos ad nos convérte. Et Iesum, benedíctum fructum ventris tui, nobis, post hoc exílium, osténde. O clemens, o pia, o dulcis Virgo Mária.
S. Ora pro nobis, sancta Dei Génitrix.
O. Ut digni efficiámur promissiónibus Christi.

S. Orémus. Deus, refúgium nostrum et virtus, pópulum ad te clamántem propítius réspice; et intercedénte gloriósa, et immaculáta Vírgine Dei Genitríce María, cum beáto Ioseph, eius Sponso, ac beatis Apóstolis tuis Petro et Paulo, et ómnibus Sanctis, quas pro conversióne peccatórum, pro libertáte et exaltatióne sanctæ Matris Ecclésiæ, preces effúndimus, miséricors et benígnus exáudi. Per eúndem Christum Dóminum nostrum. Amen.

O. Sancte Míchaël Archángele, defénde nos in prǽlio; contra nequítiam et insídias diáboli esto præsídium. Imperet illi Deus, súpplices deprecámur: tuque, Princeps milítiæ Cæléstis, sátanam aliósque spíritus malígnos, qui ad perditiónem animárum pervagántur in mundo, divína virtúte in inférnum detrúde. Amen.

S. Cor Iesu sacratíssimum.
O. Miserére nobis.
S. Cor Iesu sacratíssimum.
O. Miserére nobis.
S. Cor Iesu sacratíssimum.
O. Miserére nobis.
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Leonine Prayers
To be said kneeling after the celebration of Low Mass.
P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus.
A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen.
P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus.
A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen.
P. Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus.
A. Holy Mary, Mother of God, Pray for us sinners, now and at the hour of our death. Amen.

A. Hail, holy Queen, Mother of Mercy, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious Advocate, thine eyes of mercy towards us. And after this our exile, show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.
P. Pray for us, O Holy Mother of God.
O. That we may be made worthy of the promises of Christ.

P. Let us pray. O God, our refuge and our strength, look down in mercy on Thy people who cry to Thee; and by the intercession of the glorious and Immaculate Virgin Mary, Mother of God, of St. Joseph her Spouse, of Thy blessed Apostles Peter and Paul, and of all the Saints, in mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of our holy Mother the Church. Through the same Christ our Lord. Amen.

A. Holy Michael Archangel, defend us in the day of battle; be our safeguard against the wickedness and snares of the devil. — May God rebuke him, we humbly pray: and do thou, Prince of the heavenly host, by the power of God thrust down to hell Satan and all wicked spirits, who wander through the world for the ruin of souls. Amen.

P. Most Sacred Heart of Jesus,
A. Have mercy upon us.
P. Most Sacred Heart of Jesus,
A. Have mercy upon us.
P. Most Sacred Heart of Jesus,
A. Have mercy upon us.
Post Missam
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ad är bön? Ett samtal med Gud eller tiga i Närvaro?

De som i åratal har upplevt en form av stillhetsbön, aniconic och tyst, kommer att ha lagt märke till hur bön långsamt går från den dialogiska formen till närvaron.

Vi skulle kunna säga i lämpliga ordalag: från en ”personlig” form till en ”transpersonell” form.

Det är viktigt att komma ihåg att frågan om bön – om Gud besvarar böner och om han hör oss när vi ber – hänger samman med hur man förstår den gudomliga naturen.

Bön: inte bara dialog med Gud

Att identifiera ”den” gudomligheten (den gudomliga varelse) med ”den” Guden (den gudomliga enheten) har berövat oss en mer inkluderande förståelse inte bara av verkligheten utan har också begränsat bönen till formen av konversation/dialog med Gud.

Den gudomliganaturen (divinitas)är gemensam inte bara för Gud(deus/trinitas)utan för hela verkligheten. All verklighet deltar i den gudomliga varelse: från kvantvibrationerna till de mest utvecklade formerna av materia, upp till kännande, medvetet och självmedvetet liv. Vi skulle kunna säga – enligt den medeltida kategorin ”stege” eller varelsekedja – att alla varelser från de lägre till de högre (växter, djur, män och änglar) deltar i Guds varelse. Ipsum esse subsistens.

Vad är Guds gudomliga natur? Det är Anden, det är Livet, det är en kreativ aktivitet som överskrider sig själv. Ande är kärlek, vitalitet och kreativ kraft.

Denna ande är det som gör ”Guden” till ”den suprema gudomliga enheten” och alla varelser som deltar i den gudomliga naturen som i huvudsak är ”ande”.

Stillhetens bön är den form av bön som överskrider samtalet med de gudomliga personerna (representationer av den gudomliga naturen) och ber i anden, i själens djup, Närvaron i närvaro. Det är inte en personlig och vardaglig form (I-You) men det är en transpersonell form (Närvaro). Det är en enkel ”att vara där”. Av denna anledning – kan vi säga – är den tysta bönen i tystnadsbönen en form av andlig ”Att vara där”.

Bönens taxibilar – till Sonens Fader i den Helige Ande – placerar bönen i Faderns riktning med medling av den inkarnerade Sonen (Jesus från Nasaret) i den Helige Ande. Denna form av talspråklig bön innebär alltid en dialog med Jesus och ibland med Fadern.

Saint Ignatius av Loyola – i de andliga övningarna – sätter också in Our Lady för att göra samtalet mer artikulerat. Som man kan se finns det inget samtal med den Helige Ande. Eftersom? Mitt svar är just för att det är bönens djup/botten. Och denna ”botten” är det som gör det möjligt att föra ett samtal med Gud Fadern och Jesus Kristus. I tystnadens bön – paradoxalt nog – är man kung– är han i Anden utan att inleda samtal. Man går bortom bönens personliga/dialogiska dimension och går in i den transpersonella.

När Eckhart säger, ”Jag ber till Gud att befria mig från Gud” (Meister Eckhart, Kommentar till Johannes evangelium, nr 611), tror vi att han säger nonsens! I stället är det den rena sanningen. Bön från/i djupet är att utan medling av begrepp, bilder och känslor. Även om dessa kan och faktiskt fortsätter att komma och gå, som mentala moln och inre strömmar, uppmärksammas de inte för att granska och observera dem. Närvaron ”i nåd” är tillräcklig. Det finns inget begrepp/bild/känslor av Gud och om Gud som kan innehålla Gud och säga: Gud är här.

I tystnadens bön är Gud inte längre ”där”, eftersom det finns mer än Gud. Närvaro i anden. Som Augustinus sade: ”Om du säger att du förstår Gud, är det du förstår inte Gud” (Predikan 117.3.5).

Vi kan bara känna Gud när vi släpper våra tankar om Gud och släpper taget om att ens tänka själv. St. Anselm säger att Gud är vad man inte kan tänka på den störste. Man tänker på Gud… Jag tänker inte på det. För detta ber jag till Gud att bli av med Gud.

Tornet i Pisa: exempel att förstå

Låt oss ge er ett exempel. Vi känner verkligen till staden Pisa. Vi såg från någon punkt i staden vidden av tak, klocktorn och där, i centrum, stadens karaktäristiska: tornet som stiger underbart. Det är det vackraste panoramat över staden Pisa. Det är Pisa sett ”från marken”. Men vi kunde placera oss i en annan punkt i staden: se vidden av tak och klocktorn ”från Tornet i Pisa”.

Samma stad men ur två olika perspektiv: från marken och från tornet. Det är verkligen slående att från perspektivet från tornet kan allt ses av staden Pisa, förutom vad som ”identifierar” staden Pisa: dess underbara och majestätiska ”torn”. Ur denna synvinkel visas tornet i Pisa inte längre, det avslöjar sig inte.

Tja, den här jämförelsen kan hjälpa oss att förstå vad jag har försökt skriva om tystnadens bön. Perspektivet ”från marken” representerar bön som ett ”samtal” med Gud: det är varelsens vision av Gud. Visionen av oändligheten (objektiv genitiv) av den ändliga. Att tro på Gud och att be till honom i horisonten av ”mitt” perspektiv, det vill säga från marken.

I denna horisont är Gud det som ger mening åt verkligheten, precis som Tornet i Pisa ”identifierar” verkligheten i staden Pisa. Jag ser Gud, jag förstår att Gud och Gud är en del av ”min” värld, i mitt liv. Ja, jag tror på Gud, för han är där, jag upplever det. Jag pratar med honom. Jag talar till Gud (Fader) och jesus Kristus, ja också till Vår Dam. Ja, Gud ”är där”!

Perspektivet ”från Tornet i Pisa”, å andra sidan, representerar verkligheten som Gud ser den. Infinitetens vision (subjektiv genitiv) av infiniteten. Här ”klättrade varelsen upp i tornet”, en bild av resplanen att ta bort alla bilder, begrepp och känslor om Gud och tillät sig att långsamt och tålmodigt identifiera sig med Gud. Hon förenade sig gradvis med Gud och blev ”en” med Gud. Det är inte bara en fråga om mänsklig ansträngning (Pelagian!) utan om nåd blandad med människan.

Ja, med sina kanske enkla och barnsliga bilder uttrycker sig Saint Thérèse av Lisieux: ”Jag är för liten för att klättra på den hårda stegen av perfektion. Jag skulle vilja hitta en hiss som kan resa sig upp till Jesus. Sedan tittade jag i de heliga böckerna efter hissens indikering, föremålet för min önskan, och jag läste dessa ord som talades av evig visdom: ”Om någon är mycket liten, kom till mig”. Sedan kom jag och tänkte att jag hade hittat det jag letade efter, och för att veta, herregud, vad du skulle göra med den lilla som skulle svara på din vädjan, fortsatte jag min forskning, och här är vad jag fann: ”Som mamma smeker sitt barn, så jag ska trösta dig, jag kommer att bära dig på mitt hjärta, och jag kommer att hålla dig på knä!”. Aldrig mer ömsinta, mer harmoniska ord har muntrat upp min själ, hissen som måste lyfta mig upp till himlen är dina armar, Jesus! Av denna anledning behöver jag inte växa, tvärtom måste den förbli liten, att den blir mer och mer så” (Historien om en själ, nr 271).

Jag tillägger dock att denna uppstigning med hissen leder till toppen av tornet och ”från himlen”, eller från det oändliga, i Guds vision (subjektiv genitiv) ser jag all verklighet. Ja, men med en liten (men stor) detalj: när du väl är ”i tornet” försvinner Gud. Det är inte så att Gud har gömt sig, han har gömt sig, som teologer och andliga läkare trivialt säger!

Leva ”i Gud”

Gud, han har inte försvunnit, men det är jag som har blivit vad Gud är. Gud ”är inte” där längre, för nu är jag Gud. Att stiga upp till Gud är i själva verket att stiga ner i varelsens ingenting, och där exakt in i ”ingenting” för att upptäcka ingenting annat än Gud. Gud som icke-aliud,”inget annat”. Jag är Gud, säger ”själen” som, när jag klättrar uppför stegen med hissens nåd, blir mer och mer öppenhet om Gud, det vill säga ”ande”. Tecknet på att denna förvandling från ”själ” till ”ande” äger rum är att Gud ”inte är där”. Han är inte längre kännbar, det verkar faktiskt ha förlorat tron på honom. Varelsens ingenting manifesterar sig som själens ”natt”. Och den kvällen… en är född som en son/dotter till Gud. Och så känner man Gud för att man kommer fram i ljuset: man föds gudomligt. Att veta, på franska, är ”connaître”, det vill säga att födas med.

Vi inser att vi inte längre tror ”på Gud”, att vi inte längre vet hur vi ska be till honom, just för att jag inte längre känner honom i horisonten av ”mitt” perspektiv, det vill säga från marken. I denna ”andra” horisont är Gud inte längre det som ger mening åt verkligheten, precis som jag inte längre ser från toppen av Tornet i Pisa vad som ”identifierar” verkligheten i staden Pisa. Från Tornet i Pisa är Pisa inte längre Pisa. Jag ser inte längre Gud, jag förstår honom inte längre. Gud är inte längre en del av ”min” värld. Eftersom? Det kanske inte finns fler varför eller svar. Att bli ”Gud” (spådom) tror jag inte längre ”på” Gud utan på ”levande” Gud. Jag är Gud.

”Mitt ”jag” är Gud; Jag vet inget annat än min Gud” […] ”Min varelse är Gud, inte enbart genom deltagande, utan genom sin sanna förvandling och förintelse” (s. 51). ”Jag är alltså placerad och nedsänkt i källan till hans enorma kärlek, som om jag var i havet under vattnet och ingenstans kunde jag röra, se eller känna, förutom vatten” (Caterina da Genova, ”Vita Mirabile”, i Vita Mirabile. Dialog. Trattato Sul Purgatorio, Città Nuova, Rom 2004, s. 77).

Före förvandlingen ber man till Gud. Efter förvandlingen ber man in och genom Gud. Före radikal omvändelse ber du till Gud som om han vore någon annanstans, ett objekt som alla andra objekt, en någon större än andra. Efter konvertering (con-vertere) börjar man titta inte någon annanstans utan annars.

Ordet ”omvändelse” på grekiska är ”mål – tristess”: att gå bortom tanken, bortom ”nous” och till och med bortom tristessen att alltid tänka samma saker, även Guds. Omvandling (metanoia) är en ”omvandling”, på grekiska ”metamorfos”: inte längre med mina ögon ser jag, men med Guds ögon.

”Det öga genom vilket jag ser Gud är samma öga genom vilket Gud ser mig; mitt öga och Guds öga är ett öga, ett öga som ser, ett som vet, en kärlek” (Meister Eckhart).

Detta är ”Kristi sinne” (1 Kor 2:16), som inte är sinnet hos mig som individ utan är ”nous”, den kosmiska Kristi ande (Ef 4:22). Gud har tagit på sig kött, materia, kropp och ande så att allt detta kan bli mer och mer ett med sitt liv. ”Som du, Fader, är i mig, och jag i dig, må de också vara en i oss” (Joh 17:21).

Man tänker på Gud… inte tänka på det men leva det. För detta ber jag till Gud att bli av med Gud.

ENGLISHSUNDAY REFLECTIONYEAR B

XXVI Sunday in Ordinary Time (B)

Date: 23 settembre 2021Author: MJ0 Commenti

26th Sunday in Ordinary Time – Year B


Gesù-raccoglie-i-popoli.jpg

He that is not against us is for us
Fr. Raniero Cantalamessa

Nm 11:25-29; Jas 5:1-6; Mk 9:38-43, 45, 47-48

One of the apostles, John, saw demons cast out in the name of Jesus by one who did not belong to the circle of disciples and forbade him to do so. On recounting the incident to the master, he is heard to reply: “Do not forbid him … For he that is not against us is for us” (Mark 9:39, 40).

This is a topic of great current importance. What to think of those who are outside, who do something good and show signs of the spirit, yet without believing in Christ and adhering to the Church. Can they also be saved?

Theology has always admitted the possibility, for God, of saving some people outside the ordinary ways, which are faith in Christ, baptism and membership in the Church.

This certainty has been affirmed in the modern age, after geographic discoveries and increased possibilities of communication among peoples made it necessary to take note that there are innumerable people who, through no fault of their own, have never heard the proclamation of the Gospel, or have heard it in an improper way, from conquistadors and unscrupulous colonizers that made it quite difficult to accept.

The Second Vatican Council said that “the Holy Spirit offers everyone the possibility, in a way known only to God, to be associated with this paschal mystery of Christ and, therefore, to be saved” [“Gaudium et Spes,” no. 22. Editor’s note].

Has our Christian faith changed? No, as long as we continue to believe two things: First, that Jesus is, objectively and in fact, the only mediator and savior of the whole human race, and that also those who do not know him, if they are saved, are saved thanks to him and his redeeming death. Second, that also those who, still not belonging to the visible Church, are objectively “oriented” toward her, form part of that larger Church, known only to God.

In our Gospel passage, Jesus seems to require two things from these people “outside”: that they are not “against” him, that is, that they do not positively combat the faith and its values, namely, that they do not willingly place themselves against God.

Second, that, if they are unable to serve and love God, that they at least serve and love his image, which is man, especially the needy. It says, in fact, continuing with our passage, still speaking of those “outside”: “whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward.”

However, having clarified the doctrine, I believe it is also necessary to rectify something more: our interior attitude, our psychology as believers. One can understand, but not share, the poorly concealed contrariety of certain believers on seeing every exclusive privilege fall which is linked to their faith in Christ and membership in the Church: “Then, of what use is it to be good Christians?”

We should, on the contrary, rejoice immensely given these new openings of Catholic theology. To know that our brothers outside of the Church also have the possibility of being saved: What is there more liberating and confirming of God’s infinite generosity and will than “that all men be saved” (1 Timothy 2:4)? We should make the desire of Moses our own as recorded in Sunday’s first reading: “Would that the Lord might bestow his spirit on them all! (Numbers 11:29).”

Knowing this, should we leave everyone in peace in their own conviction and cease to promote faith in Christ, given that one can also be saved in other ways? Of course not.

But what we should do is emphasize the positive more than the negative reason. The negative is: “Believe in Jesus, because whoever does not believe in him will be eternally condemned”; the positive reason is: “Believe in Jesus, because it is wonderful to believe in him, to know him, to have him next to one as savior, in life and in death.”


http://www.zenit.org

Published by samo lucija

http://glasnik-sim.hr/prvi-dan-devetnice/ https://www.youtube.com/watch?v=QeKuqtTT1H PRESVETO TIJELO I KRV KRISTOVA. TIJELOVO Svetkovina (četvrtak nakon Presv. Trojstva) VEČERNJA MOLITVA Isuse, ostavio si nam Sebe u sakramentu svoga Tijela i Krvi. Dao si nam neizreciv dar. Dar bogat ljubavlju. Darovao si nam čitavog Sebe. Hvala Ti, Isuse. Hvala Ti, Isuse, što si oduvijek bio čovjek blizine. Uz Tebe se svatko osjećao prihvaćen i ljubljen. Nitko nije imao dojam da si ga olako shvatio ili površno slušao. I danas je tako, Isuse. Utaži, Gospodine, moju glad za osobom povjerenja, osobom koja ima vremena i ljubavi za drugoga. Osobom koja ne važe, koja ne mjeri, koja nije zaokupljena prvenstveno sobom. Koja zna čuti nečije teškoće i onda kada samo šutnja progovara. Osobom koja će bez uvrijeđenosti saslušati ono što možda i ne želi čuti. Pomozi mi da tu osobu tražim jedino u Tebi. Znaš i sam koliko sam puta ranjena zbog neprisutnosti osoba koje bi mi trebale biti blizu. Razočarana jer se netko od najbližih ne sjeti da mi je potreban ili se ne sjeti nečega što nije trebao previdjeti. Boli me kada primijetim da me netko uopće ne sluša ili me potpuno ignorira. Gospodine, pomozi mi ispuniti te praznine. Pomozi mi drugome biti poput Tebe. Biti netko tko zna drugome biti blizak, tko zna biti bližnji. Biti netko tko ima vremena i ljubavi za drugoga. Isuse, održao si svoje obećanje da ćeš biti s nama u sve dane do svršetka svijeta. Dao si nam sebe u Kruhu života. Na Tebe više nitko ne mora čekati, Isuse, u svakom času si sama prisutnost. Na svakoj Misi, u svakoj Pričesti. Hvala Ti, Isuse, na tom daru. Hvala ti što se i meni daruješ svojim Tijelom i svojom Krvlju. Više nisam sama, nisam prepuštena samoj sebi. Hvala Ti, Isuse …Suzana Monika Suzana Monika IL SORRISO DI MARIA 7 mtSptoniuhsaceormed · Santa Madre di Lourdes, madre degli infermi, poni sotto il tuo manto i malati terminali. Accoglili sotto il tuo Santo Manto e dona pace e Serenità alle loro famiglie. Heliga Lourdes moder, sjuka moder, sätt dödssjuk under din mantel. Välkomna dem under din Heliga Manto och ge fred och stillhet till deras familjer. Redigera eller ta bort detta Gilla · Svara · 1m Suzana Monika Suzana Monika Fani Kovač‎ till Jezus te ljubi ♥ Jesus loves you 5tS Stponcsoreigdocfmf · Tolaži Oče žalostne otroke! Tolaži Oče žalostne otroke, ki v stiskah in nemiru trepetamo, priznanja in ljubezni ne poznamo, slabotne nam in vklenjene so roke. Trplenje reže rane nam globoke in križ težak nam upogiba ramo. Srce je v najbritkejših urah samo: suh list na sredi reke je široke. Tolaži Oče žalostne otroke: poslal je Sina ,da za nas trpi. Poslal Edinca,da za nas umre! Objele so nas prebodene roke in dvigajo nas tja,kjer angeli nas venčajo,se z nami vesele. Kristus je Bog z nami. in sicer je navzoč in deluje v Cerkvi in po Cerkvi. Cerkev je po Kristusovi in po Božji volji orodje odrešenjskega Božjega delovanja. *Pod tvoje varstvo pribežimo,o sveta Božja Porodnica*. * O Marija,Ti vedno siješ na naši poti kot znamenje odrešenja in upanja.* AMEN! Bekväm far till ledsna barn! Bekväm far ledsna barn, som vi darrar av problem och ångest, Vi vet inte igenkänning och kärlek, Våra händer är svaga och handbojor. Att lida skär ner våra sår djupt och ett tungt kors böjer vår axel. Hjärtat är bara i snabbaste timmarna: Torrlövet mitt i älven är brett. Bekväm far till ledsna barn: han skickade sin son för att lida för oss. Skickat en Edinburgh för att dö för oss! Vi blev kramade av de piercade händerna och de lyfter upp oss där änglar är de gifter sig med oss, de är nöjda med oss. Kristus är Gud med oss. och det är närvarande och fungerar i kyrkan och efter kyrkan. Kyrkan är ute efter Kristus och enligt Guds vilja, verktyg frälsningen av Guds agerande. * Vi springer under din vård, åh Guds fosterland *. * O Mary, du skiner alltid på vår väg som ett tecken på frälsning och hopp.* ÄNDRA! · Betygsätt den här översättningen La Luce Di Maria È Nei Nostri Cuori. har lagt till ett 3D-foto Isgånarutc mkolgaScf.fgpo 0in7Ss:4oitredd8 · ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️‼️Gesù all'anima:‼️⚜️‼️ Abbracciati alla mia Croce e cerca conforto e la forza nelle tue pene da me, crocifisso per te. Abbi fede nel mio amore che non ti abbandona e nella protezione di Maria, che ti è Mamma amorosissima. Tu soffri nel tuo interno e non sai manifestare le tue pene, ma io le vedo e ti consolo con grazie speciali di amore. Ti benedico con la tua famiglia. ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️!! ️ Jesus till själen :‼ ️!! ️ Omfamna dig till mitt kors och sök tröst och styrka i dina sorger från mig, korsfäst för dig. Tro på min kärlek som inte överger dig och på skyddet av Mary, som är underbar mamma. Du lider inuti och du vet inte hur du ska visa dina sorger, men jag ser dem och trösta dig med ett speciellt tack av kärlek. Jag välsignar dig med din familj. Redigera eller ta bort detta Gilla · Svara · 1 min. Suzana Monika Suzana Monika amen https://www.facebook.com/photo.php?fbid=407414197090353&set=gm.3643338919056069&type=1&theater

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