Jacques-Louis David’s painting Oath of the Horatii (1784) seems to be the starting point for the gesture that became known as the Roman salute. The gesture and its identification with ancient Rome was advanced in other French neoclassic art. This was further elaborated upon in popular culture during the late 19th and early 20th centuries in plays and films that portrayed the salute as an ancient Roman custom. – Winkler (2009) p. 2
Hitler’s father Alois Hitler (born Aloys Schicklgruber June 7, 1837 – January 3, 1903) & Hitler’s mother Klara Hitler, born Klara Pölzl (August 12, 1860 – December 21, 1907) She was a devout Roman Catholic and went to church regularly.
Both are buried at Austrian village Leonding.
May 22, 1904: Fifteen year old Adolf Hitler has his Catholic confirmation ceremony at Linz Cathedral.
Hitler in photo of monastery choir where he went to Catholic school. He would later say,
”Since in my free time I received singing lessons in the cloister at Lambach, I had excellent opportunity to intoxicate myself with the solemn splendor of the brilliant church festivals. It seemed to me perfectly natural to regard the abbot as the highest and most desirable ideal, just as my father regarded the village priest as his ideal.”
HITLER ISSUED COIN WITH CATHOLIC CHURCH ON ONE SIDE.
Actually, the Catholic Church owned the monetary system.
PROPAGANDA PHOTO WITH OUR LADY CATHOLIC CHURCH IN BACKGROUND.
According to historian John Toland, Hitler had the Nazi law defining Jewishness written to exclude Jesus Christ and himself.
In 1933, the London Daily Mirror published a picture of a gravestone in a Jewish cemetery in Bucharest inscribed with some Hebrew characters and the name Adolf Hitler.
Hitler’s former lawyer, Hans Frank, claimed that Adolf told him in 1930 that one of his relatives was trying to blackmail him by threatening to reveal his alleged Jewish ancestry. Hitler asked Frank to find out the facts. Frank says he determined that at the time Maria Schicklgruber gave birth to Alois, she was working as a household cook in the town of Graz. Her employers were a Jewish family named Frankenberger, who had a 19-year-old son. The son, according to Frank, was Alois’s father and Hitler’s grandfather — which would make the man who inspired the Holocaust one-quarter Jewish.
A study had been conducted in which saliva samples were collected from 39 of Hitler’s known relatives to test their DNA origins and found, though inconclusively, that Hitler may have Jewish origins. The paper reported: “A chromosome called Haplogroup E1b1b1 which showed up in [the Hitler] samples is rare in Western Europe and is most commonly found in the Berbers of Morocco, Algeria and Tunisia, as well as among Ashkenazi and Sephardic Jews … Haplogroup E1b1b1, which accounts for approximately 18 to 20 per cent of Ashkenazi and 8.6 per cent to 30 per cent of Sephardic Y-chromosomes, appears to be one of the major founding lineages of the Jewish population.”
Jewish population.”
Hitler praying
Hitler said:
“It is of no matter whether or not the individual Jew is decent. He possesses certain characteristics given to him by nature, and he can never rid himself of those characteristics. The Jew is harmful to us … My feeling as a Christian leads me to be a fighter for my Lord and Savior. It leads me to the man who, at one time lonely and with only a few followers, recognized the Jews for what they were, and called on men to fight against them … As a Christian, I owe something to my own people.” Walker, WEMS, 474
He also remarked to one of his generals:
“I am now as before a Catholic and will always remain so.”
Hitler quashed thousands of lawsuits against the Catholic Church, exchanged multi-millions in various currencies with the Church, and established, with the full cooperation of the Church, a “rat line” via Switzerland and Italy where thousand of Nazi officers were given safe passage to a new life in North America and South America.
RE: Jesuits
"I learned much from the Order of the Jesuits", said Hitler... "Until now, there has never been anything more grandiose, on the earth, than the hierarchical organization of the Catholic Church. I transferred much of this organization into my own party... I am going to let you in on a secret... I am founding an Order... In my "Burgs" of the Order, we will raise up a youth which will make the world tremble... Hitler then stopped, saying that he couldn't say any more.."
All were Catholic, except 2, and those two also took orders from the Vatican
Adolf Hitler – Nazi Fuehrer
Benito Mussolini – Italian Duce
Francisco Franco – Spanish Caudillo
Antonio Salazar – Portuguese Dictator
Henri P. Petain – vichy chief of State
Pierre Laval – Vichy Chief of State
Joseph Tiso – Slovakian Chief of State
Vidkun Quisling – Premier of Occupied Norway = Protestant
Anton A Mussert – “Quisling” of Occupied Holland = Protestant
Emil Hacha – Nazi President of Bohemia-Moravia
Konrad Henlein – “Quisling” of Sudetenland
Leon M. Degrelle – Belgian Rexist Leader
Ante Pavelich – Croatian Poglavar (Leader)
THYSSEN’S BOOK, I PAID HITLER, USA 1941
Concordat Between the Holy See and the German Reich
July 20, 1933
His Holiness Pope Pius XI and the President of the German Reich, moved by a common desire to consolidate and enhance the friendly relations existing between the Holy See and the German Reich, wish to regulate the relations between the Catholic Church and the State for the whole territory of the German Reich in a permanent manner and on a basis acceptable to both parties. They have decided to conclude a solemn agreement, which will supplement the Concordats already concluded with certain individual German states, and will ensure for the remaining States fundamentally uniform treatment of their respective problems.
For this purpose:
His Holiness Pope Pius XI has appointed as his Plenipotentiary His Eminence the Most Reverend Lord Cardinal Eugenio Pacelli, his Secretary of State.
The President of the German Reich has appointed as Plenipotentiary the Vice-Chancellor of the German Reich, Herr Franz von Papen.
Who, having exchanged their respective credentials and found them to be in due and proper form, have agreed to the following articles:
Article 1
The German Reich guarantees freedom of profession and public practice of the Catholic religion.
It acknowledges the right of the Catholic Church, within the limit of those laws which are applicable to all, to manage and regulate her own affairs independently, and, within the framework of her own competence, to publish laws and ordinances binding on her members.
Article 2
The Concordats concluded with Bavaria (1924), Prussia (1929) and Baden (1932) remain in force, and the rights and privileges of the Catholic Church recognized therein are secured unchanged within the territories of the States concerned. For the remaining States the agreements entered into in the present Concordat come into force in their entirety. These last are also binding for those States named above in so far as they affect matters not regulated by the regional Concordats or are complementary to the settlement already made.
In the future, regional Concordats with States of the German Reich will be concluded only with the agreement of the Reich Government.
Article 3
In order to foster good relations between the Holy See and the German Reich, an Apostolic Nuncio will reside in the capital of the German Reich and an Ambassador of the German Reich at the Holy See, as heretofore.
Article 4
In its relations and correspondence with the bishops, clergy and other members of the Catholic Church in Germany, the Holy See enjoys full freedom. The same applies to the bishops and other diocesan officials in their dealings with the faithful in all matters belonging to their pastoral office.
Instructions, ordinances, Pastoral Letters, official diocesan gazettes, and other enactments regarding the spiritual direction of the faithful issued by the ecclesiastical authorities within the framework of their competence (Art. 1, Sect. 2) may be published without hindrance and brought to the notice of the faithful in the form hitherto usual.
Article 5
In the exercise of their spiritual activities the clergy enjoy the protection of the State in the same way as State officials. The State will take proceedings in accordance with the general provisions of State law against any outrage offered to the clergy personally or directed against their ecclesiastical character, or any interference with the duties of their office, and in case of need will provide official protection.
Article 6
Clerics and Religious are freed from any obligation to undertake official offices and such obligations as, according to the provisions of Canon Law, are incompatible with the clerical or religious state. This applies particularly to the office of magistrate, juryman, member of Taxation Committee or member of the Fiscal Tribunal.
Article 7
The acceptance of an appointment or office in the State, or in any publicly constituted corporation dependent on the State, requires, in the case of the clergy, the nihil obstat of the Diocesan Ordinary of the individual concerned, as well as that of the Ordinary of the place in which the publicly constituted corporation is situated. The nihil obstat may be withdrawn at any time for grave reasons affecting ecclesiastical interests.
Article 8
The official income of the clergy is immune from distraint to the same extent as is the official salary of officials of the Reich and State.
Article 9
The clergy may not be required by judicial and other officials to give information concerning matters which have been entrusted to them while exercising the care of souls, and which therefore come within the obligation of pastoral secrecy.
Article 10
The wearing of clerical dress or of a religious habit on the part of lay folk, or of clerics or religious who have been forbidden to wear them by a final and valid injunction made by the competent ecclesiastical authority and officially communicated to the State authority, is liable to the same penalty on the part of the State as the misuse of military uniform.
Article 11
The present organization and demarcation of dioceses of the Catholic Church in the German Reich remains in force. Such rearrangements of a bishopric or of an ecclesiastical province or of other diocesan demarcations as shall seem advisable in the future, so far as they involve changes within the boundaries of a German State, remain subject to the agreement of the Government of the State concerned.
Rearrangements and alterations which extend beyond the boundaries of a German State require the agreement of the Reich Government, to whom it shall be left to secure the consent of the regional Government in question. The same applies to rearrangements or alterations of ecclesiastical Provinces involving several German States. The foregoing conditions do not apply to such ecclesiastical boundaries as are laid down merely in the interests of local pastoral care.
In the case of any territorial reorganization within the German Reich, the Reich Government will communicate with the Holy See with a view to rearrangement of the organization and demarcation of dioceses.
Article 12
Without prejudice to the provisions of Article 11, ecclesiastical offices may be freely constituted and changed, unless the expenditure of State funds is involved. The creation and alteration of parishes shall be carried out according to principles with which the diocesan bishops are agreed, and for which the Reich Government will endeavor to secure uniform treatment as far as possible from the State Governments.
Article 13
Catholic parishes, parish and diocesan societies, episcopal sees, bishoprics and chapters, religious Orders and Congregations, as well as institutions, foundations and property which are under the administration of ecclesiastical authority, shall retain or acquire respectively legal competence in the civil domain according to the general prescriptions of civil law. They shall remain publicly recognized corporations in so far as they have been such hitherto; similar rights may be granted to the remainder in accordance with those provisions of the law which apply to all.
Article 14.
As a matter of principle the Church retains the right to appoint freely to all Church offices and benefices without the co-operation of the State or of civil communities, in so far as other provisions have not been made in previous Concordats mentioned in Article 2. The regulation made for appointment to the Metropolitan see of Freiburg (the Ecclesiastical Province of the Upper Rhine) is to be duly applied to the two suffragan bishoprics of Rottenburg and Mainz, as well as to the bishopric of Meissen. With regard to Rottenburg and Mainz the same regulation holds for appointments to the Cathedral Chapter, and for the administration of the right of patronage. Furthermore, there is accord on the following points:
Catholic clerics who hold an ecclesiastical office in Germany or who exercise pastoral or educational functions must: (a) Be German citizens. (b) Have matriculated from a German secondary school. (c) Have studied philosophy and theology for at least three years at a German State University, a German ecclesiastical college, or a papal college in Rome.
The Bull nominating Archbishops, Coadjutors “cum jure successionis”, or appointing a “Praelatus nullius”, will not be issued until the name of the appointee has been submitted to the representative of the National Government in the territory concerned, and until it has been ascertained that no objections of a general political nature exist.
By agreement between Church and State, Paragraph 1, sections (a) (b) and (c) may be disregarded or set aside.
Article 15
Religious Orders and Congregations are not subject to any special restrictions on the part of the State, either as regards their foundation, the erection of their various establishments, their number, the selection of members (save for the special provisions of paragraph 2 of this article), pastoral activity, education, care of the sick and charitable work, or as regards the management of their affairs and the administration of their property.
Religious Superiors whose headquarters are within Germany must be German citizens. Provincials and other Superiors of Orders, whose headquarters lie outside Germany, have the right of visitation of those of their establishments which lie within Germany.
The Holy See will endeavor to ensure that the provincial organization of conventual establishments within the German Reich shall be such that, as far as possible, German establishments do not fall under the jurisdiction of foreign provincials. Agreements may be made with the Reich Government in cases where the small number of houses makes a special German province impracticable, or where special grounds exist for the retention of a provincial organization which is firmly established and has acquired an historic nature.
Article 16
Before bishops take possession of their dioceses they are to take an oath of fealty either to the Reich Representative of the State concerned, or to the President of the Reich, according to the following formula: “Before God and on the Holy Gospels I swear and promise as becomes a bishop, loyalty to the German Reich and to the State of . . . I swear and promise to honor the legally constituted Government and to cause the clergy of my diocese to honor it. In the performance of my spiritual office and in my solicitude for the welfare and the interests of the German Reich, I will endeavor to avoid all detrimental acts which might endanger it.”
Article 17
The property and other rights of public corporation, institutions, foundations and associations of the Catholic Church regarding their vested interests, are guaranteed according to the common law of the land.
No building dedicated to public worship may be destroyed for any reason whatsoever without the previous consent of ecclesiastical authorities concerned.
Article 18
Should it become necessary to abrogate the performance of obligations undertaken by the State towards the Church, whether based on law, agreement or special charter, the Holy See and the Reich will elaborate in amicable agreement the principles according to which the abrogation is to be carried out.
Legitimate traditional rights are to be considered as titles in law.
Such abrogation of obligations must be compensated by an equivalent in favor of the claimant.
Article 19
Catholic Theological Faculties in State Universities are to be maintained. Their relation to ecclesiastical authorities will be governed by the respective Concordats and by special Protocols attached to the same, and with due regard to the laws of the Church in their regard. The Reich Government will endeavor to secure for all these Catholic Faculties in Germany a uniformity of practical administration corresponding to the general spirit and tenor of the various agreements concerned.
Article 20
Where other agreements do not exist, the Church has the right to establish theological and philosophical colleges for the training of its clergy, which institutions are to be wholly dependent on the ecclesiastical authorities if no State subsidies are sought.
The establishment, management and administration if theological seminaries and hostels for clerical students, within the limits of the law applicable to all, is exclusively the prerogative of the ecclesiastical authorities.
Article 21
Catholic religious instruction in elementary, senior, secondary and vocational schools constitutes a regular portion of the curriculum, and is to be taught in accordance with the principles of the Catholic Church. In religious instruction, special care will be taken to inculcate patriotic, civic and social consciousness and sense of duty in the spirit of the Christian Faith and the moral code, precisely as in the case of other subjects. The syllabus and the selection of textbooks for religious instruction will be arranged by consultative agreement with the ecclesiastical authorities, and these latter have the right to investigate whether pupils are receiving religious instruction in accordance with the teachings and requirements of the Church. Opportunities for such investigation will be agreed upon with the school authorities.
Article 22
With regard to the appointment of Catholic religious instructors, agreement will be arrived at as a result of mutual consultation on the part of the bishop unfit for the further exercise of their teaching functions, either on pedagogical grounds or by reason of their moral conduct, may not be employed for religious instruction so long as the obstacle remains.
Article 23
The retention of Catholic denomination schools and the establishment of new ones, is guaranteed. In all parishes in which parents or guardians request it, Catholic elementary schools will be established, provided that the number of pupils available appears to be sufficient for a school managed and administered in accordance with the standards prescribed by the State, due regard being had to the local conditions of school organizations.
Article 24
In all Catholic elementary schools only such teachers are to be employed as are members of the Catholic Church, and who guarantee to fulfill the special requirements of a Catholic school.
Within the frame-work of the general professional training of teachers, arrangements will be made which will secure the formation and training of Catholic teachers in accordance with the special requirements of Catholic denominational schools.
Article 25
Religious Orders and Congregations are entitled to establish and conduct private schools, subject to the general laws and ordinances governing education. In so far as these schools follow the curriculum prescribed for State schools, those attending them acquire the same qualifications as those attending State schools. The admission of members of religious Orders or Congregations to the teaching office, and their appointment to elementary, secondary or senior schools, are subject to the general conditions applicable to all.
Article 26
With certain reservations pending a later comprehensive regulation of the marriage laws, it is understood that, apart from cases of critical illness of one member of an engaged couple which does not permit of a postponement, and in cases of great moral emergency (the presence of which must be confirmed by the proper ecclesiastical authority), the ecclesiastical marriage ceremony should precede the civil ceremony. In such cases the pastor is in duty bound to notify the matter immediately at the Registrar’s office.
Article 27
The Church will accord provision to the German army for the spiritual guidance of its Catholic officers, personnel and other officials, as well as for the families of the same.
The administration of such pastoral care for the army is to be vested in the army bishop. The latter’s ecclesiastical appointment is to be made by the Holy See after contact has been made with the Reich Government in order to select a suitable candidate who is agreeable to both parties.
The ecclesiastical appointment of military chaplains and other military clergy will be made after previous consultations with the appropriate authorities of the Reich by the army bishop. The army bishop may appoint only such chaplains as receive permission from their diocesan bishop to engage on military pastoral work, together with a certificate of suitability. Military chaplains have the rights of parish priests with regard to the troops and other army personnel assigned to them.
Detailed regulations for the organization of pastoral work by chaplains will be supplied by an Apostolic Brief. Regulations for official aspects of the same work will be drawn up by the Reich Government.
Article 28
In hospitals, prisons, and similar public institutions the Church is to retain the right of visitation and of holding divine service, subject to the rules of the said institutions. If regular pastoral care is provided for such institutions, and if pastors be appointed as State or other public officials, such appointments will be made by agreement with the ecclesiastical authorities.
Article 29
Catholic members of a non-German minority living within the Reich, in matters concerning the use of their mother tongue in church services [sermons], religious instruction and the conduct of church societies, will be accorded no less favorable treatment than that which is actually and in accordance with law permitted to individuals of German origin and speech living within the boundaries of the corresponding foreign States.
Article 30
On Sundays and Holy days, special prayers, conforming to the Liturgy, will be offered during the principal Mass for the welfare of the German Reich and its people in all episcopal, parish and conventual churches and chapels of the German Reich.
Article 31
Those Catholic organizations and societies which pursue exclusively charitable, cultural or religious ends, and, as such, are placed under the ecclesiastical authorities, will be protected in their institutions and activities.
Those Catholic organizations which to their religious, cultural and charitable pursuits add others, such as social or professional interests, even though they may be brought into national organizations, are to enjoy the protection of Article 31, Section I, provided they guarantee to develop their activities outside all political parties.
It is reserved to the central Government and the German episcopate, in joint agreement, to determine which organizations and associations come within the scope of this article.
In so far as the Reich and its constituent States take charge of sport and other youth organizations, care will be taken that it shall be possible for the members of the same regularly to practice their religious duties on Sundays and feast days, and that they shall not be required to do anything not in harmony with their religious and moral convictions and obligations.
Article 32
In view of the special situation existing in Germany, and in view of the guarantee provided through this Concordat of legislation directed to safeguard the rights and privileges of the Roman Catholic Church in the Reich and its component States, the Holy See will prescribe regulations for the exclusion of clergy and members of religious Orders from membership of political parties, and from engaging in work on their behalf.
Article 33
All matters relating to clerical persons or ecclesiastical affairs, which have not been treated of in the foregoing articles, will be regulated for the ecclesiastical sphere according to current Canon Law.
Should differences of opinion arise regarding the interpretation or execution of any of the articles of this Concordat, the Holy See and the German Reich will reach a friendly solution by mutual agreement.
Article 34
This Concordat, whose German and Italian texts shall have equal binding force, shall be ratified, and the certificates of ratification shall be exchanged, as soon as possible. It will be in force from the day of such exchange.
In witness hereof, the plenipotentiaries have signed this Concordat. Signed in two original exemplars, in the Vatican City, July 20th, 1933.
(Signed) Eugenio, Cardinal Pacelli
(Signed) Franz von Papen
APPENDIX: THE SUPPLEMENTARY PROTOCOL
At the signing of the Concordat concluded today between the Holy See and the German Reich, the undersigned, being regularly thereto empowered, have adjoined the following explanations which form an integral part of the Concordat itself.
In re: Article 3. The Apostolic Nuncio to the German Reich, in accordance with the exchange of notes between the Apostolic Nunciature in Berlin and the Reich Foreign Office on the 11th and the 27th of March respectively, shall be the Doyen of the Diplomatic Corps thereto accredited.
Article 13. It is understood that the Church retains the right to levy Church taxes.
Article 14, Par. 2. It is understood that when objections of a general political nature exist, they shall be presented within the shortest possible time. If after twenty days such representations have not been made, the Holy See may be justified in assuming that no objections exist to the candidate in question. The names of the persons concerned will be kept confidential until the announcement of the appointment. No right of the State to assert a veto is to be derived from this article.
Article 17. In so far as public buildings or properties are devoted to ecclesiastical purposes, these are to be retained as before, subject to existing agreements.
Article 19, Par 2. This clause is based, at the time of signature of this Concordat, especially on the Apostolic Constitution, “Deus Scientiarum Dominus’ of May 24th, 1931, and the Instruction of July 7th, 1932.
Article 20. Hostels which are administered by the Church in connection with certain Universities and secondary schools, will be recognized, from the point of view of taxation, as essentially ecclesiastical institutions in the proper sense of the word, and as integral parts of diocesan organization.
Article 24. In so far as private institutions are able to meet the requirements of the new educational code with regard to the training of teachers, all existing establishments of religious Orders and Congregations will be given due consideration in the accordance or recognition.
Article 26. A severe moral emergency is taken to exist when there are insuperable or disproportionately difficult and costly obstacles impeding the procuring of documents necessary for the marriage at the proper time.
Article 27, Par. 1. Catholic officers, officials and personnel, their families included, do not belong to local parishes, and are not to contribute to their maintenance.
Article 27, Par 4. The publication of the Apostolic Brief will take place after consultation with the Reich Government.
Article 28. In cases of urgency entry of the clergy is guaranteed at all times.
Article 29. Since the Reich Government has seen its way to come to an agreement regarding non-German minorities, the Holy See declares — in accordance with the principles it has constantly maintained regarding the right to employ the vernacular in Church services [sermons], religious instruction and the conduct of Church societies — that it will bear in mind similar clauses protective of German minorities when establishing Concordats with other countries.
Article 31, Par. 4. The principles laid down in Article 31, Sect. 4 hold good also for the Labor Service.
Article 32. It is understood that similar provisions regarding activity in Party politics will be introduced by the Reich Government for members of non-catholic denominations. The conduct, which has been made obligatory for the clergy and members of religious Orders in Germany in virtue of Article 32, does not involve any sort of limitation of official and prescribed preaching and interpretation of the dogmatic and moral teachings and principles of the Church.
Vatican city is a sovereign state within the city of Rome. It became a state in 1929. Its size is only 110 acres, the smallest country in world. It’s the size of a typical small residential ranch in Texas.
And I tell you, you are Peter and on this rock I will build my church and the gates of Hades will not prevail against it. Matthew 16:18
There are two security forces that protect the Vatican City State;
The Corps of Gendarmerie of Vatican City handles border control and criminal investigations.
And the Swiss Guard, trained in Switzerland, is the personal security force of the Pope. The Vatican’s gold and wealth is in Switzerland.
Governing PalaceFort Saint AngeloFort Saint Angelo
The last rites are the last prayers and ministrations given to many Catholics when possible shortly before death. The last rites go by various names and include various practices in different Catholic traditions. They may be administered to those awaiting execution, mortally injured, or terminally ill.
LAST RITES
(Writ of Upsilon)
The oil should be blessed beforehand with the Holy Spirit and Christ Force, either on the scene or in your own chapel.
Step 1: Sanctification of the Rite
O HOLY HOSTS ABOVE, I CALL UPON THEE AS A SERVANT OF JESUS CHRIST, TO SANCTIFY OUR ACTIONS THIS DAY IN PREPARATION FOR THE FULFILLMENT OF THE WILL OF GOD.
Step 2: Invocation
I CALL UPON THE GREAT ARCHANGEL RAPHAEL, MASTER OF AIR, TO OPEN THE WAY FOR THIS TO BE DONE. LET THE FIRE OF THE HOLY SPIRIT NOW DESCEND THAT THIS BEING MIGHT BE AWAKENED TO THE WORLD BEYOND AND THE LIFE OF EARTH, AND INFUSED WITH THE POWER OF THE HOLY SPIRIT.
Step 3: Dedication of the Soul
O LORD JESUS CHRIST, MOST MERCIFUL, LORD OF EARTH WE ASK THAT YOU RECEIVE THIS CHILD INTO YOUR ARMS, THAT HE MIGHT PASS IN SAFETY FROM THIS CRISIS. AS THOU HAST TOLD US WITH INFINITE COMPASSION: “LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD, BELIEVE ALSO IN ME. “IN MY FATHER’S HOUSE ARE MANY MANSIONS: IF IT WERE NOT SO, I WOULD HAVE TOLD YOU. I GO PREPARE A PLACE FOR YOU. “AND IF I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF: THAT WHERE I AM, THERE YE MAY BE ALSO. AND WHITHER I GO YE KNOW, AND THE WAY YE KNOW.” John 14:1-4 SO LET IT BE DONE.
Step 4: Absolution and Purification
(If the person is conscious, accept his confession now.) BY THIS SIGN THOU ART ANOINTED WITH THE GRACE OF THE ATONEMENT OF JESUS CHRIST AND THOU ART ABSOLVED OF ALL PAST ERROR AND FREED TO TAKE YOUR PLACE IN THE WORLD HE HAS PREPARED FOR US. (As you say this prayer, make a X (cross) on his forehead with your thumb with olive oil. First make the vertical line from top to bottom, then the horizontal from left to right.)
Step 5: Prayer of Universal Thanksgiving
I WILL SING OF THE MERCIES OF THE LORD FOREVER: WITH MY MOUTH WILL I MAKE KNOWN THY FAITHFULNESS TO ALL GENERATIONS. FOR I HAVE SAID, MERCY SHALL BE BUILT UP FOREVER: THY FAITHFULNESS SHALT THOU ESTABLISH IN THE VERY HEAVENS. I HAVE MADE A COVENANT WITH MY CHOSEN, I HAVE SWORN UNTO DAVID MY SERVANT. THY SEED WILL I ESTABLISH FOREVER, AND BUILD UP THY THRONE TO ALL GENERATIONS. SELAH. AND THE HEAVENS SHALL PRAISE THY WONDERS, O LORD: THY FAITHFULNESS ALSO IN THE CONGREGATION OF THE SAINTS. FOR WHO IN THE HEAVEN CAN BE COMPARED UNTO THE LORD? WHO AMONG THE SONS OF THE MIGHTY CAN BE LIKENED UNTO THE LORD? GOD IS GREATLY TO BE FEARED IN THE ASSEMBLY OF THE SAINTS, AND TO BE HAD IN REVERENCE OF ALL THEM THAT ARE ABOUT HIM. Psalm 89:1-7
Step 6: Benediction
AND THUS DO I COMMEND THEE INTO THE ARMS OF OUR LORD OF EARTH, OUR LORD JESUS CHRIST, PRESERVER OF ALL MERCY AND REALITY, AND THE FATHER CREATOR. WE GIVE HIM GLORY AS WE GIVE YOU INTO HIS ARMS IN EVERLASTING PEACE, TO BE PREPARED TO RETURN INTO THE DENSER REALITY OF GOD THE FATHER, CREATOR OF ALL. AMEN, AMEN, AMEN.
The mourning period starts at 12 noon and goes until 3PM. During this time the Christian prays and lights candles and remains quiet. No meat is to be eaten. Some Christians fast all day.
On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” Mark 14:12
Naturally the (Word of God) Gospel of John states that the last meal was before the Passover festival had begun. The Gospel of John makes no explicit mention that the Last Supper was a Passover meal and presents the official Jewish Passover feast as beginning in the evening a few hours after the death of Jesus (special Sabbath starts at sundown).
It was just before the Passover Festival. John 13:1
Now it was the day of Preparation, and the next day was to be a special Sabbath. John 19:31
Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there. John 13:42
This states that the meal was the day before Passover (he dies on the time of the Passover lamb sacrifice chapter 19). Also at the meal no breaking of bread and no cup of wine symbolizing his blood poured out.
The priest, or Pastor, will dip his finger into the ashes, spread them in a cross pattern on the forehead, and say, “From dust you came and from dust you will return.”
The ashes are prepared by burning palm branches from the previous Palm Sunday.
“Ashes are equivalent to dust, and human flesh is composed of dust or clay, and when a human corpse decomposes, it returns to dust or ash.”
Then the Lord God formed a man[a] from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. Genesis 2:7
1By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Genesis 3:19
The Priest explanation; “On Ash Wednesday we are saying that we are sorry for our sins, and that we want to use the season of Lent to correct our faults, purify our hearts, control our desires and grow in holiness so we will be prepared to celebrate Easter with great joy”
WASHINGTON – FEBRUARY 17: Catholics pray during an Ash Wednesday Mass at the Cathedral of Saint Matthew the Apostle February 17, 2010 in Washington, DC. Today marks the beginning of Lent for Catholics, a 40-day penitential period before Easter. (Photo by Win McNamee/Getty Images)
WHAT ARE YOU NOT ALLOWED TO EAT ON ASH WEDNESDAY?
As far as the exact rules and practices of Lent, those have changed over the years. “In the early centuries fasting rules were strict, as they still are in Eastern churches,” notes Britannica.com. “One meal a day was allowed in the evening, and meat, fish, eggs, and butter were forbidden. The Eastern church also restricts the use of wine, oil, and dairy products. In the West, these fasting rules have gradually been relaxed. The strict law of fasting among Roman Catholics was dispensed with during World War II, and only Ash Wednesday and Good Friday are now kept as Lenten fast days.”
And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. – Matthew 6:7
HOW TO PRAY THE ROSARY
1. Make the Sign of the Cross. 2. Recite the Apostle’s Creed. 3. Pray the Our Father. 4. Pray three Hail Mary’s. 5. Pray the Glory Be to the Father. 6. Announce the First Mystery; then pray the Our Father. 7. Pray ten Hail Mary’s while meditating on the Mystery. 8. Pray the Glory Be to the Father. 9. After each decade, pray the Fatima Prayer. 10. Announce the Second Mystery, then pray the Our Father. 11. Repeat 7, 8, and 9 and continue with the Third, Fourth, and Fifth Mysteries in the same manner. 12. After completing the five mysteries, pray the Hail, Holy Queen prayer and the Rosary Prayer.
Prayers —— Our Father Our Faher, Who art in heaven; hallowed by 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, but deliver us from evil. Amen.
HAIL MARY
Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
GLORY BE TO THE FATHER
Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
FATIMA PRAYER
“0 my Jesus, forgive us our sins, save us from the fires of hell and lead all souls to heaven, especially those most in need of Your mercy.”
HAIL, HOLY QUEEN
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. 0 clement, 0 loving, 0 sweet
VIRGIN MARY!
Pray for us, 0 holy Mother of God. Response: That we may be made worthy of the promises of Christ.
ROSARY PRAYER
Let us pray- 0 God, whose only-begotten Son, by His life, death and resurrection has purchased for us the rewards of eternal life, grant we beseech Thee, that meditating upon these mysteries of the most Holy Rosary of the Blessed Virgin Mary, we may imitate what they contain, and obtain what they promise, through the same Christ our Lord. Amen.
When marrying a non Catholic the marriage must be performed in a Catholic Church. Any marriage performed by a non Catholic Clergy is not recognized by the Church as a valid marriage.
A Catholic must seek permission from the local bishop to marry a non-Catholic. If the person is a non-Catholic Christian, this permission is called a “permission to enter into a mixed marriage”,
The permission is called a “dispensation from disparity of cult” and is a condition for the validity of the marriage.
NO DIVORCE – In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning permission given by Moses to divorce one’s wife was a concession to the hardness of hearts. The matrimonial union of man and woman is indissoluble: God himself has determined it ‘what therefore God has joined together, let no man put asunder’.
When marrying a non Catholic the Catholic Church requires that the children be baptized in a Catholic Church and brought up in the Catholic religion.
The ceremony of Mass is the changing of waffers and wine into Jesus’ flesh and blood, and then distributing the waffers to the people so they can eat what is now Jesus. By eating Jesus the person becomes more holy.
BELLS ARE RUNG AT HIGHLIGHT POINTS TO CONDITION PEOPLE THAT THIS POINT OF THE MASS IS HOLY.
The Catholic Mass is the former old sacrament of the Mithraic “Taurobelia” of the divine sacrifice and of the saving effect of blood.
THE CANON OF THE MASS
Te ígitur, clementíssime Pater, per Jesum Christum Fílium tuum Dóminum nostrum súpplices rogámus ac pétimus (osculatur altare) uti accépta hábeas, et benedícas (jungit manus, deinde signat ter super oblata), 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 famulo tuo Papa nostro N. et Antístite nostro N. et ómnibus orthodóxis, atque cathólicæ et apostólicæ fídei cultóribus.
Wherefore, O most merciful Father, we humbly pray and beseech thee, through Jesus Christ thy Son, our Lord (he kisses the altar), that thou wouldst vouchsafe to receive and bless (he joins his hands together, and then makes the sign of the cross thrice over the offerings) these gifts, these offerings, this holy and unblemished sacrifice (he extends his hands and continues), which in the first place we offer thee for thy holy Catholic Church, that it may please thee to grant her peace: as also to protect, unite, and govern her throughout the world, together with thy servant N., our Pope N., our bishop, as also all orthodox believers who keep the catholic and apostolic faith. The Commemoration for the living.
Meménto, Dómine, famulórum famularúmque tuárum N. et N.
Be mindful, O Lord, of thy servants and handmaids, N. and N.
He joins his hands, prays a little while for those he wishes to pray for, then with his hands stretched out he continues:
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.
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 and theirs, for the redeeming of their souls, for the hope of their safety and salvation, and who pay their vows to thee, the eternal, living, and true God.
Infra actionem. Communicántes, et memóriam venerántes, in primis gloriósæ semper Vírginis Maríæ, genitrícis Dei et Dómini nostri Jesu Christi: sed et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Jacóbi, Joánnis, Thomæ, Jacóbi, Philíppi, Bartholomæi, Matthæi, Simónis et Thaddæi, Cleti, Cleméntis, Xysti, Cornélii, Cypriáni, Lauréntii, Chrysógoni, Joánnis et Pauli, Cosmæ et Damiáni et ómnium sanctórum tuórum: quorum méritis precibúsque concédas, ut in ómnibus protectiónis tuæ muniámur auxílio. (Jungit manus.) Per eúmdem Christum Dóminum nostrum. Amen.
Within the action.
Communicating, and reverencing the memory first of the glorious Mary, ever a virgin, Mother of our God and Lord Jesus Christ; likewise of thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew,p. 466 Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, john and Paul, Cosmas and Damian, and of all thy saints; by whose merits and prayers grant that in all things we may be guarded by thy protecting help. (He joins his hands together.) Through the same Christ our Lord. Amen. With his hands spread over the offerings, he says:
Hanc ígitur oblatiónem servitútis nostræ, sed et cunctæ famíliæ tuæ, quæsumus Dómine, ut placátus accípias, diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum júbeas grege numerári. (Jungitmanus.) Per Christum Dóminum nostrum. Amen. Quam oblatiónem tu, Deus, in ómnibus, quæsumus,
We therefore beseech thee, O Lord, to be appeased, and to receive this offering of our bounden duty, as also of thy whole household; order our days in thy peace; grant that we be rescued from eternal damnation and counted within the fold of thine elect. (He joins his hands together.) Through Christ our Lord. Amen. Which offering do thou, O God, vouchsafe in all things.
He makes the sign of the cross three times over the offerings. He makes the sign of the cross once over the host and once over the chalice.
ut nobis Corpus et San guis fiat dilectíssimi Fílii tui Dómini nostri Jesu Christi. Qui prídie quam paterétur (accipit hostiam), accépit panem in sanctas ac venerábiles manus suas (elevatoculos ad coelum), et elevátis óculis in coelum, ad te Deum Patrem suum omnipoténtem, tibi grátias agens,
that it may become for us the Body and Blood of thy most beloved Son our Lord Jesus Christ. Who the day before he suffered took bread (he takes the host) into his holy and venerable hands (he raises p. 467 his eyes to heaven), and with his eyes lifted up to heaven, unto thee, God, his almighty Father, giving thanks to thee, He makes the sign of the cross over the host.
bene díxit, fregit, dedítque discípulis suis, dicens: Accípite, et manducáte ex hoc omnes.
he blessed, brake, and gave to his disciples, saying: Take and eat ye all of this, Holding the host between the first fingers and thumbs of both hands, he says the words of consecration, silently with clearness and attention, over the host, and at the same time over all the other hosts, if several are to be consecrated.
Hoc est enim Corpus meum.
For this is my Body.
As soon as the words of consecration have been said, he kneels and adores the consecrated host. He rises, shows it to the people, puts it on the corporal, and again adores. Then, uncovering the chalice, he says:
Símili modo postquam coenátum est, In like manner, after he had supped, He takes the chalice with both hands. accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas, item tibi grátias agens,
taking also this excellent chalice into his holy and adorable hands; also giving thanks to thee, Holding the chalice with his left hand, he makes the sign of the cross over it with his right.
benedíxit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes:
he blessed , and gave it to his disciples, saying: Take, and drink ye all of this; He utters the words of consecration over the chalice silently, attentively, carefully, and without pausing, holding it slightly raised. Hic est enim Calix Sánguinis mei, novi et ætérni testaménti; mystérium fidei: qui pro vobis et pro multis effundétur in remissiónem peccatórum.
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. As soon as the words of consecration have been said, he puts the chalice on the corporal, and says silently:
Hæc quotiescúmque fecéritis, in mei memóriam faciétis.
As often as ye shall do these things, ye shall do them in memory of me.
He kneels and adores; then rises, shows it to the people, puts it down, covers it, and again adores. Then holding his hands apart, he says:
Unde et mémores, Dómine, nos servi tui, sed et plebs tua sancta, ejúsdem Christi Fílii tui Dómini nostri, tam beatæ passiónis, necnon et ab ínferis resurrectiónis, sed et in coelos gloriósæ ascensiónis: offérimus præcláræ majestáti tuæ de tuis donis ac datis,
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 rising up from hell, 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 makes the sign of the cross three times over the host and chalice together. He makes the sign of the cross once over the host and once over the chalice. He continues with his hands stretched out:
Supra quæ propítio ac seréno vultu respícere dignéris: et accépta habére, sícuti accépta habére dignátus es múnera púeri tui justi Abel, et sacrifícium patriárchæ nostri Ábrahæ, et quod tibi óbtulit summus sacérdos tuus Melchísedech sanctum sacrifícium, immaculátam hóstiam.
Upon which do thou 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, a spotless victim.
Bowing low with his hands joined together and then laid on the altar, he says:
Súpplices te rogámus, omnípotens Deus: jube hæc perférri per manus sancti Ángeli tui in sublíme altáre tuum, in conspéctu divínæ majestátis tuæ: ut quotquot (osculatur altare), ex hac altáris participatióne, sacrosánctum Fílii tui,
We most humbly beseech thee, almighty God, to command that these things be borne by the hands of thy holy angel to thine altar On high, in the sight of thy divine majesty, that as many of us (he kisses the altar) as, at this altar, shall partake of and receive the
He joins his hands together and makes the sign of the cross over the host and once over the chalice.
The Commemoration for the dead.
Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N. qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis.
Be mindful, O Lord, of thy servants and handmaidsN. and N., who are gone before us, with the sign of faith, and sleep in the sleep of peace. He joins his hands, prays a little while for those dead whom he means to pray for, then with his hands stretched out, continues:
Ipsis, Dómine, et ómnibus in Christo quiescéntibus, locum refrigérii, lucis et pacis, ut indúlgeas, deprecámur.
To these, O Lord, and to all that rest in Christ, we beseech thee, grant a place of refreshment, light, and peace.
He joins his hands together, and bows his head.
Per eúmdem Christum Dóminum nostrum. Amen.
Through the same Christ our Lord. Amen.
He strikes his breast with his right hand, and slightly raising his voice, says:
Nobis quoque peccatóribus, fámulis tuis, de multitúdine miseratiónum tuárum sperántibus, partem áliquam et societátem donáre dignéris, cum tuis sanctis Apóstolis et Martyribus: cum Joánne, Stéphano, Mathía, Bárnaba, Ignátio, Alexándro, Marcellíno, Petro, Felicitáte, Perpétua, Ágatha, Lúcia, Agnéte, Cæcília, Anastásia, et ómnibus sanctis tuis; intra quorum nos consórtium, non æstimátor mériti, sed véniæ, quæsumus, largítor admítte. Per Christum Dóminum nostrum. Per quem hæc ómnia, Dómine, semper bona creas, sanctíficas, vivíficas, benedícis, et præstas nobis.
To us sinners, also, thy servants, hoping 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, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecily, Anastasia, and with all thy saints, into whose company we pray thee admit us, not considering our merit, but of thine own free pardon. Through Christ our Lord;p. 470 through whom, O Lord, thou dost create, hallow, quicken, and bless these thine ever-bountiful gifts and give them, to us.
He uncovers the chalice, kneels, takes the blessed sacrament in his right hand, and holding the chalice in his left, makes the sign of the cross three times over it from lip to lip, saying:
He makes the sign of the cross twice between the chalice and his breast. Lifting up the chalice a little with the host, he says:
omnis honor et glória. all honour and glory. He puts back the host, covers the chalice, kneels, rises, and sings or reads:
Per ómnia sæcula sæculórum. R. Amen. Orémus. Præcéptis salutáribus móniti, et divína institutióne formáti, audémus dícere:
For ever and ever. R. Amen. Let us pray. Taught by the precepts of salvation, and following the divine commandment, we make bold to say: He stretches out his hands.
Pater noster, qui es in coelis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in coelo et in terra panem nostrum quotidiánum da nobis hódie; et dímitte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris: et ne nos indúcas in tentatiónem. R. Sed líbera nos a malo.
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 them that trespass against us. And lead us not into temptation. R. But deliver us from evil.
The priest says, Amen. He takes the paten between his first and middle finger, and says:
Líbera nos, quæsumus Dómine, ab ómnibus malis prætéritis, præséntibus, et futúris, et intercedénte beáta et gloriósa semper Vírgine Dei genitríce María, cum beátis Apóstolis tuis Petro et Paulo, atque Andréa, et ómnibus sanctis,
Deliver us, we beseech thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious, Mary ever virgin, Mother of God, together with thy blessed apostles Peter and Paul, and Andrew, and all the saints, He makes the sign of the cross with the paten from his forehead to his breast and kisses it.
da propítius pacem in diébus nostris: ut ope misericórdiæ tuæ adjúti, et a peccáto simus semper líberi, et ab omni perturbatióne secúri.
mercifully grant peace in our days: that through the help of thy mercy we may always be free from sin, and safe from all trouble.
He puts the paten under the host, uncovers the chalice, kneels, rises, takes the host and breaks it in half over the chalice, saying:
Per eúmdem Dóminum nostrum Jesum Christum Fílium tuum,
Through the same Jesus Christ thy Son our Lord,
He puts the portion that is in his right hand on to the paten; he then breaks off a small piece from the portion which is in his left hand, saying:
qui tecum vivit et regnat in unitáte Spíritus sancti Deus.
who liveth and reigneth with thee in the unity of the Holy Ghost, one God.
He puts the other half with his left hand on to the paten, and holding the particle over the chalice in his right hand, and the chalice with his left, he says:
Per ómnia sæcula sæculórum. R. Amen. For ever and ever. R. Amen.
He makes the sign of the cross three times over the chalice with the particle of the host, saying:
Pax Dómini sit semper vobíscum. R. Et cum spíritu tuo.
The peace of the Lord be always with you. R. And with thy spirit. He puts the particle into the chalice, saying silently:
Hæc commíxtio et consecrátio Córporis et Sánguinis Dómini nostri Jesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen.
May this mingling and hallowing of the Body and Blood of our Lord Jesus Christ avail us that receive it unto life everlasting. Amen.
He covers the chalice, kneels, rises, and bowing before the blessed Sacrament, with his hands joined together and striking his breast three times, says:
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.
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. At mass for the dead, instead of saying: miserére nobis, he says: dona eis réquiem, rest. And the third time he adds, sempitérnam, everlasting. Then with his hands joined together above the altar he bows down and says the following prayers:
Dómine Jesu Christe, qui dixísti Apóstolis tuis: Pacem relínquo vobis, pacem meam do vobis: ne respícias peccáta mea, sed fidem Eccelésiæ tuæ: eámque secúndum voluntátem tuam pacificáre et coaduráre dignéris. Qui vivis et regnas Deus, per ómnia sæcula sæculórum. Amen.
O Lord Jesus Christ, who didst say to thy apostles, Peace I leave with you, my peace I give unto you; look not upon my sins, but upon the faith of thy Church; and vouchsafe to her that peace and unity which is agreeable to thy will; who livest and reignest God for ever and ever. Amen. If the kiss of peace is to be given, the priest kisses the altar, and giving the kiss of peace, says:
Pax tecum. R. Et cum spíritu tuo.
Peace be with you. R. And with thy spirit.
At masses for the dead the kiss of peace is not given, neither is the above prayer said.
Dómine Jesu 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 sæcula sæculórum. Amen. Percéptio Córporis tui, Dómine Jesu Christe, quod ego indígnus súmere præsúmo, non mihi provéniat in judícium 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 sæcula sæculórum. Amen.
O Lord Jesus Christ, Son of the living God, who, according to the will of thy Father, through the co-operation of the Holy Ghost, hast by thy death given life to the world, deliver me by this, thy most holy Body and Blood, from all my iniquities and from every evil; and make me always cleave to thy commandments, and never suffer p. 473 me to be separated from thee; who with the same God the Father and Holy Ghost livest and reignest God for ever and ever. Amen. Let not the receiving of thy Body, O Lord Jesus Christ, which I, all unworthy presume to take, turn to my judgement and damnation: but through thy lovingkindness may it avail me for a safeguard and remedy, both of soul and body. Who with God the Father, in the unity of the Holy Ghost, livest and reignest God for ever and ever. Amen.
The priest kneels down, rises, and says:
Panem coeléstem accípiam, et nomen Dómini invocábo.
I will take the Bread of heaven, and call upon the name of the Lord. Then, bowing a little, he takes both parts of the host with the thumb and first finger of his left hand, and the paten between his first and middle finger. He strikes his breast with his right hand, and, slightly raising his voice, says three times reverently and humbly:
Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
Lord, I am not worthy that thou shouldst enter under my roof; say but the word, and my soul shall be healed. He makes the sign of the cross with the host in his right hand over the paten, and says:
Corpus Dómini nostri Jesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
May the Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
He receives both portions of the host reverently, joins his hands together, and remains for a little while quietly meditating on the most holy Sacrament. Then he uncovers the chalice, kneels, gathers up the crumbs, if there are any, and wipes the paten above the chalice, whilst he says:
Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? Cálicem salutáris accípiam, et nomen Dómini invocábo. Laudans invocábo Dóminum, et ab inimícis meis salvus ero.
What return shall I make to the Lord for all he hath given unto me? I will take the Chalice of salvation,p. 474 and call upon the name of the Lord. Praising I will call upon the Lord, and I shall be saved from my enemies. He takes the chalice into his right hand, and making the sign of the cross on himself with it, he says:
Sanguis Dómini nostri Jesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
May the Blood of our Lord Jesus Christ keep my soul unto life everlasting, Amen. He receives the precious blood with the particle. Then, if there are any communicants, he should give them communion before purifying. Afterwards he says:
Quod ore súmpsimus, Dómine, pura mente capiámus; et de múnere temporáli fiat nobis remédium sempitérnum.
Grant, Lord, that what we have taken with our mouth we may receive with a pure mind; and that from a temporal gift it may become for us an eternal remedy. Meanwhile he passes the chalice to the server, who pours into a little wine, with which he cleanses his fingers; then he continues:
Corpus tuum, Dómine, quod sumpsi, et Sanguis quem potávi, adhæreat viscéribus meis: et præsta; ut in me non remáneat scélerum mácula, quem pura et sancta refecérunt sacraménta. Qui vivis et regnas in sæcula sæculórum. Amen.
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, whom thy pure and holy sacraments have refreshed; who livest and reignest world without end. Amen.
He washes his fingers, wipes them, and takes the ablution; he wipes his mouth and the chalice, which he covers, and after folding up the corporal, arranges it on the altar as before. Then he continues mass. After the last Postcommunion the priest says:
Dóminus vobíscum. R. Et cum spíritu tuo.
The Lord be with you. R. And with thy spirit. Then either:
Ite, missa est. Go, you are dismissed.
or, according to what mass is being said:
Benedicámus Dómino. R. Deo grátias.
Let us bless the Lord. R. Thanks be to God. At mass for the dead, he says:
Requiéscant in pace. R. Amen. May they rest in peace. R. Amen.
After saying, Ite missa est or Benedicámus Dómino, the priest bows down at the middle of the altar, and with his hands joined above it, says:
Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium quod óculis tuæ majestátis indígnus óbtuli, tibi sit acceptábile, mihíque, et ómnibus pro quibus illud óbtuli, sit, te miseránte, propitiábile. Per Christum Dóminum nostrum. Amen.
May the homage of my service be pleasing to thee, O holy Trinity; and grant that the sacrifice which I, though unworthy, have offered in the sight of thy majesty, may be acceptable to thee: and through thy mercy win forgiveness for me and for all those for whom I have offered it. Through Christ our Lord. Amen.
Then he kisses the altar, and raising his eyes upward, stretching out, lifting up, and joining his hands, bowing his head before the cross, he says:
Benedícat vos omnípotens Deus, May God almighty bless you, and turning towards the people, he blesses them once only, even at high mass, and continues:
Pater, et Fílius et Spíritus sanctus. R. Amen.
Father, and Son and Holy Ghost. R. Amen.
At a bishop’s mass a triple blessing is given. At mass for the dead no blessing is given. Then at the Gospel corner, after saying Dóminus vobíscum, and Inítium or Sequéntia sancti Evangélii, and making the sign of the cross on the altar, or on the book and on himself as at the Gospel in the mass, he reads the Gospel of St. John, as below, or another Gospel as appointed.
Inítium sancti Evangélii secúndum Joánnem. R. Glória tibi, Dómine. In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in princípio apud Deum. Ómnia 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 Joánnes. 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 ejus, qui non ex sanguínibus, neque ex voluntáte carnis, neque ex voluntáte viri, sed ex Deo nati sunt. (Hic genuflectitur.) Et verbum caro factum est, et habitávit in nobis: et vídimus glóriam ejus, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis. R. Deo grátias.
The beginning of the holy Gospel according to St. John. R. Glory be to thee, O Lord. 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 p. 476 it. There was a man sent from God, whose name was John. This man came for a witness to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of 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, he gave them power to become the 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. And the Word was made flesh (here the people kneel down), and dwelt among us; and we saw his glory, the glory as it were of the only-begotten of the Father, full of grace and truth. R. Thanks be to God.
While leaving the altar the priest says silently the antiphon Trium puerórum, &c.
