St Margaret Parish

The Second Vatican Council declared that the Mass is the summit towards which the activity of the Church is directed, the fountain from which all her power flows. In the words of the Venerable Cardinal Newman, nothing is so consoling, so piercing, so thrilling, so overcoming as the Mass. Father Frederick Faber described it as the "most beautiful thing this side of Heaven".

For Catholics, it's the Mass that matters...the unbloody re-presentation of Christ's sacrifice on Calvary. And for two thousand years, Catholics have been obeying Our Lord's command at the Last Supper "Do this in memory of Me". The four accounts of the Last Supper, in Matthew, Mark, Luke and 1 Corinthians give us the nucleus of the liturgy in all subsequent Catholic rites.

In the earliest times, the Eucharist was celebrated with - but distinct from - a Christianized synagogue service. Over the centuries, the ceremony developed, with the prayers, formulae and movements crystallizing into set forms.

Eventually the details of Eucharistic services in different parts of the world began to diverge. In the third century, the Church of Africa was the first to use Latin, while Greek continued to be used in Rome for another hundred years. Although there was no idea of a set pattern for the liturgy, the Eucharist gradually adopted a uniformity of outline. In many cases, the same words were used. Long formal prayers recur in the earliest writings.

From the time of Constantine in the fourth century, complete liturgical texts are available of specifically different rites, based initially on the patriarchal cities of Rome, Alexandria and Antioch and on the Gallican usage of northern Europe.

From the four parent rites, others developed and from the eighth century onwards, the Roman rite (as celebrated by the Pope) gradually displaced all other rites in the west - with the exception of the rites of Toledo and Milan.

But, over the years, additions crept in. Bishops allowed local modifications to the liturgy, large cities developed their own variations, many religious orders adopted their own liturgical customs. Then the Protestant reformers, in their opposition to the ideas of the Real Presence and Eucharistic Sacrifice, developed their own communion services.

The Council of Trent, in the mid-sixteenth century, opposed the anarchy of these new services and ordered that Mass should be celebrated uniformly everywhere.

In 1570, St Pius V published the new, restored Missal. But the rite established following the Council of Trent - the so-called Tridentine rite - was not a new form of the Mass. Pope Pius V's liturgy dates back essentially unchanged to the time of St Gregory in the sixth century...though that liturgy lasted a full three hours! The Bull Quo Primum granted priests the right to use the Tridentine rite forever, without scruple of conscience or fear of penalty.

With the exception of minor modifications, the Tridentine rite was essentially the rite used throughout the western Church until the introduction of the new Missal of Pope Paul VI in 1970 following the Second Vatican Council.

The Council itself had declared its desire to preserve and foster all lawfully acknowledged rites and, even after the introduction of the new Missal, permission was still given for the use of the old rite.

In liturgical matters, the Council said the Church had no wish to impose a rigid uniformity, though it directed that the use of the Latin language was to be preserved in the Latin rites.

Dated July 7, 2007 Summorum Pontificum (English: Of the Supreme Pontiffs) is the Apostolic Letter motu proprio of Pope Benedict XVI, which formulates the canonical rules to be respected in the Latin Rite of the Catholic Church for the celebration of Mass according to the "Missal promulgated by John XXIII in 1962", sometimes known as the Tridentine Mass, and the administering of most of the sacraments in the form prior to the liturgical reforms after the Second Vatican Council. In line with the above document and following the guidelines recommended by the local bishop, the 6pm Sunday Mass at St. Margaret's has been in response to numerous requests, in particular from parishioners, that the older rite of the Mass be available.

History of the Dialogue Mass in Latin (in Latin, Missa dialogata; also Missa recitata).

In November 1922, the Holy See's Sacred Congregation of the Council (now called the Congregation for Bishops) gave approval to the practice "to instill into the souls of the faithful a truly Christian and collective spirit, and prepare them for active participation."[1]

Further warm approval was granted by the Sacred Congregation of Rites (corresponding to today's Congregation for Divine Worship and the Discipline of the Sacraments) on 30 November 1935, and on 3 September 1958.

In spite of this official encouragement, the Dialogue Mass never became prevalent in English-speaking countries, even in the United States. The one exception in the English speaking world was Scotland. Always the most European part of the British Isles with strong ties to many countries and especially to France, the Dialogue Mass was introduced into Edinburgh Cathedral in the 1920s and in the years that followed became popular throughout the country and from there into many other European countries. Maybe it is not surprising that our parish patron is St. Margaret of Scotland!

Forms of Dialogue Mass

A minimum form of Dialogue Mass was, as indicated in the 1922 document referred to above, for the people to join with the servers in reciting the responses in the Mass that would typically fall only to the servers.

In addition, the people could be allowed to recite those parts of the Ordinary of the Mass that are sung by all at a Missa Cantata: Gloria, Creed, Sanctus, and Agnus Dei.

They were also allowed to recite with the priest the triple "Domine non sum dignus" that he said as part of the rite of Communion of the faithful, which, though not in printed in the Roman Missal could be inserted into the celebration of Mass.

Rarely, the people also recited the Introit, Offertory and Communion Antiphons, which were sung by the choir at Solemn or High Mass.

You can listen, learn and familiarize yourself with the Latin responses by downloading the following mp3 recordings for the text of the Mass. In the below text for the mass of Holy Trinity is celebrated. In a "Dialogue Mass", sometimes called a "Community Mass"

In the earliest days, the Mass opened with the Introit as a processional psalm, and the prayers at the foot of the altar were the priest's own private preparation for Mass. But for more than four centuries, the Mass has begun with the 42nd Psalm as an expression of reverent fear and confidence in God's mercy. (The psalm is not said during Passiontide or in Masses for the Dead.)

Use the below text or your own 1962 Missal to listen, learn and follow the dialogue.

C: celebrant R: Your response.

Download Instructions:

PC: Right click any of the links below and select 'Save target as...', or 'Save link as...'
Mac: Control-click any of the links below and select 'Download linked file', or 'Save Link Target'

...Then use your media software to play the file.

PART 1 - THE MASS OF THE CATECHUMENS

Preparatory
Prayers

3:34 - 1 MB

C. In nomine Patris, et Filii, et Spiritus Sancti. Amen. Introibo ad altare Dei.

C. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. I will go in to the altar of God.

R. Ad Deum, qui laetificat juventutem meam.

R. To God, who gives joy to my youth.

C. Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me.

C. Judge me, O God, and distinguish my cause from an ungodly nation: deliver me from an unjust and deceitful enemy.

R. Quia tu es, Deus, fortitudo mea: quare me repulisti, et quare tristis incedo, dum affligit me inimicus?

R. For you are my strength, O God: why have you cast me off? Why do I go around sadly while the enemy afflicts me?

C. Emitte lucem tuam, et veritatem tuam: ipsa me deduxerunt et adduxerunt in montem sanctum tuum, et in tabernacula tua.

C. Send out Your light and Your truth; they have led me and brought me to Your holy hill, into Your tabernacles.

R. Et introibo ad altare Dei: ad Deum qui laetificat juventutem meam.

R. And I will go in to the altar of God: to God who gives joy to my youth.

C. Confitebor tibi in cithara, Deus, Deus meus: quare tristis es anima mea, et quare conturbas me?

C. I will praise you on the harp, O God, my God. Why are you sad, my soul, and why do you trouble me?

R. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei, et Deus meus.

R. Hope in God, for I will continue to praise Him, my salvation and my God.

The priest bows his head to the Cross for the Gloria Patri, at the end of the psalm - and at any other time the prayer is said during Mass.

In a humble confession of his sins before God and the people, the priest bows profoundly with his hands joined and begins the Confiteor. This prayer recalls the confession of the Jewish priests of the Old Law before they offered sacrifice. At the mea culpa, the priest places his left hand below his breast and strikes his breast three times with the extended and joined fingers of his right hand.


C. Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptistae, sanctis apostolis Petro et Paulo, omnibus sanctis, et vobis, fratres: quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelum Archangelum, beatum Joannem Baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et vos, fratres, orare pro me ad Dominum Deum nostrum.	C. I confess to Almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints and to you, brethren, that I have sinned exceedingly in thought, word and deed (strikes breast three times): through my fault, through my fault, through my own most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints and you, brethren, to pray for me to the Lord our God.

The priest remains bowing for the server's Misereatur, then, after replying Amen, he stands erect, his hands joined, while the server recites the Confiteor.


R. Misereatur tui omnipotens Deus et, dimissis peccatis tuis, perducat te ad vitam aeternam.	R. May Almighty God have mercy on you, forgive you your sins and bring you to everlasting life. Amen.

C. Amen	C. Amen

R. Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptistae, sanctis apostolis Petro et Paulo, omnibus sanctis, et tibi, Pater: quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelum Archangelum, beatum Joannem Baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et te, Pater, orare pro me ad Dominum Deum nostrum.	R. I confess to Almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints and to you, Father, that I have sinned exceedingly in thought, word and deed (strike breast three times): through my fault, through my fault, through my own most grievous fault. Therefore I beseech 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 for me to the Lord our God.

At the end of the prayer, the priest recites the Misereatur, then says the Indulgentiam, while making the Sign of the Cross.

Bowing moderately, he continues with the Deus tu conversus. At the end of the verses, he stands upright, extends his hands to the width of his shoulders without raising them and rejoins them, at the same time saying Oremus. At this point, the servers stand and kneel again on the first step.


C. Deus, tu conversus vivificabis nos.	C. O God, You will turn and give us life.

R. Et plebs tua laetabitur in te.	R. And Your people will rejoice in You.

C. Ostende nobis, Domine, misericordiam tuam.	C. Show us Your mercy, O Lord.

R. Et salutare tuum da nobis.	R. And give us Your salvation.

C. Domine, exaudi orationem meam.	C. Lord, hear my prayer.

R. Et clamor meus ad te veniat.	R. And let my cry come to You.

C. Dominus vobiscum.	C. The Lord be with you.

R. Et cum spiritu tuo.	R. And with your spirit.

C. Oremus.	C. Let us pray.

The first silent prayer of the Mass, the Aufer a nobis, is said as the priest - with joined hands - ascends the steps, the right foot first. The prayer of petition dates back to a seventh century sacramentary and recalls the sacrifices of the Old Law when the Jewish High Priest entered the Holy of Holies.

Bowing moderately, the priest rests his joined hands on the edge of the altar, the tips of his little fingers against the front of the edge as he says silently the Oramus te Domine. Recalling the saints whose relics are in the altar, he places his hands flat on the altar outside the corporal, and kisses it in the middle.

Continuing the prayer, the priest then moves directly to the Epistle side where, facing the altar, he makes the Sign of the Cross and begins, in an audible voice, the Proper of the Day by reciting the Introit with his hands joined. This Sign of the Cross marked the opening of the liturgy at the time of St Patrick. The Introit was formerly a psalm sung as the priest entered the church - hence the word introit. At the Gloria Patri, the priest turns slightly and bows towards the crucifix. He does not cross himself when repeating the antiphon.

After the Introit, the priest returns to the centre of the altar. With joined hands and without bowing to the crucifix, he immediately begins the Kyrie, the only surviving Greek prayer in the Mass, taken from a fourth century Byzantine rite.

As soon as the Kyrie is finished, the priest starts the Gloria, the canticle of praise to the Trinity, attributed to Pope Telesphorus 130 years after Christ. (The Gloria is omitted when the vestments are black or violet and during certain votive Masses.) As the priest begins the prayer, he separates his hands horizontally and raises them to shoulder level before rejoining them and bowing his head at the word Deo. Standing erect, with hands joined, he continues to the end, reading from the centre altar card if necessary. He bows to the crucifix at the words adoramus te, gratias agimus, Jesu Christe, suscipe deprecationem and Jesu Christe again. At the words cum Sancto Spiritu he makes the Sign of the Cross. After the Amen, without rejoining his hands, he places his hands outside the corporal and kisses the centre of the altar.


C. Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam: Domine Deus, Rex coelestis, Deus Pater omnipotens. Domine Fili unigenite, Jesu Christe: Domine Deus, Agnus Dei, Filius Patris: Qui tollis peccata mundi, miserere nobis; qui tollis peccata mundi, suscipe deprecationem nostram; qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus, tu solus Dominus, tu solus Altissimus: Jesu Christe, cum Sancto Spiritu: in gloria Dei Patris. Amen.	C. Glory to God in the highest, and on earth, peace to men of goodwill. We praise You, we bless You, we adore You, we glorify You, we give You thanks for Your great glory, Lord God, heavenly King, almighty God and Father. Lord Jesus Christ, only-begotten Son, Lord God, Lamb of God, Son of the Father, You take away the sins of the world, have mercy on us; You take away the sins of the world, receive our prayer; You are seated at the right hand of the Father, have mercy on us. For You alone are the Holy One, You alone are Lord, You alone are Most High: Jesus Christ, with the Holy Ghost in the glory of God the Father. Amen.

Rejoining his hands and turning by the Epistle side with downcast eyes, the priest greets the people with the Dominus vobiscum, while extending his hands to the width of his shoulders horizontally, rejoining them and turning back by the Epistle side.

From the center of the altar, the priest moves to the Missal. Facing the altar, he says Oremus, bowing his head to the Cross, extending his hands to shoulder height and width, rejoining them and extending them again. During the reading of the ancient Collects, the priest bows his head to the Cross at the Holy Name and bows his head to the Missal at the name of Mary, the Saint of the day or the Pope. At the end of the prayer, on the words per Dominum or in unitate, the priest rejoins his hands for the Amen.

After the Collects comes the first lesson, the Epistle. The priest places the palms of his hands on the Missal during the reading - though he may pick up the book if he wishes. He may give a sign to the server that the reading is over by raising his left hand or laying it on the altar momentarily.

The response Deo gratias was originally a sign from the presiding Bishop that the reading had gone on long enough!

Following the Epistle come the Gradual, Alleluia or Tract and, on five major feastdays, the Sequence. These are the remnants of the chants which separated the original three lessons at Mass. The priest reads them aloud, still holding the Missal, and bows as during the Collects.

From the Epistle side, the priest moves with joined hands to the centre of the altar where he lifts his eyes to the Cross, then casts them down and bows profoundly - without laying his hands on the altar - to say silently the Munda cor meum, a fourteenth century prayer asking God to purify his lips and heart.


C. Munda cor meum ac labia mea, omnipotens Deus, qui labia Isaiae prophetae calculo mundasti ignito: ita me tua grata miseratione dignare mundare, ut sanctum Evangelium tuum digne valeam nuntiare. Per Christum Dominum nostrum. Amen.	C. Cleanse my heart and my lips, almighty God, who cleansed the lips of the prophet Isaias with a live coal. In your mercy, deign to cleanse me so I may be worthy to proclaim Your holy Gospel: through Christ our Lord. Amen.

C. Jube, Domine, benedicere. Dominus sit in corde meo et in labiis meis: ut digne et competenter annuntiem Evangelium suum. Amen.	C. Bless me, O Lord. May the Lord be in my heart and on my lips, that I may be fit and worthy to proclaim His Gospel. Amen.

The Missal is moved by the server to the right hand side of the altar (so called because the right hand of the crucifix points to that side) and placed diagonally on the altar. The congregation stand to greet the word of God. Standing before the Missal with joined hands, the priest says aloud the Dominus vobiscum. At the Sequentia, the priest lays his left hand on the book, while he makes the Sign of the Cross with the thumb of his open right hand, first at the beginning of the Gospel passage. Then - with his left hand on his breast - he traces the cross with his thumb on his forehead, mouth and breast.

The priest reads the Gospel aloud with his hands joined. If he needs to bow his head or genuflect, he does so to the Missal. If he has to turn a page, he uses his right hand, laying the left on the altar. At the end of the Gospel, the priest lifts the Missal with both hands, and bows to kiss it where he signed the cross, saying the Per evangelica dicta.

Standing erect, the priest replaces the Missal on the stand which he moves diagonally closer to the middle of the altar next to the corporal. At this point, the priest may move to the pulpit or lectern to read the Epistle and Gospel in the vernacular and to deliver a sermon. If so, he removes his maniple and lays it aside.

The Epistle and Gospel readings must be according to the old calendar and may not be taken from the new rite of Mass. The 1982 Vatican instruction forbids any mixing of rites. The homily - in the people's own language - dates back to the time of the Apostles. St Paul himself preached at the Eucharist, as we read in the twentieth chapter of the Acts of the Apostles.

Following the homily, the priest moves to the centre of the altar for the Creed and, if necessary, puts his maniple back on. As he says the words Credo in unum Deum, he extends his hands, lifts them to the height of his shoulders and rejoins them at his breast, bowing at the same time to the Cross.

The Nicene Creed, which dates from the Council of Nicaea in the early fourth century, is a late addition to the liturgy, after people had become used to the declaration of faith as a protest against the heretics. The Eastern Churches first adopted the prayer in the sixth century.

From there it spread to Spain, to Gaul in the eighth century and it was only introduced in Rome in 1014 at the request of the German Emperor St Henry II. Pope Benedict VIII told the Emperor the Creed had never been needed in Rome because the Church there had never been stained by heresy!

The priest bows when he mentions the Holy Name. At the words Et incarnatus est, the priest lays his hands on the altar outside the corporal and genuflects slowly on his right knee, without bowing his head. He rises after the words Et homo factus est. The priest bows his head at the words simul adoratur. At the end of the Creed, with the words et vitam venturi saeculi, he makes the Sign of the Cross. At the Amen, the priest places his hands flat on the altar outside the corporal and kisses the altar.

Creed, Offertory,
Preface, Sanctus

8:20 - 2.4 MB

C. Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia saecula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum, non factum, consubstantialem Patri: per quem omnia facta sunt. Qui propter nos homines et propter nostrem salutem descendit de coelis. (genuflects) Et incarnatus est de Spiritu Sancto ex Maria Virgine: ET HOMO FACTUS EST. (stands) Crucifixus etiam pro nobis: sub Pontio Pilato passus, et sepultus est. Et resurrexit tertia die, secundum Scripturas. Et ascendit in coelum: sedet ad dexteram Patris. Et iterum venturus est cum gloria, judicare vivos et mortuos: cujus regni non erit finis. Et in Spiritum Sanctum, Dominum, et vivificantem: qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam sanctam catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et exspecto resurrectionem mortuorum. Et vitam venturi saeculi. Amen.

C. I believe in one God, the Father almighty, maker of heaven and earth, maker of everything, visible and invisible. I believe in one Lord, Jesus Christ, the only-begotten Son of God, born of the Father before all time; God from God, light from light, true God from true God; begotten, not made, of one substance with the Father; through whom all things were made. For us men and for our salvation, He came down from heaven, (genuflects) by the power of the Holy Ghost, He became incarnate of the Virgin Mary AND WAS MADE MAN. (stands) For our sake too, He was crucified. He suffered under Pontius Pilate and was buried. On the third day, He rose again from the dead, according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and His kingdom will have no end. I believe in the Holy Ghost, the Lord and giver of life, who proceeds from the Father and the Son. With the Father and Son, He is adored and glorified. He has spoken through the Prophets. I believe in one holy, catholic and apostolic Church. I acknowledge one baptism for the forgiveness of sins. I look forward to the resurrection of the dead and the life of the world to come. Amen.

This point marks the end of the Mass of the Catechumens, that part of the liturgy which was attended by intending converts to Catholicism. What follows is the Mass of the Faithful, formerly reserved to baptized Catholics alone.

The priest turns by the Epistle side and says Dominus vobiscum extending his hands, rejoining them and turning back the same way.

Bowing to the Cross, the priest extends and rejoins his hands in a straight line, saying aloud Oremus and reading the Offertory from the Missal. Formerly, the prayers of the faithful and the offertory procession took place at this stage, but this prolonged the Mass and was gradually replaced from the 10th century onwards by the offering of money.

The priest removes the chalice veil from the chalice with both hands, folding it and placing it on his right, outside the corporal. Laying his left hand on the altar outside the corporal, he takes the chalice by the stem with his right hand and places it outside the corporal on his right.

If the priest is to consecrate other hosts, he places them on the corporal in an open ciborium or simply lays them on the corporal. He takes the pall from the chalice and lays it on the folded chalice veil. With his right hand, he takes the paten with the altar bread on it and lifts it chest-high with the thumb and forefingers of both hands over the corporal. Looking up to the Cross, then down at the host, he says silently the Suscipe sancte Pater, offering the host for his sins and those of all faithful Christians. All the Offertory prayers are mediaeval, arriving in Rome from Northern Europe only in the 14th century.


C. Suscipe, sancte Pater, omnipotens aeterne Deus, hanc immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo vivo et vero, pro innumerabilibus peccatis et offensionibus et negligentiis meis, et pro omnibus circumstantibus, sed et pro omnibus fidelibus Christianis vivis atque defunctis: ut mihi et illis proficiat ad salutem in vitam aeternam. Amen.	C. Holy Father, almighty, eternal God, accept this spotless host which I - your unworthy servant - offer You, my living and true God, for my countless sins, offences and neglects and for everyone here, as well as for all faithful Christians, living and dead. Accept it for me and for them, that we may be saved and brought to everlasting life. Amen.

At the end of this prayer, the priest lowers the paten close to the corporal and traces the Sign of the Cross with it towards himself, then from left to right, before sliding the altar bread off the paten onto the front of the corporal - without touching it. With his left hand on the altar, he places the paten halfway under the corporal on his right and closes the ciborium if necessary.

With joined hands, the priest moves to the Epistle corner. He takes the chalice by the stem with his left hand and wipes the inside with the purificator, which he then hangs over his left thumb. With his right hand, he takes the wine cruet and pours almost half the wine into the chalice, saying nothing.

Making the Sign of the Cross over the water cruet, the priest begins the prayer Deus qui humanae substantiae. At the words per hujus aquae, he takes the cruet and pours a drop or two into the chalice. This custom, mentioned by St Justin Martyr early in the second century, symbolises the union of Christ's human and divine natures, as well as the union of Christ with the faithful. As the priest says the Holy Name, he bows towards the Cross.


C. Deus, qui humanae substantiae dignitatem mirabiliter condidisti et mirabilius reformasti: da nobis per hujus aquae et vini mysterium ejus divinitatis esse consortes, qui humanitatis nostrae fieri dignatus est particeps, Jesus Christus, Filius tuus, Dominus noster: Qui tecum vivit et regnat in unitate Spiritus Sancti, Deus: per omnia saecula saeculorum. Amen.	C. O God, who wonderfully created human nature and even more wonderfully restored it, grant that - through the mystery of this water and wine - we may partake in the divinity of the One who deigned to share our humanity: Jesus Christ, Your Son, our Lord, who is God, living and reigning with You in the unity of the Holy Ghost, for ever and ever. Amen.

The priest may wipe away drops from the side of the chalice with the purificator before he replaces the chalice next to the corporal and, still holding the purificator, returns to the centre of the altar. There he folds the purificator over that half of the paten still showing. Taking the chalice by the stem with his right hand and holding the base with his left, he lifts it until the rim is level with his eyes and, looking at the Cross, says silently the Offerimus tibi.

At the end of the prayer, he lowers the chalice and makes the Sign of the Cross with it over the centre of the altar (not over the host). He places the chalice in the centre of the corporal and holds the chalice base with his left fingers to prevent it spilling as he replaces the pall on top.

Bowing moderately, he joins his hands and lays his fingers on the front of the altar, saying silently the prayer In spiritu humilitatis, based on the prayer of Azarias before King Nebuchadnezzar.

Standing erect, he looks up to Heaven for a moment, extends and raises his hands, then lowers his eyes and joins his hands, saying the Veni sanctificator - a prayer found in a seventh century Irish sacramentary. At the word benedic, the priest lays his left hand outside the corporal and makes the Sign of the Cross with his right hand over the host and chalice.

To signify the purity of heart needed for the sacrifice, the priest now moves with joined hands to the Epistle side for the lavabo. Facing the server, he holds the tips of his thumbs and forefingers together over the dish - in front of the altar - while the server pours water over them. As the priest says the Lavabo inter innocentes, he dries his hands on the towel offered by the server, bowing towards the Cross as he says the Gloria Patri. (The Gloria is omitted in Masses for the Dead.) The priest lays his left hand on the altar as he hands the towel back to the server.


C. Lavabo inter innocentes manus meas et circumdabo altare tuum, Domine, ut audiam vocem laudis, et enarrem universa mirabilia tua. Domine, dilexi decorem domus tuae, et locum habitationis gloriae tuae. Ne perdas cum impiis, Deus, animam meam, et cum viris sanguinum vitam meam; in quorum manibus iniquitates sunt, dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum; redime me, et miserere me. Pes meus statit in directo: in ecclesiis benedicam te Domine. Gloria Patri, et Filio, et Spiritui Sancto, sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	C. I will wash my hands among the innocents and go round Your altar Lord, so I may listen to the sound of praise and may tell of all Your wonderful works. Lord, I have loved the beauty of Your house and the place where Your glory dwells. Do not let my soul be lost with sinners. Save my life from the men of blood whose hands are sinful, whose right hands are full of bribes. But I have walked in innocence; deliver me in Your mercy. My foot has stood in the right path; I will bless You in the churches, O Lord. Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen.

Returning to the centre with hands joined while finishing the prayer, the priest looks up to the Cross then looks down and, bowing slightly with his hands joined on the altar, he says silently the Suscipe sancta Trinitas.


C. Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus ob memoriam passionis, resurrectionis, et ascensionis Jesu Christi Domini nostri: et in honorem beatae Mariae semper Virginis, et beati Joannis Baptistae, et sanctorum apostolorum Petri et Pauli, et istorum, et omnium sanctorum: ut illis proficiat ad honorem, nobis autem ad salutem: et illi pro nobis intercedere dignentur in coelis, quorum memoriam agimus in terris. Per eundem Christum Dominum nostrum. Amen	C. Accept, Holy Trinity, this offering which we make in memory of the passion, resurrection and ascension of Our Lord Jesus Christ, and in honour of blessed Mary ever Virgin, of blessed John the Baptist, of the holy apostles Peter and Paul, of these (saints whose relics are in the altar) and all the saints. May this offering bring them honour and us salvation, and may those whose memory we commemorate on earth intercede for us in heaven. Through the same Christ Our Lord. Amen.

Then, laying his hands palm downwards on the altar outside the corporal, the priest kisses the altar. Joining his hands and with eyes cast down, the priest turns to the people for the last time before Communion. Extending his hands in a straight line and rejoining them and raising his voice a little, he says Orate fratres, turning back this time by the Gospel side while he completes the prayer silently.

At the end of the server's response, he replies Amen silently. Extending his hands, palms facing one another, and - without saying Oremus - he reads the Secret prayers from the Missal. Historically these offertory prayers were said silently (or secretly) while the offertory psalm was being sung.

At the end of the final Secret prayer, the priest pauses, lays his right hand flat on the altar and, with his left hand, finds the Preface in the Missal. Then, laying his left hand on the altar, he says aloud Per omnia saecula saeculorum. With his hands still flat on the altar, the priest says aloud Dominus vobiscum. Then he raises his hands to shoulder height, palms facing one another, and says aloud the Sursum corda and the Gratias agamus, rejoining his hands as he says these words. At the words Deo nostro, the priest looks up at the Cross, then bows his head.

The Preface - or introduction to the Canon - is said aloud, the priest standing with hands again extended. The Preface of the Holy Trinity is said on most Sundays in the year:


C. Vere dignum et justum est, aequum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: Qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus es Dominus: non in unius singularitate personae, sed in unius Trinitate substantiae. Quod enim de tua gloria, revelante te, credimus, hoc de Filio tuo, hoc de Spiritu Sancto, sine differentia discretionis sentimus. Ut in confessione verae sempiternaeque Deitatis, et in personis proprietas, et in essentia unitas, et in majestate adoretur aequalitas. Quam laudant angeli atque archangeli, cherubim quoque ac seraphim: qui non cessant clamare quotidie, una voce dicentes:	C. It is truly right and just, proper and fitting for our salvation, that we should always and everywhere give You thanks, holy Lord, almighty Father, eternal God. With Your only-begotten Son and the Holy Ghost, You are one God and one Lord - not one as a single person, but three Persons in one substance. Whatever we believe, by Your revelation, about Your glory, we believe the same about Your Son and the Holy Ghost, without any difference or distinction. So, acknowledging the true and eternal Godhead, we adore each distinct Person in a unity of being and an equality of majesty. In praise of this, the angels and archangels, the cherubim and seraphim also lift up their voices day by day, saying with one accord:

At the end, he joins his hands and bows moderately for the Sanctus, which is said in a slightly quieter voice. At the Benedictus, the priest stands erect and makes the Sign of the Cross.

Then he lays his right hand on the altar and, with his left hand, finds in the Missal the beginning of the Canon of the Mass. The word Canon comes from a Greek word meaning a standard or rule and, since the seventh century, it has been fixed in its present, unchanging form. The Canon is the most solemn part of the liturgy and is said almost entirely silently.

At the opening prayer of the Canon, the Te igitur, the priest looks up at the Cross, extends and lifts his hands, then looks down, joins his hands, bows low and places his fingertips on the edge of the altar. After the words rogamus et petimus, the priest lays his hands flat on the altar outside the corporal and kisses the altar. Then he stands erect and rejoins his hands.

After the word benedicas, the priest lays his left hand on the altar outside the corporal and with the right makes the Sign of the Cross slowly three times over the host and chalice as he says haec+dona, haec+munera, haec+sancta sacrificia illibata. After the third cross, the priest doesn't rejoin his hands, but holds them extended at shoulder height, palms facing each other and fingers straight. This remains the normal position of the hands for the whole of the Canon. At the reference to the Pope and local Bishop, the priest adds their names in the ablative case.

Canon

8:21 - 2.4 MB

C. Te igitur, clementissime Pater, per Jesum Christum Filium tuum, Dominum nostrum, supplices te rogamus ac petimus uti accepta habeas et benedicas haec+dona, haec+munera, haec+sancta sacrificia illibata, in primis quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro Benedicto et Antistite nostro N. et omnibus orthodoxis atque catholicae et apostolicae fidei cultoribus.

C. So, most merciful Father, we pray and beg You, through Jesus Christ Your Son our Lord, to accept and bless these gifts, these offerings, these holy and spotless sacrifices. We offer them first of all for Your holy Catholic Church. Keep and guide her in peace and unity throughout the world, with Your servant, our Pope Benedict and our Bishop (name) and all those right-thinking people who believe and profess the Catholic and apostolic faith.

At the Memento Domine, the priest raises and joins his hands in front of his face for a moment and stands with bowed head as he recalls those among the living for whom he specially wishes to pray. Then, standing erect again with the hands extended, he continues et omnium circumstantium. In the eleventh century, this prayer replaced the prayer over the diptychs - the tablets on which were written the names of those for whom special prayers were offered.


C. Memento, Domine, famulorum famularumque tuarum N. et N. et omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus, vel qui tibi offerunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.	C. Remember, Lord, Your servants (here the celebrant silently mentions those for whom he wishes to pray) and everyone here, whose faith and devotion are known to You. We offer this sacrifice of praise for them, or they offer it for themselves and for those dear to them, for the redemption of their souls, hoping for their salvation and wellbeing, and paying homage to You, the eternal, living and true God.

The Communicantes links the sacrifice with the Mother of God, the Apostles and twelve early martyrs. The priest bows his head towards the book at the name Mariae and towards the Cross at Jesu Christi. At the words per eundem, he joins his hands.


C. Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Jesu Christi: sed et beati Joseph ejusdem Virginis Sponsi et beatorum apostolorum ac martyrum tuorum, Petri et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddae: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Joannis et Pauli, Cosmae et Damiani: et omnium sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per eundem Christum Dominum nostrum. Amen.	C. We honour the memory, first of all, of the glorious ever-Virgin Mary, Mother of our God and Lord Jesus Christ, and also of blessed Joseph her husband, Your blessed apostles and martyrs Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus, Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas and Damian, and all Your saints. In communion with them, and by their merits and prayers, grant that we may be guarded and helped by Your protection in all things, through the same Christ our Lord. Amen.

At the Hanc igitur, the bell is rung once as the priest extends his hands over the chalice, keeping his right thumb crossed over the left and opening the hands palms downwards. This gesture, emphasising the sacrificial nature of the Mass, was introduced into this early prayer in the 16th century as a response to the Protestant denial of the sacrifice of the Mass. At the Per Christum, the priest rejoins his hands.


C. Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus Domine ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.	C. So Lord, we Your servants - and with us Your whole family - beg You to accept this offering. Order our days in Your peace and command that we be saved from everlasting damnation and that we be counted part of Your chosen flock, through Christ our Lord. Amen.

The priest continues with the Quam oblationem. After the word quaesumus, the priest rests his left hand on the altar and makes the Sign of the Cross three times over the offerings as he says bene+dictam, ad+scriptam, ra+tam, once over the host as he says Cor+pus and once over the chalice as he says San+guis. Then he rejoins his hands, bowing his head as he says Jesu Christi.

If the priest wishes to consecrate other hosts, he removes the top from the ciborium with his right hand, holding the base with his left fingers. All the hosts to be consecrated must be on the corporal.

Now the priest comes to the highpoint of the Mass, the Consecration. If necessary, he wipes his thumbs and forefingers on the front corners of the corporal. As he says Qui pridie, he takes the host between the thumb and forefinger of both hands. This is done by pressing on the further edge of the host with the left forefinger, taking the host with the right forefinger and thumb. The other fingers are extended and joined behind the host, with hands resting on the altar.

As the priest says elevatis oculis, he looks up to Heaven then immediately looks down and bows his head at the words gratias agens. At the word bene+dixit, the priest makes the Sign of the Cross over the host with his right hand held straight.


C. Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in coelum ad te Deum, Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: Accipite, et manducate ex hoc omnes:	C. On the day before He suffered, He took bread in His holy and sacred hands. Lifting up His eyes to heaven, to You God, His almighty Father, He gave You thanks, blessed the bread, broke it and gave it to His disciples, saying: Take, all of you, and eat of this

As he comes to the actual words of consecration, the priest bows over the altar, leaning his forearms on it and, looking at the host, he slowly and reverently, in a low voice, pronounces Our Lord's own words. Thus - acting in the person of Christ - he changes the substance of the host into the Body, Blood, Soul and Divinity of our Saviour.

Immediately after the words Hoc est enim Corpus Meum, he stands erect then genuflects on his right knee, still holding the Host with both hands over the altar. He stands immediately and, looking at the Host, slowly raises It straight up before him over the corporal, so It may be adored by the people. This practice was instituted by the Irish Bishops in 1219 at the order of Pope Honorius III. Looking all the time at the Host, the priest replaces it reverently on the corporal and genuflects again, his hands on the corporal.

The bell is rung three times as the celebrant genuflects, shows the Body of Christ to the people, and genuflects again.

From this point until the ablution after Communion, out of reverence for any fragments of the Body of Christ which might adhere to his fingers, the priest holds together the thumb and forefinger of each hand and doesn't separate them, even to turn the pages of the Missal. He also places his hands on the corporal - rather than outside it - during any genuflection until his fingers have been purified after Communion.

Rising from the second genuflection, the priest removes the pall from the chalice and lays it on the Epistle side. As always, he steadies the foot of the chalice with his left hand. He may rub his fingers and thumbs over the chalice to allow fragments of the consecrated Host to fall into the wine.

Standing erect, he takes the chalice by the stem in both hands, and, saying the Simili modo, he lifts it a little and replaces it on the corporal, still holding it. He bows at the words gratias agens and, at the word bene+dixit, he makes the Sign of the Cross over the chalice with his right hand, his finger and thumb still together. Then he holds the stem with his right hand and the foot of the chalice with the left as he says deditque discipulis suis dicens: Accipite et bibite ex eo omnes. He bends over the altar, leaning his forearms on it, and lifts the chalice a little, with the three fingers of the left hand under the base.

In the same low, attentive voice he pronounces the words of consecration of the Precious Blood. As he says the words in remissionem peccatorum, he stands upright.

C. Simili modo postquam cenatum est, accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: item tibi gratias agens, bene+dixit, deditque discipulis suis, dicens: Accipite et bibite ex eo omnes,

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

Haec quotiescumque feceritis, in mei memoriam facietis.

C. Likewise, after supper, He also took this excellent chalice in His holy and sacred hands and, again giving You thanks, He blessed it and gave it to His disciples saying: Take, all of you, and drink of this,

FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND EVERLASTING COVENANT: A MYSTERY OF FAITH: IT WILL BE SHED FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS.

Whenever you will do these things, you will do them in memory of Me.

Placing the chalice on the altar, he lays his hands on the corporal and genuflects. Standing, he takes the chalice in both hands, the stem between the second and third fingers of his right hand, the left supporting the base, and lifts it slowly over the corporal so the people may worship the Blood of Christ. Putting it back on the corporal, he covers it with the pall and genuflects again.

Standing erect and holding the hands extended, with fingers and thumbs joined, he continues with the Unde et memores, the anamnesis or commemoration of Christ and His mysteries. At the words de tuis donis ac datis, the priest joins his hands then places his left hand on the corporal and, with the right hand, slowly makes the Sign of the Cross three times over the Host and chalice as he says hostiam+puram, hostiam+sanctam, hostiam+immaculatam. At the words Panem+sanctum, he makes the Sign of the Cross over the Host and at the words calicem+salutis, over the chalice.


C. Unda et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi Filii tui, Domini nostri, tam beatae passionis, necnon et ab inferis resurrectionis, sed et in coelos gloriosae ascensionis: offerimus praeclarae majestati tuae de tuis donis ac datis, hostiam+puram, hostiam+sanctam, hostiam+immaculatam, Panem+sanctum vitae aeternae, et calicem+salutis perpetuae.	C. So Lord, as we Your servants, and also Your holy people, call to mind the blessed passion of this same Christ Your Son our Lord, His resurrection from the grave and His glorious ascension into heaven, we offer Your excellent majesty, from the gifts You have given us, a pure, holy and spotless Victim, the sacred Bread of eternal life and the Chalice of everlasting salvation.

The priest extends his hands as before and continues with the Supra quae. The prayer owes its present form to Pope St Leo I, who added the final four words in condemnation of the Manichean heresy.


C. Supra quae propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.	C. Look favourably and graciously on them and accept them as You were pleased to accept the offerings of Your just servant Abel, the sacrifice of our patriarch Abraham and the holy sacrifice, the spotless victim offered to You by Your high priest Melchisedech.

Bowing low, the priest begins the Supplices te rogamus with his joined hands on the front edge of the altar. This prayer replaces the epiklesis, or invocation of the Holy Ghost, which formerly existed in the Roman liturgy. At the words ex hac altaris, the priest places his hands flat on the corporal and kisses the altar. Standing erect, he rejoins his hands. At the word Cor+pus, he places his left hand on the corporal and makes the Sign of the Cross over the Host, and at the word San+guinem, he makes a similar Sign of the Cross over the chalice.

Holding his left hand at his breast, he signs himself with the cross at the words omni benedictione, then rejoins his hands.


C. Supplices te rogamus, omnipotens Deus: jube haec perferri per manus sancti angeli tui in sublime altare tuum, in conspectu divinae majestatis tuae: ut quotquot ex hac altaris participatione sacrosanctum Filii tui Cor+pus et San+guinem sumpserimus, omni benedictione coelesti et gratia repleamur. Per eundem Christum Dominum nostrum. Amen.	C. Almighty God, we humbly ask that You command these things be carried by the hands of Your holy angel to Your altar on high in the sight of Your divine majesty, so that those of us who shall have received the most sacred Body and Blood of Your Son at this altar may be filled with every heavenly blessing and grace, through the same Christ our Lord. Amen.

For the commemoration of the dead, the priest extends his hands again, joining them before his face at the words in somno pacis. Bowing slightly and looking at the Body of Christ, he prays silently for the faithful departed whom he wishes to commemorate. Standing erect again with hands apart, he continues with the Ipsis, Domine . At the end of the prayer, he bows his head at the word Christum - the only time this happens in the Mass. It was formerly a sign to other clergy to bow their heads at the opening of the following prayer, the Nobis quoque peccatoribus.


C. Memento etiam, Domine, famulorum famularumque tuarum N. et N. qui nos praecesserunt cum signo fidei et dormiunt in somno pacis. Ipsis Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eundem Christum Dominum nostrum. Amen.	C. Remember too, Lord, Your servants who have gone before us with the sign of faith and who sleep the sleep of peace. We beg You, Lord, to give them and all who rest in Christ a place of refreshment, light and peace, through the same Christ our Lord. Amen.

The priest raises his voice for the three words Nobis quoque peccatoribus and, laying his left hand on the corporal, he strikes his breast with the tips of the third, fourth and fifth fingers of his right hand. He avoids touching his vestments with his thumb or forefinger. Continuing with hands extended, he bows slightly towards the Missal if the Saint of the day is mentioned. Tradition says that St Gregory, noticing that no women were mentioned in the Canon, added the names of seven women martyrs to this prayer.At the concluding words of the Canon, Per Christum Dominum nostrum, the priest rejoins his hands, without saying Amen.


C. Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis sanctis apostolis et martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia et omnibus sanctis tuis: intra quorum nos consortium, non aestimator meriti, sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.	C. Grant also to us, Your sinful servants who hope in the greatness of Your mercy, some share and fellowship with Your holy apostles and martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecily, Anastasia and all Your saints. We beg You to admit us to their company, not through our own merits, but by Your forgiveness of our sins, through Christ our Lord.

Laying his left hand on the corporal, the priest makes the Sign of the Cross with his right hand over the Host and chalice as he says sancti+ficas, vivi+ficas, bene+dicis.

With his right hand, he removes the pall from the chalice, laying it on his right, places his hands on the corporal and genuflects.

Taking the Host with the right thumb and forefinger and the stem of the chalice with the left hand, the priest makes the Sign of the Cross three times with the Host over the bowl of the chalice as he says Per ip+sum, et cum ip+so, et in ip+so, then makes the Sign of the Cross twice more over the corporal between himself and the chalice as he says Deo Patri+omnipotenti, in unitate Spiritus+sancti. Lifting the chalice slightly, with the right fingers resting on the rim and the Host held upright, the priest says omnis honor et gloria. Until the 13th century, this was the only elevation of the chalice.

The priest puts the chalice back on the corporal, the Host in front of it, rubs the fingers of both hands over the chalice and replaces the pall, before placing his hands on the corporal and genuflecting. With his hands still on the corporal, the priest stands erect and concludes the Canon aloud with the words:

When the server has answered, the priest rejoins his hands and bows his head to the Body of Christ, saying Oremus. Standing erect, he begins the preparation for Communion with the introduction to the Lord's prayer, spoken aloud.

As he begins the Pater noster, the priest extends his hands and looks at the Host. This prayer is a sacramental and may obtain pardon for venial sins.

Pater Noster,
Fraction, Agnus Dei, Communion

6:50 - 2 MB

C. Pater noster, qui es in coelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in coelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem:

C. 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. Sed libera nos a malo.

R. But deliver us from evil.

With his left hand on the corporal, the priest takes the paten from under the corporal and wipes it with the purificator, which he then lays on the Epistle side. The priest holds the paten between his forefinger and second finger. The paten rests on its side on the altar outside the corporal, facing inwards, while the priest says silently the embolism, the Libera nos. At the words da propitius pacem, the priest places his left hand on his breast and makes the Sign of the Cross on himself with the paten, kissing the upper edge.


C. Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus et futuris: et intercedente beata et gloriosa semper Virgine Dei Genitrice Maria, cum beatis apostolis tuis Petro et Paulo atque Andrea et omnibus sanctis , da propitius pacem in diebus nostris ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi.	C. Lord, we beg You to deliver us from every evil, past, present and to come. Through the mediation of the blessed and glorious ever-virgin Mary, Mother of God, of Your blessed apostles Peter and Paul, of Andrew and of all the saints , grant us peace in our days so that, with the help of Your mercy, we may be always free from sin and safe from every worry.

With his left forefinger, the priest presses the further edge of the Host and slips the paten under It, arranging the Host in the centre with his left forefinger. Holding the base of the chalice with his left hand, he uncovers it and genuflects with his hands on the corporal.

Standing up, he takes the Host in his right hand, holds It over the chalice and, using his left hand, breaks It evenly in two as he says the per eundem Dominum. He bows his head at Jesum Christum and puts the right half of the Host onto the paten. With his right hand, he breaks a small fraction off the half in his left hand, saying qui tecum vivit et regnat. Holding the fragment over the chalice, he lays the left half next to the right on the paten, saying in unitate Spiritus Sancti Deus.

Holding the stem of the chalice with his left hand, the priest makes the Sign of the Cross with the fragment three times over the bowl of the chalice as he says Pax+Domini sit+semper vobis+cum.

When the server has responded, the priest drops the fragment of Host into the chalice, saying silently Haec commixtio and bowing his head at Jesu Christi.

He purifies his fingers over the chalice, covers it with the pall and genuflects. Standing up, the priest bows moderately to the Host and joins his hands to say the Agnus Dei, a prayer of petition introduced by Pope Sergius I in the seventh century. As he says miserere nobis, the priest places his left hand on the corporal and strikes his breast with the third, fourth and fifth fingers of the right hand. He keeps his left hand on the corporal until the end of the prayer and strikes his breast again with his right hand at the second miserere nobis, and the dona nobis pacem.

Still bowing moderately, the priest joins his hands, rests them on the edge of the altar and, fixing his eyes on the Host, says silently the three prayers before Communion. These are a remnant of the extensive personal prayers formerly said by the priest before receiving Holy Communion.


C. Domine Jesu Christe, qui dixisti apostolis tuis: Pacem relinquo vobis, pacem meam do vobis: ne respicias peccata mea, sed fidem Ecclesiae tuae: eamque secundum voluntatem tuam pacificare et coadunare digneris: Qui vivis et regnas Deus per omnia saecula saeculorum. Amen.	C. Lord Jesus Christ, who said to Your apostles: I leave you peace, I give you my peace: do not consider my sins, but rather the faith of Your Church. Grant her peace and unity, according to Your will, You who are God, living and reigning world without end. Amen.

C. Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, cooperante Spiritu Sancto, per mortem tuam mundum vivificasti: libera me per hoc sacrosanctum Corpus et Sanguinem tuum ab omnibus iniquitatibus meis, et universis malis: et fac me tuis semper inhaerere mandatis, et a te nunquam separari permittas: Qui cum eodem Deo Patre et Spiritu Sancto vivis et regnas Deus in saecula saeculorum. Amen.	C. Lord Jesus Christ, Son of the living God, by the will of the Father and the co-operation of the Holy Ghost, You brought life to the world. Deliver me by this, Your most holy Body and Blood, from all my sins and from every evil. Make me always keep Your commandments and never let me be parted from You who, with the same God the Father and the Holy Ghost, are God living and reigning for ever and ever. Amen.

C. Perceptio Corporis tui, Domine Jesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in judicium et condemnationem: sed pro tua pietate prosit mihi at tutamentum mentis et corporis, et ad medelam percipiendam: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.	C. Lord Jesus Christ, let me not be judged and condemned for partaking of Your Body, despite my unworthiness. Rather, through Your loving kindness, may it safeguard and heal me, both in my soul and in my body, You who are God, living and reigning with God the Father in the unity of the Holy Ghost, world without end. Amen.

At the end of the Perceptio Corporis tui, the priest stands upright, places his hands on the corporal and genuflects, saying the Panem coelestem accipiam.

Bowing slightly, the priest picks up the two halves of the Host in his left hand. The best way to do this is to push the two halves together to the top of the paten with the left thumb and forefinger, remove them from the paten with the right thumb and forefinger and place them into the left hand.

The paten is picked up with the right hand and placed between the forefinger and second finger of the left hand, which is held just above the altar. The priest strikes his breast with his right hand as he raises his voice slightly to say the words Domine non sum dignus. He continues the prayer of the Centurion silently, repeating the invocation three times in the same way.

Standing up straight, he places the right half of the Host on top of the left half, takes the two pieces together between his right thumb and forefinger and makes the Sign of the Cross in front of himself over the paten as he says silently the Corpus Domini nostri, bowing his head at the Holy Name. To receive Communion, he leans forwards with his forearms on the altar and, with the paten under his chin, reverently puts the Host into his mouth.

Laying the paten on the corporal, the priest purifies his fingers over it and stands up straight with his hands joined before his face. With eyes closed, he meditates for a moment on the Blessed Sacrament. Then, with his left hand on the base of the chalice, he removes the pall and genuflects, meanwhile saying silently the Quid retribuam.

Standing up, he takes the paten and gathers together any particles of the Host from the corporal. Holding the paten in his left hand, he wipes the crumbs into the chalice with his right thumb and forefinger. After purifying his forefinger and thumb over the chalice, he picks up the chalice by the stem with his right hand and, holding the paten under it, makes the Sign of the Cross in front of himself with the chalice, saying quietly Sanguis Domini nostri and bowing his head at the Holy Name. With the paten beneath his chin, he drinks the Precious Blood.

From the thirteenth century onwards, the servers recited the Confiteor on behalf of the people at this point. But - strictly speaking - this practice is not part of the 1962 rite.

The priest covers the chalice with the pall and places it towards the Gospel side of the corporal. He genuflects and puts any Hosts he has consecrated onto the paten. If they are in the ciborium, he uncovers it then genuflects again.

If he is using Hosts from the tabernacle, he lays aside the altar card, unlocks the tabernacle, genuflects and places the ciborium in the middle of the corporal with the right hand. Then he shuts the tabernacle doors, uncovers the ciborium while holding the base and genuflects again.

Taking the ciborium by the stem or the paten in the left hand, the priest takes one Host with the forefinger and thumb of his right hand and holds it upright over the paten or ciborium. Turning by his right towards the people and looking at the Host, he says aloud the Ecce Agnus Dei. He should be careful to use the word tollit, not tollis, in this prayer.

After the third Domine non sum dignus, he gives Communion first of all to the servers. As he says the words Corpus Domini nostri Jesu Christi, he makes the Sign of the Cross with the Host over the paten or ciborium in front of the communicant and puts the Host on the person's tongue. The priest recites the entire formula, including the Amen, so communicants should make no response.

Normally at a public Mass, the server will assist the priest at the Communion rail by preceding him with the Communion plate which he holds under the chin of each communicant, starting at the Epistle side.

Traditionally, Communion has been received in many different ways. For centuries, the faithful received Communion under two kinds, but as a response to the heresy of the Hussites, the Church introduced the practice of Communion under one kind. This emphasises the Catholic belief that Christ is received whole and entire under the appearance of either species.

Until the Middle Ages, people stood to receive Communion, but attacks by heretics on the doctrine of the Real Presence led to the introduction of kneeling as an indication of Catholic belief. St Ambrose said the knee was made flexible to mitigate offences against the Lord, to appease His wrath and to call forth His grace!

Until the ninth century, the Host was received in the hand, women covering their hands with a cloth, but increasing reverence towards the Blessed Sacrament and the danger of profanation led to Communion being given on the tongue.

From the eighth to the sixteenth century, the Precious Blood was sometimes drunk through a gold or silver reed, and intinction - the dipping of the Host in the Precious Blood - was common. The practice is still maintained in the Eastern rites.

But, in keeping with the spirit of the 1962 rite, Communion at a Tridentine Mass is distributed by priests under one kind only. Communicants are expected to kneel and receive on the tongue.

After the distribution of Communion, the priest takes the Communion plate from the server in his right hand and returns directly to the centre of the altar. Placing the Communion plate on the corporal, he covers the ciborium and puts it back in the tabernacle. With the door still open, he genuflects, then closes and locks the door and replaces the altar card.

He puts the chalice back in the middle of the corporal and, if there are any fragments on the Communion plate, he wipes them with his forefinger into the chalice and places the plate on the Epistle side. If there have been Hosts on the corporal, he gathers up any fragments with the paten and wipes them into the chalice.

The priest takes the paten between his left forefinger and second finger, resting his hand on the corporal. With his right hand, he holds out the chalice over the altar to the server on the Epistle side while saying, in silence, the Quod ore sumpsimus.

The server pours wine into the chalice. The priest raises the chalice a little to indicate that enough has been poured. The priest gently turns the chalice so the wine gathers up any drops of the Precious Blood or fragments of the Host. Then, holding the paten under the chalice, he drinks the ablution.

Placing the paten on the Gospel side of the corporal, he takes the chalice bowl in both hands, with the thumbs and forefingers over the cup and goes to the Epistle side. He rests the chalice on the altar as the servers pour first wine, then a greater quantity of water, over the priest's fingers into the chalice while the priest silently says the Corpus tuum Domine.

Returning to the centre of the altar, the priest puts the chalice down next to the corporal on the Epistle side, rubs his fingers over it and dries them with the purificator. From this moment on, he no longer needs to hold his thumbs and forefingers together. Holding the purificator over his left hand against his chin, he lifts the chalice with his right hand and drinks the ablution, saying nothing.

Replacing the chalice on the altar, he takes the bowl in his left hand and wipes it out thoroughly with the purificator. He puts the chalice near the corporal on the Gospel side, folds the purificator and lays it over the chalice, as at the beginning of Mass. The paten and pall are placed on top.

With both hands, the priest folds the corporal - starting with the fold nearest him - and replaces it in the burse. He puts the chalice in the middle of the altar and covers it with the veil - which the server has moved to the Gospel side. The Cross is towards the front and the veil is arranged with the front folds at an angle. He lays the burse on top.

With joined hands, he goes to the Missal, which has been carried by the server to the Epistle side. There he reads aloud the Communion antiphon, originally a psalm sung during Communion, and mentioned by St Augustine as early as the fifth century. Returning to the centre, the priest kisses the altar and turns to say Dominus vobiscum in the usual way.

Turning back the same way, he goes again to the Missal. Bowing to the Cross, he extends his hands, says aloud Oremus and rejoins his hands to say aloud the post Communion prayers, which are almost as old as the Mass itself. When he has finished, he closes the Missal, with the opening towards the centre of the altar. At the end of the first and last prayer, the server answers:

Returning to the centre with hands joined, the priest lays his hands flat on the altar and kisses it, turns and says Dominus vobiscum as earlier in the Mass. Without turning back to the altar, after the Et cum spiritu tuo, he says the Ite Missa est.

Turning back by the Epistle side, he bows his head with his hands joined on the altar and says the Placeat tibi.


C. Placeat tibi, sancta Trinitas, obsequium servitutis meae: et praesta ut sacrificium, quod oculis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique, et omnibus pro quibus illud obtuli, sit, te miserante, propitiabile. Per Christum Dominum nostrum. Amen.	C. May my dutiful homage be pleasing to You, O Holy Trinity. Grant that the sacrifice which I have offered in the sight of Your majesty, unworthy as I am, may be acceptable to You. Through Your mercy, may it bring forgiveness to me and to those for whom I have offered it, through Christ our Lord. Amen.

Then he lays his hands palms flat on the altar, kisses it, stands up straight, looks up at the Cross, lifts, extends and rejoins his hands and gives the blessing. On the word Deus, he bows to the Cross, turns by the Epistle side and, with his left hand on his breast, makes the Sign of the Cross with his right hand over the people, saying the blessing.

Rejoining his hands, he turns for the second time by the Gospel side and goes straight to the altar card at the Gospel side. The people stand. Facing the card, at an angle to the people, the celebrant says the Dominus vobiscum. Then he lays his left hand on the altar and with the right thumb makes the Sign of the Cross, first on the altar, then on his forehead, mouth and breast, saying the Initium Sancti and moving his left hand to his breast.

He reads the Last Gospel with joined hands and, at the words Et Verbum caro factum est, he lays his hands on the altar and genuflects.


C. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt: et sine ipso factum est nihil quod factum est: in ipso vita erat, et vita erat lux hominum: et lux in tenebris lucet, et tenebrae eam non comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederunt per illum. Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. (genuflects) Et Verbum caro factum est (stands), et habitavit in nobis; et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis.	C. In the beginning the Word already was, and the Word was with God, and the Word was God. He was with God in the beginning. Everything was made by Him, and without Him, nothing was made that came into being. In Him was life, and that life was the Light of mankind. And the Light shines in darkness, a darkness which could not overcome it. There was a man sent by God. His name was John. He came as a witness, to testify to the Light, so that everyone might believe through Him. He was not the Light, but a witness to it. There was a true Light who enlightens everyone who comes into this world. He who made the world was in the world, yet the world did not know Him. He came into His own, and His own did not welcome Him. But to all those who did receive Him, He gave power to become sons of God, those who believe in His name: they are born, not of blood nor the will of the flesh nor the will of man, but of God. And the Word was made flesh and lived among us, and we saw His glory, like that of the Father's only-begotten Son, full of grace and truth.

R. Deo gratias.	R. Thanks be to God.

After the Deo gratias, the priest goes directly and kneels on the bottom step to say the prayers for the conversion of Russia. The Hail Mary is said three times.

C. Hail Mary, full of grace, the Lord is with thee, blessed art thou among women and blessed is the fruit of thy womb, Jesus.

R. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

C. Hail holy Queen,

C. & R. Mother of mercy: hail, 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 vale 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!

C. Pray for us O holy Mother of God.

R. That we may be made worthy of the promises of Christ.

C. 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 Saint 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.

R. Amen

C. Holy Michael,

C. & R. Archangel, defend us in the day of battle. Be our safeguard against the wickedness and snares of the devil. May God restrain him, we humbly pray. And do thou, prince of the heavenly host, by the power of God, thrust down to Hell Satan and with him all the wicked spirits who wander through the world for the ruin of souls. Amen.

C. Most sacred Heart of Jesus

R. Have mercy on us. (Three times)

At the end of the prayers after Mass, the priest goes up to the altar, takes the chalice by the stem in his left hand, turning it so the cross faces away from him. He lays his right hand on top of the burse, turns by the Epistle side and descends the altar steps. Turning to the altar, he genuflects - or bows if there is no Blessed Sacrament - takes his biretta from the server, puts it on and follows the server to the sacristy.

Full Mass

34:52 - 10 MB

Used with permission and with much gratitude to Mr. Kieron Wood Esq.

History of the Dialogue Mass in Latin (in Latin, Missa dialogata; also Missa recitata).

Forms of Dialogue Mass

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