A Catholic Life Podcast: Episode 58

In today’s episode, on this solemn Palm Sunday, I address the following: 

1. 10 Suggestions for Holy Week
2. How Palm Sunday Changed Already by the 1962 Missal
3. Keeping Spiritual Priorities First in the Family

This episode is sponsored by PrayLatin.com. PrayLatin.com offers Latin prayer cards to learn and share prayers in the sacred language. Learn your basic prayers in Latin conveniently on the go. Practice your pronunciation with easy-to-follow English phonetic renderings of Latin words. PrayLatin.com offers prayer cards in various formats, including Latin-English rosary pamphlets with the traditional 15 mysteries. Shop for additional Latin resources like missal booklets, server response cards, and more. Visit PrayLatin.com today.

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Christ's Words to Adam in the Limbo of the Fathers

The following meditation is taken from an ancient sermon for Holy Saturday by St. Epiphanios of Cyprus (d. 403):

For your sake, I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. 

I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. 

The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

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Plenary Indulgences for Holy Week

In addition to the above and for more information, see the following past articles:

• Holy Thursday: Tantum Ergo Text
• Good Friday: Indulged Prayer to the Cross
• Good Friday: Specifics for the Stations of the Cross Indulgence
• No Attachment to Sin: What Does it Mean?

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Pre-1955 Holy Week with the Benedictines of Mary Queen of Apostles

As part of the widespread closure of churches due to COVID-19, I like many others had to watch livestream Masses rather than attend them for the Triduum. I chose to watch the pre-1955 Holy Week Liturgies through the Benedictines of Mary Queen of Apostles. Their website is worth visiting, as they keep many praiseworthy monastic practices.

Their community is based in Gower, Missouri and are affiliated with the Priestly Fraternity of St. Peter. Here are some of the screenshots of the Sacred Triduum Liturgies.

Holy Thursday

Good Friday

Holy Saturday

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Liturgical Prayers Concerning the Jews in Holy Week

As we draw closer to Good Friday, there are often liturgical questions on the prayer of the Church for the conversion of the Jews. But first, please understand what we mean by the involvement in the Jews in Christ's Passion and Death. It's important to first read "Are the Jews Responsible for Christ's Death" before continuing.

The primary question concerning references to Jews during Holy Week is usually around the prayer for the Jews in the Good Friday Liturgy (known traditionally as the Liturgy of the Presanctified). Here is a summary of those changes

Traditional Pre-1955 Prayer for the Jews

As part of the Great Intercessions, the priest prays, "Let us pray also for the perfidious Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ." Then after he says "Oremus" this prayer is prayed: "Almighty and everlasting God, who drivest not away from Thy mercy even the perfidious Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen."

What differs in pre-1955 is that while in all of the Great Intercessions one kneels after the Oremus, it does not take place during the Good Friday Prayer for the Jews. Why? The Church's Year by Father Leonard Goffine explains:

"After the [chanting of the account of the Passion according to St. John] the priest prays in behalf of the one, only true Church, that she may increase, and that peace and unity may always remain with her; for the pope, that his government may be blessed; for the bishops, priests, the clergy, and the people, that they may serve God in justice; for those converted to the faith, that they may continue to grow a knowledge and a zeal for the holy religion; for rulers as defenders of the Church, that they may govern with wisdom and justice, and that those under them may be loyal to them with fidelity and obedience; for the unfortunate, that God may have mercy on them; for heretics and apostates, that they may be brought back from error to the truth of the Catholic faith; for the Jews, that they may be enlightened; for the heathens, that they may be converted. Before each prayer the priest says Oremus, Let us pray Flectamus genua, (Let us kneel) when kneeling, we say Amen, and at the call Levate (Rise up) we rise: except at the prayer for the Jews, when the genuflection is omitted because the Jews bent the knee in mockery before our Lord."

1955 Prayer for the Jews

As part of the changes to Holy Week, the flectamus genua was added back to the prayer.

1959 Prayer for the Jews

Likely due to failure to understand the meaning of "perfidious", which means "incredulous" but which some people falsely thought to mean “treacherous," Pope John XXIII removed the word from the prayer and interrupts the Good Friday Liturgy when the prayer was read, asking for it to be read again without using the word.

1962 Prayer for the Jews:

The prayer as changed in 1959, omitting perfidious and adding the flectamus genua, is what was included in the 1962 Missal and stayed as such until 2008.

The 1962 Prayer for the Jews (Amended in 2008):

The 1962 Missal which is the most widely used Missal for the Traditional Latin Mass was ordered to change the prayer from its prior version, as mentioned immediately above, to a new prayer composed by Pope Benedict XVI in 2008. That modified prayer reads:

"Let us pray for the Jews: May our God and Lord enlighten their hearts, so that they may acknowledge Jesus Christ, Saviour of all men." The priest prays "Oremus" and then adds the flectamus genua to kneel, still in rupture with the past tradition.

Rising, he prays: "Almighty and Everlasting God, who desirest that all men be saved and come to the knowledge of the truth; mercifully grant that, as the fullness of the Gentiles enters into Thy Church, all Israel may be saved. Through Christ our Lord. Amen."

Novus Ordo Prayer for the Jews

In the Novus Ordo, the changes become even more drastic and straying from our purpose of praying for the conversion of the Jews. The prayer currently prayed in the Novus Ordo as written in 1970 by Pope Paul VI is as follows.

The priest prays as part of the General Intercessions: "Let us pray also for the Jewish people, to whom the Lord our God spoke first, that he may grant them to advance in love of his name and in faithfulness to his covenant."

The priest adds: "Almighty ever-living God, who bestowed your promises on Abraham and his descendants, hear graciously the prayers of your Church, that the people you first made your own may attain the fullness of redemption. Through Christ our Lord."

The website of Corpus Christi Watershed has more information on these prayers as they changed over the years.

Victimae Paschali Laudes

Yet, this is not the only matter concerning mention of the Jews in prayers during Holy Week. The following is taken from the Easter Sequence, the Victimae Paschali Laudes.

Before the Tridentine Reforms, the Victimae Paschali Laudes included a line that read, "It is more fitting to believe in truthful Mary alone, rather than in the lying multitude of the Jews." For those looking to chant this version of the prayer, which was changed nearly 500 years ago, a pdf is available for download.

The key takeaway is that while politically incorrect, we can and should still pray for the conversion of the Jews. We desire for them, and for all mankind, to enter the Catholic Church, the ark outside of which no salvation may be found. We pray for the Jews in the traditional Octave of Christian Unity in January of each year as well.

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Holy Tuesday Traditional Mass Propers

You may download a PDF of the Holy Monday, Holy Tuesday, and Spy Wednesday Mass propers in the pre-1955 rubrics by clicking here. Today's stational church is at St. Prisca.

Vestments: Violet

INTROIT (Gal. 6:14)

But it is fitting that we should glory in the cross of our Lord Jesus Christ, in whom is salvation, life, and resurrection for us, by whom we are saved and delivered. Ps. 66:2. May God have mercy on us and bless us; may He let his face shine upon us; and may He have mercy on us. But it is fitting . . .

COLLECT

Almighty and Eternal God, grant that we may celebrate the sacred rites of our Lord's passion in such a manner that we may be worthy of Your pardon. Through the same Jesus Christ, our Lord . . .

LESSON (Jer. 11:18-20)

In those days, Jeremiah said, "But thou, O Lord, hast shewn me, and I have known: then thou shewedst me their doings. And I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: 'Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more.' But thou, O Lord of Sabaoth, who judgest justly, and triest the reins and the hearts, let me see thy revenge on them: for to thee have I revealed my cause."

GRADUAL (Ps. 34:13, 1-2)

But I, when they were afflicting me, clothed myself in sackcloth, humbled myself with fastings, and prayed with head bent low. V. Fight, O Lord, against those who fight me, war upon me. Tale Your sword and shield, and rise up to help me.

GOSPEL (Mark 14:1-72; 15:1-46)

In the Pre-1955 rubrics, the Passion starts with the 1st verse of the 14th chapter of the Gospel according to St. Mark. Starting with the Missal in 1955, and preserved in the 1962 Missal, is the omission of the first 31 verses:

Now the feast of the pasch, and of the Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on him, and kill him. But they said: Not on the festival day, lest there should be a tumult among the people. And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard: and breaking the alabaster box, she poured it out upon his head. Now there were some that had indignation within themselves, and said: Why was this waste of the ointment made? For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her

But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me. For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always. She hath done what she could: she is come beforehand to anoint My body for burial. Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memorial of her. And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.

Who hearing it were glad; and they promised him they would give him money. And he sought how he might conveniently betray him. Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go, and prepare for thee to eat the pasch? And he sendeth two of his disciples, and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water, follow him; And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples? And he will shew you a large dining room furnished; and there prepare ye for us.

And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch. And when evening was come, he cometh with the twelve. And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me. But they began to be sorrowful, and to say to him one by one: Is it I? Who saith to them: One of the twelve, who dippeth with me his hand in the dish.

And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born. And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body. And having taken the chalice, giving thanks, he gave it to them. And they all drank of it. And he said to them: This is my blood of the new testament, which shall be shed for many. Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God.

And when they had said an hymn, they went forth to the mount of Olives. And Jesus saith to them: You will all be scandalized in my regard this night; for it is written, I will strike the shepherd, and the sheep shall be dispersed. But after I shall be risen again, I will go before you into Galilee. But Peter saith to him: Although all shall be scandalized in thee, yet not I. And Jesus saith to him: Amen I say to thee, today, even in this night, before the cock crow twice, thou shall deny me thrice. But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.

Continuing with verse 32:

At that time, they came to a farm called Gethsemani. And Jesus saith to his disciples: "Sit you here, while I pray." And he taketh Peter and James and John with him: and he began to fear and to be heavy. And he saith to them: "My soul is sorrowful even unto death. Stay you here and watch." And when he was gone forward a little, he fell flat on the ground: and he prayed that, if it might be, the hour might pass from him. And he saith: "Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt."

And he cometh and findeth them sleeping. And he saith to Peter:"Simon, sleepest thou? Couldst thou not watch one hour? Watch ye: and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak." And going away again, he prayed, saying the same words. And when he returned, he found them again asleep (for their eyes were heavy): and they knew not what to answer him. And he cometh the third time and saith to them: "Sleep ye now and take your rest. It is enough. The hour is come: behold the Son of man shall be betrayed into the hands of sinners. Rise up: let us go. Behold, he that will betray me is at hand."

And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients. And he that betrayed him had given them a sign, saying: "Whomsoever I shall kiss, that is he. Lay hold on him: and lead him away carefully." And when he was come, immediately going up to him he saith: "Hail, Rabbi!" And he kissed him. But they laid hands on him and held him. And one of them that stood by, drawing a sword, struck a servant of the chief priest and cut off his ear. And Jesus answering, said to them: "Are you come out as to a robber, with swords and staves to apprehend me? I was daily with you in the temple teaching: and you did not lay hands on me. But that the scriptures may be fulfilled."Then his disciples, leaving him, all fled away. And a certain young man followed him, having a linen cloth cast about his naked body. And they laid hold on him. But he, casting off the linen cloth, fled from them naked.

And they brought Jesus to the high priest. And all the priests and the scribes and the ancients assembled together. And Peter followed him afar off, even into the court of the high priest. And he sat with the servants at the fire and warmed himself. And the chief priests and all the council sought for evidence against Jesus, that they might put him to death: and found none. For many bore false witness against him: and their evidences were not agreeing. And some rising up, bore false witness against him, saying: "We heard him say, I Will destroy this temple made with hands and within three days I will build another not made with hands." And their witness did not agree. And the high priest rising up in the midst, asked Jesus, saying: "Answerest thou nothing to the things that are laid to thy charge by these men?" But he held his peace and answered nothing. Again the high priest asked him and said to him: "Art thou the Christ, the Son of the Blessed God?" And Jesus said to him: "I am.

And you shall see the Son of man sitting on the right hand of the power of God and coming with the clouds of heaven." Then the high priest rending his garments, saith: "What need we any further witnesses? You have heard the blasphemy. What think you?" Who all condemned him to be guilty of death. And some began to spit on him and to cover his face and to buffet him and to say unto him: "Prophesy." And the servants struck him with the palms their hands.

Now when Peter was in the court below, there cometh one of the maidservants of the high priest. And when she had seen Peter warming himself looking on him, she saith: "Thou also wast with Jesus of Nazareth." But he denied, saying: "I neither know nor understand what thou sayest." And he went forth before the court; and the cock crew. And again a maidservant seeing him, began to say to the standers by: "This is one of them." But he denied again. And after a, while they that stood by said again to Peter: "Surely thou art one of them; for thou art also a Galilean." But he began to curse and to swear, saying: "I know not this man of whom you speak." And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: "Before the cock crow twice, thou shalt thrice deny me." And he began to weep.

And straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away and delivered him to Pilate. And Pilate asked him: "Art thou the king of the Jews?" But he answering, saith to him: "Thou sayest it." And the chief priests accused him in many things. And Pilate again asked him, saying: "Answerest thou nothing? Behold in how many things they accuse thee." But Jesus still answered nothing: so that Pilate wondered.

Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded. And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder. And when the multitude was come up, they began to desire that he would do as he had ever done unto them. And Pilate answered them and said: "Will you that I release to you the king of the Jews?" For he knew that the chief priests had delivered him up out of envy. But the chief priests moved the people, that he should rather release Barabbas to them. And Pilate again answering, saith to them: "What will you then that I do to the king of the Jews?" But they again cried out: "Crucify him." And Pilate saith to them: "Why, what evil hath he done?" But they cried out the more: "Crucify him."

And so Pilate being willing to satisfy the people, released to them Barabbas: and delivered up Jesus, when he had scourged him, to be crucified. And the soldiers led him away into the court of the palace: and they called together the whole band. And they clothed him with purple: and, platting a crown of thorns, they put it upon him. And they began to salute him: "Hail, king of the Jews." And they struck his head with a reed: and they did spit on him. And bowing their knees, they adored him. And after they had mocked him, they took off the purple from him and put his own garments on him: and they led him out to crucify him. And they forced one Simon a Cyrenian, who passed by coming out of the country, the father of Alexander and of Rufus, to take up his cross. And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary.

And they gave him to drink wine mingled with myrrh. But he took it not. And crucifying him, they divided his garments, casting lots upon them, what every man should take. And it was the third hour: and they crucified him. And the inscription of his cause was written over: "THE KING OF THE JEWS." And with him they crucify two thieves: the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith: "And with the wicked he was reputed." And they that passed by blasphemed him, wagging their heads and saying: "Vah, thou that destroyest the temple of God and in three days buildest it up again: Save thyself, coming down from the cross." In like manner also the chief priests, mocking, said with the scribes one to another: "He saved others; himself he cannot save. Let Christ the king of Israel come down now from the cross, that we may see and believe." And they that were crucified with him, reviled him.

And when the sixth hour was come, there was darkness over the whole earth until the ninth hour. And at the ninth hour, Jesus cried out with a loud voice, saying: "Eloi, Eloi, lamma sabacthani?" Which is, being interpreted: "My God, My God, Why hast thou forsaken me?"And some of the standers by hearing, said: "Behold he calleth Elias." And one running and filling a sponge with vinegar and putting it upon a reed, gave him to drink, saying: "Stay, let us see if Elias come to take him down." And Jesus, having cried out with a loud voice, gave up the ghost. [Here pause and kneel]

And the veil of the temple was rent in two, from the top to the bottom. And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost. said: "Indeed this man was the son of God." And there were also women looking on afar off: among whom was Mary Magdalen and Mary the mother of James the Less and of Joseph and Salome,

Who also when he was in Galilee followed him and ministered to him, and many other women that came up with him to Jerusalem.

And when evening was now come (because it was the Parasceve, that is, the day before the sabbath), Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate and begged the body of Jesus. But Pilate wondered that he should be already dead. And sending for the centurion, he asked him if he were already dead.

And when he had understood it by the centurion, he gave the body to Joseph. And Joseph, buying fine linen and taking him down, wrapped him up in the fine linen and laid him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre.

OFFERTORY ANTIPHON (Ps. 139:5)

Save me, O Lord, from the hands of the wicked; preserve me from the unjust.

SECRET 

O Lord, may this Sacrifice revive us more quickly because of our salutary fast which we offer with it. Through Our Lord . . .

COMMUNION ANTIPHON (Ps. 68:13-14)

They who sit at the gate were working against me, and the wine-bibbers made me the butt of their songs. But I, O Lord, do pray to You; in Your good time, O God, show me Your great mercy.

POSTCOMMUNION 

Almighty God, let Your sanctifying grace cure our inclination to evil and provide us with a never-failing remedy. Through Our Lord . . .

PRAYER OVER THE PEOPLE

O God, by Your mercy prevent us from falling into the habits of our old selves and make us increase in new holiness. Through Our Lord . . .

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Holy Monday Traditional Mass Propers

You may download a PDF of the Holy Monday, Holy Tuesday, and Spy Wednesday Mass propers in the pre-1955 rubrics by clicking here. Today's stational church is at St. Praxedes.

Vestments: Violet

INTROIT (Ps. 34:1-2)

Fight, O Lord, against those who fight me; war against those who make war upon me. Take Your sword and shield, and rise up to help me, O Lord, the source of my salvation. Ps. 34:3. Bring up Your lance, and block the way against my persecutors; say to my soul, "I am your salvation." Fight. O Lord, against those . . .

COLLECT

Almighty God, may the merits of the passion of Your only-begotten Son give us new strength, for our own weakness brings nothing but failure in the face of so many difficulties; who lives and rules with You . . .

LESSON (Isa. 50:5-10)

In those days, Isaias said, "The Lord God hath opened my ear, and I do not resist: I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded. He is near that justifieth me, who will contend with me? let us stand together, who is my adversary? let him come near to me. Behold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up. Who is there among you that feareth the Lord, that heareth the voice of his servant, that hath walked in darkness, and hath no light? let him hope in the name of the Lord, and lean upon his God."

GRADUAL (Ps. 34:23, 3)

Arise, O Lord, and be watchful in my defense and my cause, my God and my Lord. V. Bring up Your lance and block the way against my persecutors.

TRACT (Ps. 102:10; 78:8-9)

O Lord, repay us not according to the sins we have committed, nor according to our iniquities. V. O Lord, remember not our iniquities of the past; let Your mercy come quickly to us, for we are being brought very low. (Here all kneel.) V. Help us, O God our Saviour, and for the glory of Your name, O Lord, deliver me; and pardon us our sins for Your name's sake.

GOSPEL (John 12:1-9)

Jesus therefore, six days before the pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life. And they made him a supper there: and Martha served. But Lazarus was one of them that were at table with him. Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus and wiped his feet with her hair. And the house was filled with the odour of the ointment.

Then one of his disciples, Judas Iscariot, he that was about to betray him, said: "Why was not this ointment sold for three hundred pence and given to the poor?" Now he said this not because he cared for the poor; but because he was a thief and, having the purse, carried the things that were put therein. Jesus therefore said: "Let her alone, that she may keep it against the day of my burial. For the poor you have always with you: but me you have not always."

A great multitude therefore of the Jews knew that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus, whom he had raised from the dead.

OFFERTORY ANTIPHON (Ps. 142:9-10)

Rescue me from my enemies, o Lord; I flee to You. Teach me to do Your will, for You are my God.

SECRET

O Lord, may these sacred rites we perform cleanse us, so that we may be purified and brought closer to God who is their Founder. Through Our Lord . . .

COMMUNION ANTIPHON (Ps. 34:26)

Let all who rejoice at my misfortune be put to shame and confounded. Let those who speak maliciously of me be clothed with shame and disgrace.

POSTCOMMUNION

O Lord, may Your Sacraments fill us with holy fervor so that we may delight in the celebration and grace of this sacred rite. Through Our Lord . . .

PRAYER OVER THE PEOPLE

Help us, O God of our salvation! Grant that we may come with joy to commemorate Your mercies through which we have been restored to a new life. Through Our Lord...

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Pre-1955 Holy Week Livestreams

As a follow up to my previous post, Comprehensive List of Live Streaming Traditional Latin Masses, here is a link of some places where you may watch live streams of the pre-1955 Holy Week services. Why is the 1954 Holy Week superior in many respects to the changes in 1955 that became part of the 1962 Missal? That topic is worthy of significant study. I would direct you to the Pre 1955 Holy Week Website or to the series of articles on this topic published by the New Liturgical Movement.

Many chapels and oratories of the FSSP and the ICKSP will be offering the pre-1955 rites. Unfortunately, the SSPX is stuck in a 1962 only mentality so you will notice they are not listed here. Besides the FSSP chapels that are listed here, more can be found on the FSSP website.

St. Mary's Oratory in Wausau, Wisconsin

UPDATED. They will now be live streaming on Youtube through Sensus Fidelium and not through their Facebook Page, as was done for Palm Sunday. All times are in Central Daylight Time (CDT).

Mater Ecclesia in Berlin, New Jersey

The liturgies will be live-streamed on the parish's Facebook. Yet the parish advised, "The ceremonies will be very stark and most basic. This will be the lowest Holy Week we have ever had at Mater, but we will plow ahead in the Spiritus Domini." Times are in Eastern Daylight Time (EDT).

St. Joseph's Shrine in Detroit, Michigan

These are all in Eastern Daylight Time (EDT).

Benedictines of Mary Queen of Apostles in Gower, Missouri

All broadcasts may be watching, along with other parts of the Divine Office, on their website.

St. Stephen the First Martyr in Sacramento, California

All times in Pacific Daylight Time (PDT):  Palm Sunday 8 a.m.; Holy Thursday 6 p.m.; Good Friday 5 p.m.; Holy Saturday Vigil Mass 4 p.m.; Easter Sunday 8 a.m. Livestreamed on YouTube.

St. Francis de Sales Oratory in St. Louis, MO

All times in Central Daylight Time. The live stream is viewable on YouTube.

THE FOLLOWING LOCATIONS WILL BE OFFERING THE PRE-1955 RITES ALONG WITH THE PRE-1955 PRAYER FOR THE JEWS. THE ABOVE LOCATIONS WILL USE THE MODIFIED PRAYER CREATED BY POPE BENEDICT XVI.

St. Pius V Chapel in Oyster Bay, New York (SSPV)

St. Gertrude the Great in West Chester, Ohio

All liturgies will be live-streamed on their website and available for playback later. All times are in Eastern Standard Time.

Additional locations and times will be listed here as I learn of them.

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Preface for the Reconciliation of the Penitents

Those familiar with the history of the Roman Rite will be familiar that in times past, public sinners were expelled from the Church on Ash Wednesday and received again on Holy Thursday. Whereas today, we are more familiar with the journey that catechumens are making to receive the Sacraments of Initiation at the Easter Vigil, several centuries ago, the penitents were also making a similar journey to the holiest of all celebrations, Easter.

While this does not still take place on Holy Thursday, we should still nevertheless pray for so many lapsed and fallen away Catholics to return to the Sacrament of Confession and be restored to God's grace. During this Lenten Season, we should often pray for sinners. One great means to do so is to pray the Seven Penitential Psalms on Fridays after Matins and Lauds, a practice that was done up until the Breviary reforms of St. Pius X.

We can likewise offer other prayers for the conversion of sinners, such as of course the Holy Rosary for them. We can pray these prayers now and offer our intentions of this day, in union with the whole Sacrifice of the Mass, for the conversion of lapsed Catholics.

Lastly, the following beautiful Preface given us by the Roman pontifical was formerly recited during the reconciliation of the public penitents. 

It is truly meet and just, right and available to salvation, that we should always and in all places give thanks to thee, O Holy Lord, almighty Father, eternal God, through Christ our Lord: Whom thou, O almighty Father, didst will to be born among us by an ineffable Birth, that so he might pay to thee, his eternal Father, the debt contracted by Adam, and put our death to death by his own, and bear our wounds in his own Flesh, and cleanse away our stains by his Blood; hereby enabling us, who had fallen by the envy of the old enemy, to rise again by his mercy. Through him, O Lord, we suppliantly beseech and pray thee that thou graciously hear us making intercession for the sins of others, who are not worthy to plead for our own. Do thou, O most merciful Lord, recall to thyself, with thy wonted goodness, these thy servants, who have separated themselves from thee by their sins. For neither didst thou reject the most wicked Achab when he humbled himself before thee, but didst avert from him the punishment he had deserved. So, likewise, didst thou graciously hear Peter, when he wept, and didst afterwards give to him the keys of the kingdom of heaven; and thou didst promise the reward of that same kingdom to the thief when he trusted in thee. Therefore, O most merciful Lord! mercifully welcome back these for whom we offer to thee our prayers, and restore them to the bosom of thy Church, that the enemy may not triumph over them, but that they may be reconciled unto thee by thy coequal Son, and by him be cleansed from their guilt, and graciously admitted by him to the banquet of thy most holy Supper. May he in such wise refresh them by his Flesh and Blood, as to lead them, after this life’s course is run, to the kingdom of heaven.

Lastly, here follows the devout formula given by the Roman pontifical in the reconciliation of penitents:

O God, the most loving Creator, and most merciful Redeemer of mankind! who, when man, through the devil's malice, forfeited eternal life,didst redeem him by the Blood of thine only Son; restore to life these thy servants, who thou wiliest not should be dead to thee. Thou abandonest not them that go astray; receive these that have returned to the right path. We beseech thee, O Lord, let thy mercy be moved by the tears and sighs of these thy servants; heal their wounds; stretch forth thy saving hand, and raise them up: lest thy Church be robbed of a part of her body; lest thy flock should suffer loss; lest the enemy should rejoice in the perdition of them that are of thy family; lest the second death should seize them that were regenerated in the waters of salvation. To thee, therefore, O Lord, do we thy suppliants pour forth our prayers, to thee the weeping of our heart. Spare them that trust in thee, and, in thy mercy, suffer them not to fall under the sentence of thy judgment to come, whereby they would be condemned to punishment. Let not the horrors of darkness, or the scorching of flames come nigh to them. They have returned from the way of error to the path of justice; let them not be again wounded. What thy grace hath conferred, and thy mercy hath reformed, let it remain in them whole and for ever. Through the same Jesus Christ our Lord. Amen.

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Holy Week Reflection

Guest Post by David Martin

Each year on Palm Sunday we commemorate Christ’s triumphant entry into Jerusalem when He cleansed the temple of the money changers and those who had sought to profane the temple with their worldly ways.

This pivotal Lent of 2019 is the appropriate time to bring it home and to reflect on how we can assist Christ in cleansing His temple, especially, on how we might encourage the good bishops to take the whip to those clerical clowns in the Eternal City that have sought to profane the temple with their perfidious errors and changes.

Unfortunately, the cult of Freemasonry exerts great control over the Church at this time, which accounts for the widely held error that the Church is an ongoing, evolutionary process that goes through phases of change over time. As these modernists see it, anything the Church holds to at any given point of its history is the result of a general consensus or “collective conscience,“ as if the Church were a democracy to decide doctrine, when in fact the matter of doctrine has already been decided for us from above.

That is to say, the Church is a Divine Monarchy ruled by the King of kings, “with whom there is no change, nor shadow of alteration.” (James: 1:17) As such, the doctrines of the Faith are not something that can change or develop but are eternally set in stone for our instruction. (Matthew 24: 35)
Lent is a time to cleanse ourselves and to return to the tradition of the Faith, but this applies especially to today’s Vatican hierarchy. It is high time that the Church’s ruling body clean house and take the whip to those money-changes, homosexuals, and heretics that are polluting the temple with their antics and doctrinal germs. It is time they go upon their knees and declare that we as Church have sinned in God’s eyes for allowing humanism, modernism, and change to defile Christ’s legacy.

Without this done, where is their Lenten penance? Their Holy Week solemnity is then reduced to an empty formality, and it is anticipated that this year’s ceremonies in Rome will be another farcical tool to advance Islam and political LGBT agenda. What next, will the pope wash the feet of gays and transgenders? Will the bishops stand by and watch the show or will they finally speak up to correct a situation that is offensive to God and destructive to His people?

Each year at the Easter Vigil we are asked, “Do you renounce Satan and all his pomps and all his works,” as we say, “I do.” Let Francis and his bishops live up to that this year by rejecting all that Satan has given them, i.e. Vatican II ecumenism, modernism, change, lest this year’s observance again be filled with empty pomp void of the work of God.

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Traditional Mass Propers: Holy Thursday

Holy Thursday celebrates especially the institution of the Mass at the Last Supper as the Sacrifice and Sacrament of Christian unity. On this day also, Jesus first shared His priesthood with men by ordaining the Apostles. Then He uttered the command that is the reason for every Mass: “Do this in remembrance of Me.” This is a day to think of the great love Jesus showed in instituting the Eucharist and to return that love by receiving Him in Holy Communion.

Through Holy Communion, we are united to Christ and to one another. By sacrificing His life to unite men to God, by feeding men on Hid own Flesh and Blood, by an example of mutual charity given in washing the Apostles’ feet, by the command to love one another and to wash one another’s feet, by praying that they be one like the Father and Himself, and by showing the actual unity of all of them in Himself as branches in a living vine--in all these ways Jesus taught and molded men into one.

The Holy Thursday provides a ceremonial washing of feet (traditionally done separate from the mass). Wherever this is performed it is a living picture of Our Lord’s command that we love one another. Everyone should spend some time today in adoring Jesus at the altar of repose. The stripping of the Altars after Mass is a sign that Mass will not be offered again until Holy Saturday evening.

Holy Thursday is the beginning of the Holy Triduum which includes Holy Thursday, Good Friday, and Holy Saturday. In former times, these were Holy Days of Obligation. However, due to the Reformation and liberalism even of those times, they were removed as Holy Days of Obligation centuries ago. They were no longer Holy Days of Obligation by the time that Pope Urban VIII listed the Holy Days of Obligation for the Univeral Church in Universa per Orbem in 1642.

Remember that there is a Plenary Indulgence available today. And today is a great day to remember why we must restore Eucharistic reverence.

1962 vs pre-1955 Holy Thursday:

The changes to the Rite on Holy Thursday are important. While the readings given below are not impacted and are the same in both Missals, the omission of the Creed in the 1962 Missal, as well as significant changes by the priest at the altar, should not be ignored. Please click here to read the New Liturgical Movement on these matters. Click here for a PDF on the 1954 Rubrics and Readings.

Holy Thursday Commemorates:

(1) The eating of the Easter lamb or the paschal meal;

(2) The washing of the disciple's feet;

(3) The institution of the Most Holy Eucharist (the first Mass at which Jesus Christ, the eternal high priest, is the celebrant; the First Communion of the apostles; the first conferring of Holy Orders);

(4) The foretelling of Judas' betrayal and Peter's denials;

(5) The farewell discourse and priestly prayer of Jesus;

(6) The agony and capture of Jesus in the Garden of Olives.

INTROIT
Ga. 6:14

But it is fitting that we should glory in the cross of our Lord Jesus Christ, in whom is salvation, life and resurrection for us, by whom we are saved and delivered. Ps. 66:2. May God have mercy on us and bless us; may He let His face shine upon us; and may He have mercy on us. But it is fitting . . .

The Gloria is sung. After the Gloria, the organ is not played, nor are the bells sounded, until the Mass of the Easter Vigil on Saturday night.

COLLECT

O God, who punished Judas for his crime and rewarded the good thief for his penitence, be merciful to us! Our Lord Jesus Christ in His passion gave each one recompense according to his deserts; may He deliver us from our sins of old, and bestow on us the grace of His resurrection; who lives and rules with You . . .

EPISTLE
I Cor. 11:20-32

Brethren: When you come therefore together into one place, it is not now to eat the Lord's supper. For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk. What, have you no houses to eat and to drink in? Or despise ye the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.

For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, And giving thanks, broke and said: Take ye and eat: This is my body, which shall be delivered for you. This do for the commemoration of me. In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood. This do ye, as often as you shall drink, for the commemoration of me. For as often as you shall eat this bread and drink the chalice, you shall shew the death of the Lord, until he come.

Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread and drink of the chalice. For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you: and many sleep. But if we would judge ourselves, we should not be judged. But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.

GRADUAL
Philipp. 2:8-9

For us Christ became obedient to death, even to death on a cross. V. Therefore God also has exalted Him and has bestowed upon Him the name that is above every name.

GOSPEL
John 13:1-15

Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end. And when supper was done (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him), Knowing that the Father had given him all things into his hands and that he came from God and goeth to God, He riseth from supper and layeth aside his garments and, having taken a towel, girded himself. After that, he putteth water into a basin and began to wash the feet of the disciples and to wipe them with the towel wherewith he was girded. He cometh therefore to Simon Peter. And Peter saith to him: “Lord, dost thou wash my feet?” Jesus answered and said to him: “What I do, thou knowest not now; but thou shalt know hereafter.” Peter saith to him: “Thou shalt never wash my feet“. Jesus answered him: “If I wash thee not, thou shalt have no part with me.” Simon Peter saith to him: “Lord, not only my feet, but also my hands and my head.” Jesus saith to him: “He that is washed needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.” For he knew who he was that would betray him; therefore he said: “You are not all clean.”

Then after he had washed their feet and taken his garments, being set down again, he said to them: “Know you what I have done to you? You call me Master and Lord. And you say well: for so I am. If then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you do also.”

OFFERTORY
Ps. 117:16, 17

The right hand of the Lord has exercised power, the right hand of the Lord has lifted me up. I shall not die, but live, and shall declare the works of the Lord.

SECRET

O Lord, Holy Father, Almighty and Eternal God, may our sacrifice be acceptable to You through our Lord Jesus Christ, Your Son, who on this day commanded His disciples to perform this rite in commemoration of Him; who lives and rules with You . . .

COMMUNION
John 13:12, 13, 15

The Lord Jesus, after He had eaten the supper with His disciples, washed their feet, and said to them, “Do you know what I, your Lord and Master, have done to you? I have given you an example, that you also should do.”

POST COMMUNION

We are nourished by the Bread of Life, O Lord our God. may this most sacred rite of our mortal life bestow upon us Your gift of immortality. Through Our Lord . . .

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Traditional 1954 Mass Propers for Good Friday

The primary differences in the pre-1955 Good Friday vs. the revisions found in the 1962 Missal may be found by reading the New Liturgical Movement. Included on this page is the traditional prayer for the Jews (before the 1955 changes and before Pope Benedict XVI attended to change it for those who say the pre-1955 Holy Week). The kneeling for the Jews is also omitted. And Holy Communion is not given to the Faithful on Good Friday in the pre-1955 service. The full text of the pre-1955 readings may be found in PDF by clicking here. Those looking only for the 1962 rubrics should visit Romanitas Press.

Note: This is not a Mass. No consecration takes place. We may refer to them as "Mass proper" but strictly speaking, this is not a Mass. It is called the Liturgy of the Presanctified. After 1955, it has become known as the "Solemn Liturgical Action" of Good Friday.

Good Friday¹

Black

1st Class Feria

   The instruction given by Pope Pius XII stipulates that Good Friday's solemn liturgy take place after noon; the best time would be three o'clock, and on no account may it begin later than six o'clock. The same Pope revives the old practice of all receiving Communion this day as a necessary part of the liturgical function. This consists of four main divisions, the whole forming a dramatic representation of the Sacred Passion.

   I, II -- The first two parts consists of readings from Scripture, and a prayer followed by St. John's Passion, and is concluded by a long series of prayers for various intentions. In this part we have preserved the form of the earliest Christian prayer meeting -- a service which was derived from the Jewish Synagogue. To this service of Scriptural readings the celebration of the Eucharist was afterwards joined to form the one solemn act of worship now called the Mass. This Mass still preserves these distinct divisions: the first from the beginning to the Offertory, in which the Introit and Gloria are included; the second from the Offertory to the Communion. The first division is called the Mass of the Catechumens, (for they were not permitted to remain for the celebration of the Eucharist); the second, the Mass of the Faithful.

   III -- The third part consists of the unveiling and adoration of the Cross. This ceremony was originally connected with the relic of the true Cross, and had its origin in Jerusalem. A veiled crucifix is gradually exposed to view, and three times at the words Venite, adoremus the faithful kneel in adoration to the Redeemer.

   IV -- The fourth part, the Communion of the Priest and people, completes what used to be known as the Mass of the Presanctified. Today's liturgy does not constitute a Mass, for there is no consecration: all who communicate receive sacred particles consecrated at Mass the previous day. This form of Mass is familiar in the Greek Rite.

   The service opens with a Mass of the Catechumens in what is perhaps its oldest and simplest form. It has neither Introit, Gloria, nor Credo, but consists merely of two lessons, followed each by a Tract, also taken from the prophets. The Gospel is the story of the Passion according to St. John. This is followed by the most ancient form of intercession. The priest (formerly the deacon) makes a solemn appeal to the faithful, telling them for whom each Prayer is to be offered: for the Church, the Pope, the Bishops, priests, etc., the Jews, pagans, heretics, prisoners, etc. The Flectamus genua is said and all kneel down to pray until the subdeacon bids them to rise. Then the celebrant turns to God, Almighty and Eternal, and formulates the prayer in the name of all. This was the oldest form of the Collect or public prayer.

   The adoration of the Cross is followed by a short Communion service. The ciborium containing the sacred hosts consecrated yesterday is brought in silence with the simplest of ceremonial from the Altar of Repose. Preparation for Communion is fittingly made by all standing to recite the Pater Noster in unison, and the Communion itself is followed at once by three prayers of thanksgiving. These end the day's solemn functions.

---

The sacred ministers, wearing black stoles, come to the altar, lie prostrate before it, and pray silently for a few moments. A signal is given; whereupon all kneel upright except the celebrant who stands facing the altar steps and sings in the ferial tone:
	Deus, qui peccati veteris hereditarium mortem, in qua posteritatis genus omne successerat, Christi tui, Domini nostri, passione solvisti: da, ut, conformes eidem facti; sicut imaginem terrenae naturae necessitate portavimus, ita imaginem coelestis gratiae sanctificatione portemus. Per eundem Christum Dominum nostrum. R. Amen.		O God who, by the Passion of Thy Christ, our Lord, hast loosened the bonds of death, that heritage of the first sin to which all men of later times did succeed: make us so conformed to Him that, as we must needs have bourne the likeness of earthly nature, so we may by santification bear the likeness of heavenly grace. Through the same Christ our Lord. R. Amen.
I. -- Readings from Scripture, Passion, and the Great Intercessions
The Sacred Ministers sit while a lector reads the first lesson without title.
PROPHECY  Osee 6. 1-6 [The infinite mercies of God are about to be poured down on the Christians, doing penance.]
	Haec dicit Dominus: In tribulatione sua mane consurgent ad me: Venite, et revertamur ad Dominum: quia ipse cepit, et sanabit nos: percutiet, et curabit nos. Vivificabit nos post duos dies: in die tertia suscitabit nos, et vivemus in conspectu eius. Sciemus, sequemurque, ut cognoscamus Dominum: quasi diluculum praeparatus est egressus eius, et veniet quasi imper nobis temporaneus, et serotinus terrae. Quid faciam tibi Ephraim? quid faciam tibi Iuda? Misericordia vestra quasi nubes matutina, et quasi ros mane pertransiens. Propter hoc dolavi in prophetis, occidi eos in verbis oris mei: et iudicia tua quasi lux egredientur. Quia misericordiam volui, et non sacrificium, et scientiam Dei plus quam holocausta.		Thus saith the Lord: In their affliction they will rise early to Me: Come, and let us return to the Lord, for He hath taken us, and He will heal us, He will strike, and He will cure us. He will revive us after two days: on the third day He will raise us up and we shall live in His sight. We shall know and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light and He will come to us as the early and the latter rain to the earth. What shall I do to thee, O Ephraim? What shall I do to thee, O Juda? Your mercy is as a morning cloud and as the dew that goeth away in the morning. For this reason have I hewed them by the Prophets, I have slain them by the words of my mouth: and thy judgements shall go forth as the light. For I desired mercy and not sacrifice: and the knowledge of God more than holocausts.
TRACT  Habacuc 3.
	Domine, audivi auditum tuum, et timui: consideravi opera tua, et expavi. V.: In medio duorum animalium innotesceris: dum appropinquaverint anni cognosceris: dum advenerit, tempus, ostenderis. V.: In eo, dum conturbata fuerit anima mea: in ira, misericordiae memor eris. V.: Deus a Libano veniet, et Sanctus de monte umbroso, et condenso. V.: Operuit coelos maiestas eius: et laudis eius plena est terra.		O Lord, I have heard Thy hearing and was afraid: I have considered Thy works and trembled. V.: In the midst of two animals Thou shalt be made known: when the years shall draw nigh Thou shalt be known: when the time shall come, Thou shalt be manifested. V.: When my soul shall be in trouble, Thou wilt remember mercy, even in Thy wrath. V.: God will come from Libanus, and the Holy One from the shady and thickly covered mountain. V.: His majesty covered the heavens: and the earth is full of His praise.
COLLECT
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Deus, a quo et Iudas reatus sui poenam, et confessionis suae latro praemium sumpsit, concede novis tuae propitiationis effectum: ut sicut in passione sua Iesus Christus Dominus noster diversa utrisque intulit stipendia meritorum; ita nobis, ablato vetustatis errore, resurrectionis suae gratiam largiatur: Qui tecum vivit et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum.		O God, from whom Judas received the punishment of his guilt, and the thief the reward of his confession: grant unto us the full fruit of Thy clemency; that even as in His Passion, our Lord Jesus Christ gave to each a retribution according to his merits, so having taken away our old sins, He may bestow upon us the grace of His Resurrection. Who with Thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.
LESSON  Exodus 12. 1-11 [The children of Israel are to sacrifice the Paschal Lamb; the Israelites will put the Lamb of God to death on the Cross.]
	In diebus illis: Dixit Dominus ad Moysen et Aaron in terra Aegypti: Mensis iste, vobis principium mensium: primus erit in mensibus anni. Loquimini ad universum coetum filiorum Israel, et dicite eis: Decima die mensis huius tollat unusquisque agnum per familias et domos suas. Sin autem minor est numerus, ut sufficere possit ad venscendum agnum, assumet vicinum suum qui iunctus est domui suae, iuxta numerum animarum quae sufficere possunt ad esum agni. Erit autem agnus absque macula, masculus, anniculus: iuxta quem ritum tolletis et haedum. Et servabitis eum usque ad quartamdecimam diem mensis huius: immolabitque eum universa multitudo filiorum Israel ad vesperam. Et sument de sanguine eius, ac ponent super utrumque postem, et in superliminaribus domorum, in quibus comedent illum. Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus. Non comedetis ex eo crudum quid, nec coctum aqua, sed tantum assum igni: caput cum pedibus eius et intestinis vorabitis. Nec remanebit quidquam ex eo usque mane. Si quid residuum fuerit, igne comburetis. Sic autem comedetis illum: menta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter: est enim Phase (id est transitus) Domini.		In those days the Lord said to Moses and Aaron in the land of Egypt: This month shall be to you the beginning of months: it shall be the first in the months of the year. Speak ye to the whole assembly of the children of Israel, and say to them: On the tenth day fo this month let every man take a lamb by their families and houses. But if the number be less than may suffice to eat the lamb, be shall take unto him his neighbor that joineth to his house, according to the number of souls which may be enough to eat the lamb. And it shall be a lamb without blemish, a male, of one year: according to which rite also you shall take a kid. And you shall keep it until the fourteenth day of this month: and the whole multitude of the children of Israel shall sacrifice it in the evening. And they shall take of blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it. And they shall eat the flesh that night roasted at the fire: and unleavened bread with wild lettuce. You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire. You shall eat the head with the feet and entrails thereof. Neither shall there remain any thing of it until morning. If there be an thing left, you shall burn it with fire. And thus you shall eat it: You shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste; for it is the Phase (that is the Passage) of the Lord.
TRACT  Ps. 139. 2-10, 14
	Eripe me, Domine, ab homine malo: a viro iniquo libera ma. V.: Qui cogitaverunt militias in corde: tota die constituebant praelia. V.: Acuerunt linguas suas sicut serpentis: venenum aspidum sub labiis eorum. V.: Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis libera me. V.: Qui cogitaverunt supplantare gressus meos: absconderunt superbi laqueum mihi. V.: Et funes extenderunt in laqueum pedibus meis, iuxta iter scandalum posuerunt mihi. V.: Dixi Domino, Deus meus es tu: exaudi, Domine, vocem orationis meae. V.: Domine, Domine virtus salutis meae obumbra caput meum in die belli. V.: Ne tradas me a desiderio meo peccatori: cogitaverunt adversus me: ne derelinquas me, ne unquam exaltentur. V.: Caput circuitus eorum: labor labiorum opsorum operiet eos. V.: Verumtamen iusti confitebuntur nomini tuo: et habitabunt recti cum vultu tuo.		Deliver me, O Lord, from the evil man: rescue me from the unjust man. V.: Who have devised iniquities in their hearts: all the day long they designed battles. V.: They have sharpened their tongues like a serpent; the venom of asps is under their lips. V.: Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. V.: Who have proposed to supplant my steps. The proud have hidden a net for me. V.: And tehy have stretched out cords for a snare for my feet; they have laid for me a stumbling-block by the wayside. V.: I said to the Lord: Thou art my God. Hear, O Lord, the voice of my supplication. V.: O Lord, Lord, the strength of my salvation: overshadow my head in the day of battle. V.: Give me not up from my desire to the wicked: they have plotted against me. Do not Thou forsake me, lest at any time they should triumph. V.: The head of them compassing me about: the labor of their lips shall overwhelm them. V.: But the just shall give glory to Thy Name: and the upright shall dwell with Thy countenance.
The Deacons of the Passion then kneel and bow low before the celebrant, who pronounces in a clear voice:.
	Dominus sit in cordibus vestris et in labiis vestris. R. Amen.		May the Lord be in your hearts and on your lips. R. Amen.
PASSION  John 18. 1-40; 19. 1-42 The Passion of Our Lord Jesus Christ according to St. John. Passio Domini nostri Iesu Christi secundum Ioannem.
	In illo tempore: Egressus est Iesus cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli eius Sciebat autem et Iudas, qui tradebat eum, locum: quia frequenter Iesus convenerat illuc cum discipulis suis. Iudas ergo cum accepisset cohortem, et a pontificibus et pharisaeis ministros, venit illuc cum laternis, et facibus, et armis. Iesus itaque sciens omnia quae ventura erant super eum, processit, et dixit eis: † Quem quaeritis? C. Responderunt ei: S. Iesum Nazarenum. C. Dicit eis Iesus: † Ego sum. C. Stabat autem et Iudas, qui tradebat eum, cum ipsis. Ut ergo dixit eis: Ego sum: abierunt retrorsum, et ceciderunt in terram. Iterum ergo interrogavit eos: † Quem quaeritis? C. Illi autem dixerunt, S. Iesum Nazarenum. C. Respondit Iesus: † Dixi vobis, quia ego sum: si ergo me quaeritis, sinite hos abire. C. Ut impleretur sermo, quem dixit: Quia quos dedisti mihi, non perdidi ex eis quemquam. Simon ergo Petrus habens gladium eduxit eum: et percussit pontificis servum: et abscidit auriculam eius dexteram. Erat autem nomen servo Malchus. Dixit ergo Iesus Petro: † Mitte gladium tuum in vaginam. Calicem, quem didit mihi Pater, non bibam illum? C. Cohors ergo, et tribunus, et ministri Iudaeorum comprehenderunt Iesum, et ligaverunt eum: et adduxerunt eum ad Annam primum; erat autem socer Caiphae, qui erat pontifex anni illius.    Erat autem Caiphas, quo consilium dederat Iudaeis: Quia expedit unum hominem mori pro populo. Sequebatur autem Iesum Simon Petrus, et alius discipuluS. Discipulus autem ille erat notus pontifici, et introivit cum Iesu in atrium pontificiS. Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariae: et introduxit Petrum. Dicit ergo Petro ancilla ostiaria: S. Numquid et tu ex discipulis es hominis istius? C. Dicit ille: S. Non sum. C. Stabant autem servi, et ministri ad prunas, quia frigus erat, et calefaciebant se. Erat autem cum eis et Petrus stans, et califaciens se. Pontifex ergo interrogavit Iesum de discipulis suis, et de doctrina eius. Respondit ei Iesus: † Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Iudaei conveniunt: et in occulto locutus sum nihil. Quid me interrogas? interroga eos, qui audierunt quid locutus sim ipsis: ecce hi sciunt quae dixerim ego. C. Haec autem cum dixisset, unus assistens ministrorum dedit alapam Iesu, dicens: S. Sic respondes pontifici? C. Respondit ei Iesus: † Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me caedis? C. Et misit eum Annas ligatum ad Caipham pontificem. Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: S. Numquid et tu ex discipulis eius es? C. Negavit ille, et dixerit: S. Non sum. C. Dicit ei unus ex servis pontificis, cognatus eius, cuius abscidit Petrus auriculam: S. Nonne ego te vidi in horto cum illo? C. Iterum ergo negavit Petrus: et statim gallus cantavit.    Adducunt ergo Iesum a Caipha in praetorium. Erat autem mane: et ipsi non introierunt in praetorium, ut non contaminarentur, sed ut manducarent pascha. Exivit ergo Pilatus ad eos foras, et dixit: S. Quam accusationem affertis adversus hominem hunc? C. Responderunt, et dixerunt ei: S. Si non esset hic malefactor, non tibi tradidissemus eum. C. Dixit ergo eis Pilatus: S. Accipite eum vos, et secundum legem vestram iudicate eum. C. Dixerunt ergo ei Iudaei: S. Nobis non licet interficere quemquam. C. Ut sermo Iesu impleretur, quem dixit, significans qua morte esset morituruS. Introivit ergo iterum in praetorium Pilatus et vocavit Iesum, et dixit ei: S. Tu es Rex Iudaeorum? C. Respondit Iesus: † A temetipso hoc dicis, an alii dixerunt tibi de me? C. Respondit Pilatus: S. Numquid ego Iudaeus sum? Gens tua, et pontifices tradiderunt te mihi: quid fecisti? C. Respondit Iesus: † Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Iudaeis: nun autem regnum meum non est hinC. C. Dixit itaque est Pilatus: S. Ergo Rex es tu? C. Respondit Iesus: † Tu dicis quia Rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis, qui est ex veritate, audit vocem meam. C. Dicit ei Pilatus: S. Quid est veritas? C. Et cum hoc dixisset, iterum exivit ad Iudaeos, et dicit eis: S. Ego nullam invenio in eo causam. Est autem consuetudo vobis ut unum dimittam vobis in Pasha: vultis ergo dimittam vobis Regem Iudaeorum? C. Clamverunt ergo rursum omnes, dicentes: S. Non hunc, sed Barabbam. C. Erat autem Barabbas latro. Tunc ergo apprehendit Pilatus Iesum, et flagellavit. Et milites plectentes coronam de spinis, imposuerunt capiti eius: et veste purpurea circumdederunt eum. Et veniebant ad eum, et dicebant: S. Ave Rex Iudaeorum. C. Et dabant ei alapas. Exivit ergo iterum Pilatus foras, et dicit eis: S. Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. C. (Exivit ergo Iesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: S. Ecce homo. C. Cum ergo vidissent cum pontifices et ministri, clamabant, dicentes: S. Crucifige, crucifige eum. C. Dicit eis Pilatus: S. Accpipte eum vos, et crucifigite: ego enim non invenio in eo causam. C. Responderunt ei Iudaei: S. Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. C. Cum ergo audisset Pilatus hunc sermonem, magis timuit. Et ingressus est praetorium iterum: et dixit ad Iesum: S. Unde es tu? C. Iesus autem responsum non dedit ei. Dicit ergo ei Pilatus: S. Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? C. Respondit Iesus: † Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, maius peccatum habet. C. Et exinde quaerebat Pilatus dimittere eum. Iudaei autem clamabant, dicentes: S. Si hunc dimittis, non es amicus CaesariS. Omnis enim qui se regem facit, contradicit Caesari. C. Pilatus autem cum audisset hos sermones, adduxit foras Iesum, et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Erat autem Parasceve Paschae, hora quasi sexta, et dicit Iudaeis: S. Ecce Rex vester. C. Illi autem clamabant: S. Tolle, tolle, crucifige eum. C. Dicit eis Pilatus: S. Regem vestrum crucifigam? C. Responderunt pontifices: S. Non habemus regem, nisi Caesarem. C. Tunc ergo tradidit eis illum ut crucifigeretur.    Susceperunt autem Iesum, et eduxerunt. Et baiulans sibi crucem, exivit in eum, qui dicitur Calvariae, locum, hebraice autem Golgotha: ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Iesum. Scripsit autem et titulum Pilatus: et posuit super crucem. Erat autem scriptum: Iesus Nazarenus, Rex Iudaeorum. Hunc ergo titulum multi Iudaeorum legerunt, quia prope civitatem erat locus ubi crucifixus est Iesus. Et erat scriptum hebraice, graece et latine. Dicebant ergo Pilato pontifices Iudaeorum: S. Noli scribere, Rex Iudaeorum, sed quia ipse dixit: Rex sum Iudaeorum. C. Respondit Pilatus: S. Quod scripsi, scripsi. C. Milites ergo cum crucifixissent eum, acceperunt vestimenta eius (et fecerunt quatuor partes: unicuique militi partem), et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. Dixerunt ergo ad invicem: S. Non scindamus eam, sed sortiamur de illa cuius sit. C. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem haec fecerunt. Stabant autem iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Cum videsset ergo Iesus matrm, et discipulum stantem, quem diligebat, dicit matri suae: † Mulier, ecce filius tuuS. C. Deinde dicit discipulo: † Ecce mater tua. C. Et ex illa hora accepit eam discipulus in sua.    Postea sciens Iesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: † Sitio. C. Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori eiuS. Cum ergo accepisset Iesus acetum, dixit: † Consummatum est. C. Et inclinato capite, tradidit spiritum.		At that time Jesus went forth with His disciples over the brook Cedron, where there was a garden, into which He entered with His disciples. And Judas also, who betrayed Him, knew the place: because Jesus had often resorted thither together with His disciples. Judas therefore having received a band of soldiers and servants fro the chief priests and the Pharisees, cometh thither with lanterns and torches and weaponS. Jesus therefore, knowing that all things that should come upon Him, went forth and said to them: † Whom seek ye? C. They answered Him: S. Jesus of Nazareth. C. Jesus saith to them: † I am He. C. And Judas also, who betrayed Him, stood with them. As soon therefore as He had said to them: † I am He; they went backward and fell to the ground. Again therefore He asked them: † Whom seek ye? C. And they said: S. Jesus of Nazareth. C. Jesus answered: † I have told you that I am He. If therefore you seek Me, let these go their way; C. That the word might be fulfilled which He said: Of them whom Thou hast given Me, I have not lost anyone. Then Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of the servant was Malchus. Jesus therefore said to Peter: † Put up thy sword in the scabbard. The chalice which My Father hath given Me, shall I not drink it? C. Then the band and the tribune and the servants of the Jews took Jesus, and bound Him. And they led Him away to Annas first, for he was father-in-law to Caiphas, who was the high priest that year.    Now Caiphas was he who had given the counsel to the Jews: that it was expedient that one man should die for the people. And Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest. But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter. The maid therefore that was portress saith to Peter: S. Art not thou also one of this man's disciples? C. He saith: S. I am not. C. Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter, also, standing and warming himself. The high priest therefore asked Jesus of His disciples and of His doctrine. Jesus answered him: † I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing. Why asketh thou Me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said. C. And when He had said these things, one of the servants, standing by, gave Jesus a blow, saying: S. Answerest Thou the high priest so? C. Jesus answered him: † If I have spoken evil, give testimony of the evil; but if well, why strikest thou Me? C. And Annas sent Him bound to Caiphas the high priest. And Simon Peter was standing and warming himself. They said therefore to him: S. Art not thou also one of His disciples? C. He denied it and said: S. I am not. C. One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: S. Did I not see thee in the garden with Him? C. Again therefore Peter denied; and immediately the cock crew.    Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the Pasch. Pilate therefore went out to them, and said: S. What accusation bring you against this man? C. They answered and said to him: S. If He were not a malefactor, we would not have delivered Him up to thee. C. Pilate therefore said to them: S. Take Him you, and judge Him according to your law. C. The Jews therefore said to him: S. It is not lawful for us to put any man to death. C. That the word of Jesus might be fulfilled, which He said, signifying what death He should die. Pilate therefore went into the hall again and called Jesus and said to Him: S. Art Thou the King of the Jews? C. Jesus answered: † Sayest thou this thing of thyself, or have other told it thee of Me? C. Pilate answered: S. Am I a Jew? Thine own nation and the chief priests have delivered Thee up to me. What hast Thou done? C. Jesus answered: † My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence. C. Pilate therefore said to Him: S. Art Thou a King then? C. Jesus answered: † Thou sayest I am a king. For this was I born, and for this came I into the world; that I should give testimony of the truth. Every one that is of the truth heareth My voice. C. Pilate saith to Him: S. What is truth? C. And when he had said this, he went out again to the Jews and saith to them: S. I find no cause in Him. But you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the King of the Jews? C. Then cried they all again, saying: S. Not this man, but Barabbas. C. Now Barabbas was a robber. Then therefore Pilate took Jesus and scourged Him. And the soldiers platting a crown of thorns, put it upon His head; and they put on Him a purple garment. And they came to Him and said: S. Hail, King of the Jews. C. And they gave Him blows. Pilate therefore went forth again and saith to them: S. Behold, I bring Him forth unto you, that you may know that I find no cause in Him. C. (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: S. Behold the man. C. When the chief priests, therefore, and the servants had seen Him, they cried out, saying: S. Crucify Him, crucify Him. C. Pilate saith to them: S. Take Him you, and crucify Him; for I find no cause in Him. C. The Jews answered him: S. We have a law, and according to the law He ought to die, because He made Himself the Son of God. C. When Pilate, therefore, had heard this saying, he feared the more. And he entered into the hall again; and he said to Jesus: S. Whence art Thou? C. But Jesus gave him no answer. Pilate therefore saith to Him: S. Speakest Thou not to me? Knowest Thou not that I have power to crucify Thee, and I have power to release Thee? C. Jesus answered: † Thou shouldst not have any power against Me, unless it were given thee from above. Therefore, he that hath delivered Me to thee hath a greater sin. C. And from henceforth Pilate sought to release Him. But the Jews cried out, saying: S. If thou release this Man, thou art not Caesar's friend. For whosoever maketh himself a king speaketh against Caesar. C. Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. And it was Parasceve of the Pasch, about the sixth hour; and he saith to the Jews: S. Behold your King. C. But they cried out: S. Away with Him. Away with Him: Crucify Him. C. Pilate saith to them: S. Shall I crucify your King? C. The chief priests answered: S. We have no king but Caesar. C. Then, therefore, he delivered Him to them to be crucified.    And they took Jesus and led Him forth. And bearing His cross, He went forth to that place which is called Calvary but in Hebrew Golgotha.; where they crucified Him, and with Him two others, one on each side and Jesus in the midst. And Pilate wrote a title also: and he put it upon the cross. And the writing was: Jesus of Nazareth, the King of the Jews. This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, Greek, and in Latin. Then the chief priests of the Jews said to Pilate: S. Write not: The King of the Jews; but that He said: I am the King of the Jews. C. Pilate answered: S. What I have written, I have written. C. The soldiers therefore, when they had crucified Him, took His garments (and they made four parts, to every soldier a part) and also His coat. Now the coat was without seam, woven from the top throughout. They said then one to another: S. Let us not cut it, but let us cast lots for it, whose it shall be: that the Scripture might be fulfilled which saith: They have parted My garemnts among them, and upon My vesture they have cast lots. And the soldiers indeed did these things. Now there stood by the cross of Jesus His Mother, and His Mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: † Woman, behold thy son. C. After that, He saith to the disciple: † Behold thy mother. C. And from that hour, the disciple took her to his own.    Afterwards, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said: † I thirst. C. Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to His mouth. Jesus therefore, when He had taken the vinegar, said: † It is consummated. C. And bowing His head, He gave up the ghost.
Here all kneel and pause a few moments.
	Iudaei ergo (quoniam Parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilaum, ut frangerentur eorum crura, et tollerentur. Venerunt ergo milites: et primi quidem fregerunt crura, et alterius qui crucifixus est cum eo. Ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura: sed unus militum lancea latus eius aperuit, et continuo exivit sanguis et aqua. Et qui vidit, testimonium perhibuit: et verum est testimonium eius. Et ille scit, quia vera dicit: ut et vos credatis. Facta sunt enim haec ut Scriptura impleretur: Os non comminuetis ex eo. Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.    Post haec autem rogavit Pilatum Ioseph ab Arimathaea (eo quod esset discipulus Iesu, occultus autem propter metum Iudaeorum), ut tolleret corpus Iesu. Et permisit Pilatus. Venit ergo, et tulit corpus Iesu. Venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhae, et aloes, quasi libras centum. Acceperunt ergo corpus Iesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Iudaeis sepelire. Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat. Ibi ergo propter Parasceven Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum.		Then the Jews (because it was the Parasceve), that the bodies might not remain upon the cross on the Sabbath day (for that was a great Sabbath day), besought Pilate that their legs might be broken and that they might be taken away. The soldiers therefore came, and they broke the legs of the first, and of the other that was crucified with Him. But after they were come to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers with a spear opened His side, and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the Scripture might be fulfilled: you shall not break a bone of Him. And again another Scripture saith: They shall look on Him whom they pierced.    And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the Body of Jesus. And Pilate gave leave. He came therefore and took away the Body of Jesus. And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about a hundred pound weight. They took therefore the Body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. Now there was in the place where He was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid. There, therefore, because of the Parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.
II. -- The Great Intercessions
While the Sacred Ministers put on black vestments, two acolytes spread a cloth on the altar and place the Missal in the center of it. The Great Intercessions are sung from here.
	Oremus, dilectissimi nobis, pro Ecclesia sancta Dei: ut eam Deus et Dominus noster pacificare, adunare, et custodire dignetur toto orbe terrarum: subiiciens ei principatus, et potestates: detque nobis quietam et tranquilam vitam degentibus, glorificare Deum Patrem omnipotentem.		Let us pray, dearly beloved, for the holy Church of God: that our Lord and God may deign to give it peace, keep it in unity, and guard it throughout the world, subjecting to it principalities and powers: and may grant unto us that, leading a peaceful and quiet life, we may glorify God, the Father almighty.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, qui gloriam tuam omnibus in Christo gentibus revelasti: custodi opera misericordiae tuae; ut Ecclesia tua toto orbe diffusa, stabili fide in confessione tui nominis perseveret. Per eumdem Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, Who in Christ hast revealed Thy glory too all nations: guard the works of Thy mercy; that Thy Church, spread over the whole world, may with steadfast faith persevere in the confession of Thy Name. Through the same Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus et pro beatissimo Papa nostro N., ut Deus et Dominus noster, qui elegit eum in ordine episcopatus, salvum atque incolumem custodiat Ecclesiae suae sanctae, ad regendum populum sanctum Dei.		Let us pray for our most holy Father Pope N., that our Lord and God, Who chose him to the order of the Episcopate, may keep him in health and safety for His holy Church to govern the holy people of God.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, cuius iudicio universa fundantur: respice propitius ad preces nostras, et electum nobis Antistitem tua pietate conserva; ut christiana plebs, quae te gubernatur auctore, sub tanto pontifice, credulitatis suae meritis augeatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, by Whose judgement all things are established, mercifully regard our prayers, and in Thy goodness preserve the Bishop chosen for us: that the Christian people who are ruled by Thine authority, may under so great a Pontiff, be increased in the merits of faith. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus et pro omnibus Episcopis, Presbyteris, Diaconibus, Subdiaconibus, Acolythis, Exorcistis, Lectoribus, Ostiariis, Confessionibus, Virginibus, Viduis: et pro omni populi sancto Dei.		Let us pray also for all Bishops, Priests, Deacons, Subdeacons, Acolytes, Exorcists, Readers, Porters, Confessors, Virgins, Widows, and for all the holy people of God.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, cuius spiritu totum corpus Ecclesiae sanctificatur et regitur: exaudi nos pro universis ordinibus supplicantes; ut gratiae tuae munere, ab omnibus tibi gradibus fideliter serviatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, by Whose Spirit the whole body of the Church is sanctified and rules, hear our humble pleading for all the orders thereof; that by the gift of Thy grace in all their several degrees may faithfully serve Thee. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus et pro catechumenis nostris: ut Deus et Dominus noster adaperiat aures praecordiorum ipsorum, ianuamque misericordiae; ut per lavacrum regenerationis accepta remissione omnium peccatorum, et ipsi inveniantur in Christo Iesu Domino nostro.		Let us pray also for our Catechumens: that our Lord and God would open the ears of their hearts, and the gate of mercy; that, having received by the font of regeneration the remission of all their sins, they also may be found in Christ Jesus our Lord.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, qui Ecclesiam tuam nova semper prole foecundas: auge fidem et intellectum catechumenis nostris; ut renati fonte bbaptismatis, adoptionis tuae filiis aggregentur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, who dost ever make Thy Church fruitful with new offspring: increase the faith and understanding of our Catechumens; that being born again in the font of Baptism, they may be associated wiht the children of Thine adoption. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus, dilectissimi nobis, Deum Patrem omnipotentem, ut cunctis mundum purget erroribus: morbos auferat: famem depellat: aperiat carceres: vincula dissolvat: peregrinantibus reditum: infirmantibus sanitatem: navigantibus portum salutis indulgeat.		Let us pray, dearly beloved, to God the Father almighty, that He would cleanse the world of all errors: take away diseases, drive away famine, open prisons, break chains, grant a sure return to travellers, health to the sick, and a safe haven to those at sea.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, moestorum consolatio, laborantium fortitudo: perveniant ad te preces de quacumque tribulatione clamantium; ut omnes sibi in necessitatibus suis misericordiam tuam gaudeant affuisse. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, the comfort of the sorrowful, and the strength of those that labor: hasten the prayers of those that call upon Thee in any trouble reach Thee; that all may rejoice that in their necessities Thy mercy has helped them. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus et pro haereticis et schismaticis: ut Deus et Dominus noster eruat eos ab erroribus universis; et ad sanctam matrem Ecclesiam Catholicam atque Apostolicam revocare dignetur.		Let us pray also for heretics and schismatics: that our Lord God would be pleased to rescue them from all their errors; and recall them to our holy mother the Catholic and Apostolic Church.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, qui salvas omnes, et neminem vis perire: respice ad animas diabolica fraude deceptas; ut omni haeretica pravitatae deposita, errantium corda resipiscant, et ad veritatis tuae redeant unitatem. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, who savest all, and wouldst that no one should perish: look on the souls that are led astray by the deceit of the devil: that having set aside all heretical evil, the hearts of those that err may repent, and return to the unity of Thy truth. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.2
	Oremus et pro perfidis Iudaeis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Iesum Christum Dominum nostrum.		Let us pray also for the perfidious Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ.
	S. Oremus.		Priest: Let us pray.
	Omnipotens sempiterne Deus, qui etiam iudaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, who drivest not away from Thy mercy even the perfidious Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.
	Oremus et pro paganis: ut Deus omnipotens auferat iniquitatem a cordibus eorum; ut relictis idolis suis, convertantur ad Deum vivum et verum, et unicum Filium eius Iesum Christum Deum et Dominum nostrum.		Let us pray also for the pagans: that almighty God would remove iniquity from their hearts: that, putting aside their idols, they may be converted to the true and living God, and His only Son, Jesus Christ our God and Lord.
	S. Oremus.		Priest: Let us pray.
	V. Flectamus genua.		Deacon: Let us kneel.
	R. Levate.		Subdeacon: Arise.
	Omnipotens sempiterne Deus, qui non mortem peccatorum, sed vitam semper inquiris: suscipe pro vitam semper inquiris: suscipe propitius orationem nostram, et libera eos ab idolorum cultura; et aggrega Ecclesiae tuae sanctae ad laudem et gloriam nominis tui. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.		Almighty and everlasting God, who ever seekest not the death, but the life of sinners: mercifully hear our prayer, and deliver them from the worship of idols: and join them to Thy holy Church for the praise and glory of Thy Name. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.

III. -- Adoration of the Cross

After these Collects, the Ministers lay aside their cope and chasubles and stand at the sedilia. The Deacon goes with the Acolytes to the Sacristy, whence they return in procession with lighted candles carrying the veiled cross (which should be as large as possible), the Celebrant and Subdeacon coming forward to meet them before the center of the altar. The Celebrant carries the Cross (with assistance, if necessary) to the Epistle side of the sanctuary and, turning towards the people, he uncovers the upper portion of the Cross and intones the verse:
	V. Ecce lignum Crucis, in quo salus mundi pependit.		V. Behold the wood of the Cross, on which hung the Savior of the world.
The choir answers:
	R. Venite, adoremus.		R. Come, let us adore.
When the choir sings these words, all kneel, except the celebrant. The priest then advances to the front corner, and uncovers the right arm; elevating the Crucifix a little, he sings on a higher tone than before:
	V. Ecce lignum Crucis, in quo salus mundi pependit.		V. Behold the wood of the Cross, on which hung the Savior of the world.
The choir answers, while all kneel:
	R. Venite, adoremus.		R. Come, let us adore.
Then at the middle of the altar the Celebrant uncovers the whole Cross, and, lifting it up, begins still higher, the ministers and choir continuing as before:
	V. Ecce lignum Crucis, in quo salus mundi pependit.		V. Behold the wood of the Cross, on which hung the Savior of the world.
The choir answers, while all kneel:
	R. Venite, adoremus.		R. Come, let us adore.
Two assistants take the unveiled Cross to the center of the sanctuary, where they stand facing the people and supporting the Cross upright by the arms; the acolytes place their candles at either side of the Cross and themselves kneel down facing the Cross throughout the adoration that follows. The celebrant and his ministers and assistants take off their shoes, and each in turn approaches, genuflecting thrice, and kisses the feet of the Crucifix.    The Cross, still supported by the two assistants and candles and acolytes, is then placed more conveniently for the adoration of the faithful; these should form a procession past the Cross, men first, women afterwards, and after one simple genuflection devoutly kiss the feet of the Crucified.    Meanwhile two choirs should be singing the Improperia or Reproaches.
REPROACHES
Two cantors sing the following:
	V. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi. V. Quia eduxi te de terra Aegypti, parasti crucem Salvatori tuo.		V. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me. V. Because I led thee out of the land of Egypt, thou hast prepared a cross for thy Savior.
The two choirs then sing alternately:
	Agios o Theos! Sanctus Deus! Agios ischyros! Sanctus fortis! Agios athanatos, eleison imas. Sanctus immortalis, miserere nobis.		O holy God! O holy God! O holy strong One! O holy strong One! O holy immortal one, have mercy on us. O holy immortal one, have mercy on us.3
Two cantors:
	V. Quia eduxi te per desertum quadraginta annis, et manna cibavi te, et introduxi te in terram satis bonam: parasti Crucem Salvatori tuo.		V. Because I led thee out through the desert forty years: and fed thee with manna, and brought thee into a land exceeding good, thou hast prepared a Cross for thy Savior.
Alternately the two choirs repeat as before:
	Agios o Theos! Sanctus Deus! Agios ischyros! Sanctus fortis! Agios athanatos, eleison imas. Sanctus immortalis, miserere nobis.		O holy God! O holy God! O holy strong One! O holy strong One! O holy immortal one, have mercy on us. O holy immortal one, have mercy on us.
Two cantors:
	V. Quid ultra debui facere tibi, et non feci? Ego quidem plantavi te vineam meam speciosissimam: et tu facta es mihi nimis amara: aceto namque sitim meam potasti: et lancea perforasti latus Salvatori tuo.		V. What more ought I have done for thee, that I have not done? I planted thee, indeed, My most beautiful vineyard: and thou hast become exceeding bitter to Me: for in My thirst thou gavest Me vinegar to drink: and with a lance thou hast pierced the side of thy Savior.
Alternately the two choirs repeat as before:
	Agios o Theos! Sanctus Deus! Agios ischyros! Sanctus fortis! Agios athanatos, eleison imas. Sanctus immortalis, miserere nobis.		O holy God! O holy God! O holy strong One! O holy strong One! O holy immortal one, have mercy on us. O holy immortal one, have mercy on us.
The verses of the following reproaches are sung alternately by two cantors of each choir. The choirs respond after each verse: Popule meus . . . as far as the verse Quia.
	V. Ego propter te flagellavi Aegyptum cum primogenitus suis: et tu me flagellatum tradidisti. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. For thy sake I scourged Egypt with its first-born: and thou hast scourged Me and delivered Me up. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego eduxi te de Aegypto, demerso Pharaone in Mare Rubrum: et tu me tradidisti principibus sacerdotum. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I led thee out of Egypt having drowned Pharao in the Red Sea: and thou hast delivered Me to the chief priests. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego ante te aperui mare: et tu aperuisti lancea latus meum. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I opened the sea before thee: and thou with a spear hast opened My side. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego ante te praeivi in columna nubis: et tu me duxisti ad praetorium Pilati. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I went before thee in a pillar of cloud: and thou hast led Me to the judgement hall of Pilate. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego te pavi manna per desertum: et tu me cecidisti alapis et flagellis. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I fed thee with manna in the desert; and thou hast beaten Me with whips and scourges. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego te potavi aqua salutis de petra: et tu me potasti felle, et aceto. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I gave thee the water of salvation from the rock to drink: and thou hast given Me gall and vinegar. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego propter te Chananaeorum reges percussi: et tu percussisti arundine caput meum. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. For thy sake I struck the kings of the Chanaanites: and thou hast struck My head with a reed. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego dedi tibi sceptrum regale: et tu dedisti capiti meo spineam coronam. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I gave thee a royal sceptre: and thou hast given to My head a crown of thorns. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
	V. Ego te exaltavi magna virtute: et tu me suspendisti in patibulo Crucis. R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.		V. I exalted thee with great strength: and thou hast hanged Me on the gibbet of the Cross. R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
The following anthem is then sung:
	Crucem tuam * adoramus, Domine: et sanctam resurrectionem tuam laudamus, et glorificamus: ecce enim propter lignum venit gaudium in universo mundo. Deus misereaturr nostri, et benedicat nobis: illuminet vultum suum super nos, et misereatur nostri. -- V. Crucem tuam . . .		We adore Thy Cross, O Lord: and we praise and glorify Thy holy Resurrection: for behold by the wood of the Cross joy has come into the whole world. -- (Ps. 66. 2) May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and have mercy on us. -- V. We adore Thy Cross . . .
CRUX FIDELIS
Afterwards the hymn Pange lingua lauream is sung in the following manner with the Crux fidelis.
	Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine, Dulce lignum, dulces clavos, Dulce pondus sustinet.		Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be; Sweetest wood and sweetest iron, Sweetest weight is hung on thee.
	V. Pange, lingua, gloriosi, Lauream certaminis, Et super Crucis trophaeo Dic triumphum nobilem: Qualiter Redemptor orbis Immolatus vicerit.		V. Sing, my tongue, the glorious battle! With completed victory rife! And above the Cross's trophy Tell the triumph of the strife: How the world's Redeemer conquer'd By the offering of His life.
	R. Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine.		R. Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be.
	V. De parentis protoplasti Fraude Factor condolens, Quando pomi noxialis In necem morsu ruit: Ipse lignum tunc notavit. Damna ligni ut solveret.		V. God, his Maker, sorely grieving, That the first-made Adam fell, When he ate the fruit of sorow, Whose reward was death and hell, Noted then this Wood the ruin, Of the ancient wood to quell.
	R. Dulce lignum, dulces clavos, Dulce pondus sustinet.		R. Sweetest wood and sweetest iron, Sweetest weight is hung on thee.
	V. Hoc opus nostrae salutis Ordo depoposcerat: Multiformis proditoris Ars ut artem falleret: Et medelam ferret inde, Hostes unde laeserat.		V. For this work of our salvation Needs must have its order so, And the manifold deceiver's Art by art would overthrow, And from thence would bring the healing, Whence the insult of the foe.
	R. Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine.		R. Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be.
	V. Quando venit ergo sacri Plenitudo temporis, Missus est ab arce Patris Natus, orbis Conditor: Atque ventre virginali Carne amictus prodiit.		V. Wherefore when the appointed fullness Of the holy time was come, He was sent who maketh all things From th' eternal Father's home, And proceeded, God Incarnate, Offspring of the Virgin's womb.
	R. Dulce lignum, dulces clavos, Dulce pondus sustinet.		R. Sweetest wood and sweetest iron, Sweetest weight is hung on thee.
	V. Vagit infans inter arcta Conditus praesepia: Membra pannis involuta Virgo Mater alligat: Et Dei manus, pedesque Stricta cingit fascia.		V. Weeps the Infant in the manger That in Bethlehem's stable stands: And His Limbs the Virgin Mother Doth compose in swaddling bands, Meetly thus in linen folding Of her God the feet and hands.
	R. Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine.		R. Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be.
	V. Lustra sex qui iam peregit, Tempus implens corporis, Sponte libera Redemptor Passioni deditus, Agnus in Crucis levatur Immolandus stipite.		V. Thirty years among us dwelling, His appointed time fulfilled, Born for this, He meets His Passion, For that this He freely willed: On the Cross the Lamb is lifted, Where His life-blood shall be spilled.
	R. Dulce lignum, dulces clavos, Dulce pondus sustinet.		R. Sweetest wood and sweetest iron, Sweetest weight is hung on thee.
	V. Felle potus ecce languet: Spina, clavi, lancea, Mite corpus perforarunt, Unda manat, et cruor: Terra, pontus, astra, mundus. Quo lavantur flumine!		V. He endured the nails, the spitting, Vinegar, and spear, and reed; From that holy Body broken Blood and water forth proceed: Earth, and stars, and sky, and ocean, By that flood from stain are freed.
	R. Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine.		R. Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be.
	V. Flecte ramos, arbor alta, Tensa lax viscera, Et rigor lentescat ille, Quem dedit nativitas: Et superni membra Regis Tende miti stipite.		V. Bend thy boughs, O Tree of glory! Thy relaxing sinews bend; For awhile the ancient rigor, That thy birth bestowed, suspend: And the King of heavenly beauty On thy bosom gently tend!
	R. Dulce lignum, dulces clavos, Dulce pondus sustinet.		R. Sweetest wood and sweetest iron, Sweetest weight is hung on thee.
	V. Sola digna tu fuisti Ferre mundi victimam: Atque portum praeparare Arca mundo naufrago: Quam sacer cruor perunxit, Fusus Agni corpore.		V. Thou alone wast counted worthy This world's ransom to uphold; For a shipwrecked race preparing Harbor, like the Ark of old; With the sacred Blood anointed From the smitten Lamb that rolled.
	R. Crux fidelis, inter omnes Arbor una nobilis! Nulla silva talem profert, Fronde, flore, germine.		R. Faithful Cross! above all other, One and only noble Tree! None in foliage, none in blossom, None in fruit thy peer may be.
	V. Sempiterna sit beatae Trinitate gloria: Aequa Patri, Filioque; Par decus Paraclito: Unus Trinique nomen Laudet universitas.    Amen.		V. To the Trinity be glory Everlasting, as is meet: Equal to the Father, equal To the Son, and Paraclete: Trinal Unity, Whose praises All created things repeat.    Amen.

IV. -- The Communion

The Cross is placed at the center of the altar so that it can be seen by all in the church, and the acolytes' candles are placed on either side. The Sacred Ministers change into purple vestments, but only the Deacon goest to the Altar of Repose with the acolytes. There he withdraws the Ciborium from the tabernacle without incensation, and returns to the High Altar, each acolyte carrying one of the lighted candles from the Altar of Repose. Meanwhile everyone else kneels, and the choir sings these antiphons:
	Adoramus te, Christe, et benedicimus tibi, quia per Crucem tuam redemisti mundum.		We adore Thee, O Christ, and we bless Thee, because by Thy Cross Thou hast redeemed the world.
	Per lignum servi facti sumus, et per sanctam Crucem liberati sumus: fructus arboris seduxit nos, Filius Dei redemit nos.		Through a tree we were enslaved, and through a holy Cross have we been set free: the fruit of a tree led us astray, the Son of God bought us back.
	Salvator mundi, salva nos: qui per Crucem et Sanguinem tuum redemisti nos, auxiliare nobis, te deprecamur, Deus noster.		Savior of the world, do Thou save us, do Thou, who through Thy Cross and Blood didst redeem us, do Thou help us, our God, we beseech Thee.
At the High Altar the Deacon places the Ciborium on a corporal, and the Celebrant and Subdeacon with double genuflections join him there. Without delay the Celebrant recites:
	Oremus. -- Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere:		Let us pray. -- Instructed by Thy saving precepts, and following Thy divine institution, we make bold to say:
Whereupon all present, clergy and faithful, recite the Pater Noster in Latin, as preparation for Communion; this recitation should be "solemn, grave, distinct."
	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 dimittibus debitoribus nostris. Et ne nos inducas in tentationem; sed libera nos a malo. Amen.		Our Father, who art in Heaven: hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in Heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation; but deliver us from evil. Amen.
The Celebrant continues alone with:
	Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus, et futuris: et intercidente beata et gloriosa semper Virgine Dei Genetrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris: ut ope misericordiae tuae adiuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Christum Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.		Deliver us, we beseech Thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the Holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance. Through the same Jesus Christ, Thy Son, our Lord, Who with Thee in the unity of the Holy Ghost liveth and reigneth God, world without end.
And all answer together:
	Amen.		Amen.
The celebrant joins his hands and bows, and in a lower voice continues:
	Perceptio Corporis tui, Domine Iesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in iudicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis, et corporis, et ad medalem percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.		Let not the partaking of Thy Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but let it, through Thy mercy, become a safeguard and remedy, both for soul and body; Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, for ever and ever. Amen.
He opens the Ciborium, genuflects, and takes out a sacred particle. He then makes his Communion as usual:
	Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea. (three times)		Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. (three times)
	Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam. Amen.		May the body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
[For post-1955: Holy Communion is now distributed as on Maundy Thursday, except that priests wear a purple stole, not white.]
When done, the Celebrant purifies his fingers and places the Ciborium in the tabernacle in silence. All stand, in order to join him in his thanksgiving, which he recites in ferial tone:
	Oremus. -- Super populum tuum quaesumus, Domine, qui passionem et mortem Filii tui devota mente recoluit, benedictio copiosa descendat, indulgentia veniat, consolatio tribuatur, fides sancta succrescat, redemptio sempiterna firmetur. Per eundem Christum Dominum nostrum. Amen.		Let us pray. -- Upon Thy people who with devout hearts aave recalled the Passion and Death of Thy Son, we beseech Thee, O Lord, may plentiful blessings descend: may gentleness be used with us, and consolation given us, may our faith increase in holiness, our redemption for ever made firm. Through the same Christ our Lord. Amen.
And everyone answers:
	Amen.		Amen.
	Oremus. -- Omnipotens et misericors Deus, qui Christi tui beata passione et morte nos reparasti: conserva in nobis operam misericordiae tuae; ut huius mysterii participatione, perpetua devotione vivamus. Per eundem Christum Dominum nostrum. Amen.		Let us pray. -- Almighty and merciful God, who hast restored us by the Passion and Death of Thy Christ: preserve within us the work of Thy mercy; that by our entering into this mystery we may ever live devoutly. Through the same Christ our Lord. Amen.
And everyone answers:
	Amen.		Amen.
	Oremus. -- Reminiscere miserationum tuarum, Domine, et famulos tuos aeterna protectione sanctifica, pro quibus Christus, Filius tuus, per suum cruorem instituit paschale mysterium. Per eundem Christum Dominum nostrum. Amen.		Let us pray. -- Be mindful of Thy mercies, O Lord, and hallow us with eternal protection us Thy servants, from whom Christ Thy Son established through His Blood this mystery of the Pasch. Through the same Christ our Lord. Amen.
And everyone answers:
	Amen.		Amen.
The Ministers genuflect before retiring to the Sacristy.

---

¹   The faithful who, on Good Friday during three hours, shall meditate, in public or in private, the sufferings of Our Lord on the Cross, and shall remember the words He spoke on the Cross, or say some psalms, hymns or other mental prayers, can gain: Plenary indulgence after confession and communion on Maundy Thursday or during the Octave of Easter with a prayer for the intention of His Holiness. -- P.P.O. n. 165.
   Those who on other Fridays of the year shall remember His holy agony, and pray at least on quarter of an hour, in the manner described above, can gain: Indulgence of 7 years on each of these Fridays. -- Plenary, under the usual conditions, on the last Fridays of each month, if they have performed this devout exercise on the consecutive Fridays. -- P.P.O. n. 165.
   The faithful, who, on a Friday they may choose, shall recite seven times the Our Father, Hail Mary, and Glory Be to the Father, and this before a picture of the Crucified, can gain: Indulgence of 7 years. -- Plenary, on the usual conditions, if this devout exercise is performed on each Friday of the month. -- P.P.O. n. 166.
   The faithful who, on Good Friday at 3 o'clock p.m. till 12 o'clock a.m. of the following Saturday, shall meditate some moments or recite a prayer in honor of the Blessed Virgin Mary, Mother of Sorrows, in private or in public, can gain a plenary indulgence under the usual conditions. -- P.P.O. n. 345.
²   Indulgence of 5 years. -- Plenary, under the usual conditions, if this prayer is recited daily during a month. -- P.P.O. n. 577.
³   Indulgence of 50 days. -- P.P.O. n. 16a.
⁴   Indulgence of 5 years. -- Plenary, under the usual conditions, if this Hymn is recited daily during a month. -- P.P.O. n. 163.

Full Video of the Pre-1955 Liturgy of the Pre-Sanctified for Good Friday:

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