Major Rogation Day (April 25th) Prayers of Blessing

In honor of the Major Rogation, I've put together a list of prayers and blessings to be said by a priest or the father of the family. The exact ones to be said vary depending on a person's property and what features it has. Please share it with anyone who needs a copy.

Blessing of a Farm

(This prayer may be said to obtain God's blessing on a farm with its buildings or for the farmhouse alone.)

Bless, O Lord, Almighty God, this house (or this farm).  May health and purity, goodness and meekness, and every virtue reign here.  May all those who dwell here be filled with faithfulness to Thy law and with thanksgiving to God, the Father, the Son, and the Holy Spirit.  May this blessing remain on this house (or this farm) and all who dwell here. Through Christ our Lord.  Amen.

Blessing of All Domestic Animals

Lord God, King of heaven and earth, Thou the Word of the Father by whom all creatures were given us for our support; look down, we beseech Thee, on our lowliness. As Thou hast given us these animals to assist us in our labors and needs, so mayest Thou in thy great goodness and mercy bless them from above, guard and preserve them; and, while Thou givest thy servants temporal benefits, mayest Thou grant us Thy continual grace so that we may praise Thy holy  name with thanksgiving.  Amen.

Blessing of a Water Supply

O Lord, Almighty God, who hast given us an ample supply of water, led off by pipes from this source, grant that, by Thy assistance and blessing and our cooperation, every diabolical attack and confusion may be kept off and that this water supply may always be pure and uncontaminated.  Through Christ our Lord. Amen.

Blessing of a Spring or Well

We cry without ceasing, O Lord, to Thy Fatherly goodness that Thou wouldst sanctify this fountain of water with Thy heavenly blessing and make it suitable for every use.  Drive from it every influence of the devil so that whoever draws from it or drinks this water may enjoy good health and full vigor, and give praise and thanks to Thee, the Preserver and
Sanctifier of all things.  Through Christ our Lord.  Amen.

Blessing of Pasture, Meadows, and Fields

O God, through whom every good thing has its beginning, and through whom it is improved  and increased; grant, we beseech Thee, to us who cry to Thee, that this work, which we are beginning for the praise of Thy name, may be happily brought to completion through the never failing gift of Thy fatherly wisdom.  Through Christ our Lord. Amen.

Almighty, eternal God, Thou hast given to Thy priests a special grace so that we may be sure that whatever is worthily done by them in Thy name is done also by Thee.  We beseech Thy clemency that Thou wouldst visit what we now visit, that Thou wouldst bless what we now bless, and that Thou wouldst stretch forth Thy mighty right arm over that which we now do, and that by the merits and intercession of Thy saints and this entrance of our humble persons, the demons may be put to flight and the angel of peace may enter in.  Through Christ our Lord. Amen.

(This solemn blessing may be said by a priest some time before cattle are put on the pasture for summer. If the father of the family is offering this blessing, the second paragraph can be omitted.)

The Litany of the Saints is inserted here followed by:

Send forth Thy spirit and they shall be created; And Thou shalt renew the face of the earth.  For the Lord will give goodness; and our earth shall yield her fruit.

We humbly beseech Thy clemency O Lord, that Thou wouldst render these fields (pastures, meadows) fertile with rains in due season, that Thou wousdst fill them with Thy blessing, and so grant that Thy people may be ever thankful for Thy gifts.  Take infertility from the earth and fill the hungry with Thy gifts which the fruitful earth will yield in fullness that the poor and needy may raise the name of Thy glory, forever and ever. Amen.

The Solemn Exorcism of Harmful Animals

I conjure you mice (worms, sails, snakes, spiders, lice, ticks, etc.) in the name of God, the Almighty Father, of Jesus Christ, His only Son, and of the Holy Spirit who proceeds from both, that you go out from these fields and pastures and remain no more in them, but depart for places where you can harm no one.  In the name of God, the Almighty, of the whole heavenly court, and of God's holy Church, I declare you accursed wherever you go so that you will become fewer day by day.  May no part of you be found again, unless it be for man's welfare.  May He graciously grant this, who will come to judge the living and the dead and the world by fire.

Note: Any prayer that is called an "exorcism" must be performed by a specially authorized priest.  You could pray this prayer of course, but not perhaps to the same effect.

Blessing of Orchards and Vineyards

We beseech Thee, Almighty God, in Thy goodness, to pour down Thy blessings on these young shoots and sprouts which Thou wouldst grow into mature fruit.  Grant to Thy people that they may always be permitted to grow, with due sunshine and rain, and make them gifts which the fruitful earth produces in fullness so that the poor and needy may praise Thy glory.  Amen.

Sources:

1. St. Mark's Day Blessings
2. Catholic Culture
3. Rogation & Ember Day Manual

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Sacramentals of the Assumption of our Lady: Herbs, Fruits, and Flowers

Illustrating the great harmony in Catholic life between seasonal customs and the liturgical year, the Church instituted at this time of year the blessing of Herbs in connection with Our Lady’s glorious Assumption into Heaven. This blessing found in the Rituale Romanum was only to be offered on this particular day and was observed for centuries before the dogma of the Assumption was infallibly defined by Pope Pius XII in 1950. Gregory DiPippo in a 2015 article at New Liturgical Movement wrote:

The blessing originated in Germany and is first attested in the 10th century; one version of it or another is found in a great many of the liturgical books which contain blessings of this sort. In the 1614 Roman Ritual of Pope Paul V, it consists of a psalm, a series of versicles and responses, three prayers, and the blessing, after which the flowers are sprinkled with holy water; the blessing is supposed to be done before the principal Mass of the day.

Why the blessing of Herbs? It is connected with an ancient tradition that states that after Our Lady’s Assumption into Heaven, beautiful and sweet-smelling flowers began to grow out of the stone sarcophagus, confirming to the Apostles that she had truly been assumed by her divine son. Regardless of whether this manifestation of flowers actually occurred, our custom for keeping Assumption Day as a day for blessing herbs helps unite us to the Apostles and centuries of Catholics who knew of and believed in her triumph over death. Like Our Lady, we too look forward to our eventual Resurrection, confident in the mercy of God if we preserve in the state of sanctifying grace until death.

Herbs also show a connection with the life of the average agrarian Catholic who would at this time be observing the fall harvest. Father Weiser in his opus magnum Handbook of Christian Feasts and Customs—which all Catholics should read—notes this connection especially led Hungary and Poland to observe Assumption Day as a celebration of God’s blessings upon the harvest:

In the Christian era the custom of celebrating a thanksgiving harvest festival began in the High Middle Ages. For lack of any definite liturgical day or ceremony prescribed by the Church, various practices came to be observed locally. In many places, as in Hungary, the Feast of the Assumption included great thanksgiving solemnities for the grain harvest. Delegates from all parts of the country came for the solemn procession to Budapest, carrying the best samples of their produce. A similar ceremony was observed in Poland, where harvest wreaths brought to Warsaw from all sections were bestowed on the president in a colorful pageant. These wreaths (wieniec), made up of the straw of the last sheaf (broda), were beautifully decorated with flowers, apples, nuts, and ribbons, and blessed in churches by the priests.

The blessing of herbs is preserved in the 1962 and 1964 Rituale Romanum (which are nearly identical aside from some alterations to the Rite of Marriage). A PDF of the 1962 Rituale may be found online and the blessing of herbs may be said by any priest. Ask your priest in advance to publicly bless herbs on Assumption Day and invite the faithful to bring their own herbs from home for this unique tradition.

Read more customs for Assumption Day at One Peter Five.

Taken from the Rituale Romanum:

17. BLESSING OF HERBS  on the Assumption of the Blessed Virgin Mary

{This blessing comes from Germany, and formulas for it are found as early as the tenth century. The blessing of herbs was reserved only to the feast of the Assumption. Herbs had not our restricted English meaning but included all kinds of cultivated and wild flowers, especially those which in some way had a symbolic relation to our Lady. The people brought herbs to church on her feast not only to secure for themselves another blessed object, but also to make of the occasion a harvest festival of thanksgiving to God for His great bounty manifested in the abundant fruits of the earth. The herbs were placed on the altar, and even beneath the altar-cloths, so that from this close contact with the Eucharist they might receive a special consecration, over and above the ordinary sacramental blessing of the Church.}

After the Asperges if it is a Sunday, otherwise immediately before Mass, the priest, standing before the altar and facing the people who hold the herbs and fruits in their hands, says in a clear voice:

P: Our help is in the name of the Lord. 
All: Who made heaven and earth.

Psalm 64


P: To you we owe our hymn of praise, O God, in Sion; to you must vows be fulfilled, you who hear prayers.
All: To you all flesh must come* because of wicked deeds.
P: We are overcome by our sins; * it is you who pardon them.
All: Happy the man you choose, * and bring to dwell in your courts.
P: May we be filled with the good things of your house, * the holy things of your temple.
All: With awe-inspiring deeds of justice you answer us, * O God our Savior,
P: The hope of all the ends of the earth * and of the distant seas.
All: You set the mountains in place by your power, * you who are girt with might;
P: You still the roaring of the seas, * the roaring of their waves and the tumult of the peoples.
All: And the dwellers at the earth's ends are in fear at your marvels; * the farthest east and west you make resound with joy.
P: You have visited the land and watered it; * greatly have you enriched it.
All: God's watercourses are filled; you have prepared the grain. * Thus have you prepared the land:
P: Drenching its furrows, * breaking up its clods,
All: Softening it with showers, * blessing its yield.
P: You have crowned the year with your bounty, * and your paths overflow with a rich harvest;
All: The untilled meadows overflow with it, * and rejoicing clothes the hills.
P: The fields are garmented with flocks and the valleys blanketed with grain. * They shout and sing for joy.
All: Glory be to the Father.
P: As it was in the beginning.
P: The Lord will be gracious.
All: And our land will bring forth its fruit.
P: You water the mountains from the clouds.
All: The earth is replenished from your rains.
P: Giving grass for cattle.
All: And plants for the benefit of man.
P: You bring wheat from the earth.
All: And wine to cheer man's heart.
P: Oil to make his face lustrous.
All: And bread to strengthen his heart.
P: He utters a command and heals their suffering.
All: And snatches them from distressing want.
P: Lord, heed my prayer.
All: And let my cry be heard by you.
P: The Lord be with you.
All: May He also be with you.

Let us pray.


Almighty everlasting God, who by your word alone brought into being the heavens, earth, sea, things seen and things unseen, and garnished the earth with plants and trees for the use of man and beast; who appointed each species to bring forth fruit in its kind, not only for the food of living creatures, but for the healing of sick bodies as well; with mind and word we urgently call on you in your great kindness to bless these various herbs and fruits, thus increasing their natural powers with the newly given grace of your blessing. May they keep away disease and adversity from men and beasts who use them in your name; through Christ our Lord.

All: Amen.

Let us pray.


God, who through Moses, your servant, directed the children of Israel to carry their sheaves of new grain to the priests for a blessing, to pluck the finest fruits of the orchard, and to make merry before you, the Lord their God; hear our supplications, and shower blessings in abundance upon us and upon these bundles of new grain, new herbs, and this assortment of produce which we gratefully present to you on this festival, blessing them in your name. Grant that men, cattle, flocks, and beasts of burden find in them a remedy against sickness, pestilence, sores, injuries, spells, against the fangs of serpents or poisonous creatures. May these blessed objects be a protection against diabolical mockery, cunning, and deception wherever they are kept, carried, or otherwise used. Lastly, through the merits of the blessed Virgin Mary, whose Assumption we are celebrating, may we all, laden with the sheaves of good works, deserve to be taken up to heaven; through Christ our Lord.

All: Amen.

Let us pray.


God, who on this day raised up to highest heaven the rod of Jesse, the Mother of your Son, our Lord Jesus Christ, that by her prayers and patronage you might communicate to our mortal nature the fruit of her womb, your very Son; we humbly implore you to help us use these fruits of the soil for our temporal and everlasting welfare, aided by the power of your Son and the prayers of His glorious Mother; through Christ our Lord.

All: Amen.


And may the blessing of almighty God, Father, Son, and Holy Spirit, come upon these creatures and remain always.

All: Amen.


They are sprinkled with holy water and incensed.

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The Church Can Not Bless, Condone, or Sanctify Homosexual Relations

Sodom and Gomorrah afire, painting by Jacob de Wet II, 1680

The Church Calls All Men to Salvation

“Woe to you that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter” (Isaias 5:20).

In a seeming reversal of its 2021 prohibition against blessing any same sex couples, the Vatican’s December publication of Fiducia supplicans allegedly opened the door for priests to bless same sex couples. Bree A. Dail writes:

The new Prefect of the Doctrine of the Faith states people in “irregular” unions, such as same sex unions, may NOT receive anything resembling liturgical blessings, or blessings of their unions. They may, however, receive spontaneous blessing, limited to “the invocation of a blessing that descends from God upon those who recognizing themselves to be destitute and in need of his help do not claim a legitimation of their own status, but who beg that all that is true, good, and humanly valid in their lives and their relationships be enriched, healed, and elevated by the presence of the Holy Spirit. These forms of blessing express a supplication that God may grant those aids that come from the impulses of his Spirit what classical theology calls ‘actual grace’ —so that human relationships may mature and grow in fidelity to the Gospel, that they may be freed from their imperfections and frailties, and that they may express themselves in the ever-increasing dimension of the divine love.”

Yet, in this latest ordeal, disorder and confusion have been sowed. News headlines announced: “Pope Francis officially approved allowing priests to perform blessings on same-sex couples as long as the ritual does not resemble marriage." Those who had same-sex attraction could previously ask for blessings like anyone else who struggles with any number of sins. What this document has done is change the optics of the Church to apparently soften its stance against “gay marriage.”

While anyone may ask for a blessing, the blessing of two individuals in a known arrangement against the 6th Commandment cannot be permitted. It is as nonsensical as asking a priest to bless the building in which Planned Parenthood was killing children while stating that the blessing was just on the building and not on the evil done there. Or it would be as ludicrous as blessing the members of a KKK chapter while stating that it was just an individual blessing and did not mean anything regarding the activities the men came together to do. The blessing of two people who are regularly and publicly engaging in sodomy can not be blessed without blessing the underlying “union.”

Is the new document scandalous? Will it lead to the loss of souls?  Is it an attempt to normalize things with secular culture? Should it be opposed? Yes, to all of these. But did it change Church teaching? No, since Catholic dogma cannot change.

The 6th Commandment Recap

The sixth Commandment condemns incest (sexual relations with a relative or in-law), fornication (sexual relations with someone of the opposite sex when neither of is in the state of marriage), homosexual relations (sexual activity with someone of the same sex), masturbation (the stimulation of one’s own sexual organs for pleasure), rape, and other similar offenses. Prostitution, artificial insemination, pornography, seducing others, sexually abusing children, dressing immodestly, reading impure literature, listening to impure jokes, songs, or movies, or using artificial contraception are likewise all condemned.

Divine Law, as stated in the Commandments, does not and change not change.  Should anyone try to argue that the Scriptures themselves do not discuss homosexual activity, he should read Leviticus 18:22, which states: "Thou shalt not lie with mankind as with womankind, because it is an abomination.” 

The Church Does Not Hate Those with Same-Sex Attraction (SSA)

It is often a scapegoat in our culture that the Church hates anyone who has or has ever experienced same-sex attraction. This is false. The Church does not condemn being homosexual since some people may not be able to help their sexual orientation. What the Church forbids is homosexual activity, which is engaging in sexual acts with a person of the same sex. It is technically impossible for two people of the same sex to marry since marriage is between one man and one woman for the purpose of raising children.

Those who do experience SSA should consult the resources of Courage. Courage members are men and women who experience same-sex attractions and who have made a commitment to strive for chastity and to conform their lives to the actual and unchangeable teachings of the Catholic Church.

The Church’s Laws on Marriage

The Church likewise condemns forced marriages against a person’s will, marriages solemnized in front of non-Catholic ministers, and adulterous “second” marriages when a person’s spouse is still living since divorce is not possible.

Canon law does not prohibit Catholics from attending invalid weddings for non-Catholics but Catholics must discern if their attendance at such weddings would be a cause for scandal. And we must also think what we can do - if anything - to help that person know the Catholic Faith. It is clearer that it is not permitted to attend the wedding of a Catholic who marries outside of the Church. Likewise, it would not be appropriate to attend the alleged marriage of any same-sex couple since it is not a valid marriage, and one’s presence will undoubtedly cause scandal by seemingly approving of the event.

Let Us Invoke St. Charles Lwanga and His Companions

St. Charles Lwanga was born in 1865 in Bulimu, Buganda, Uganda. He was a servant of King Mwanga of Uganda. In 1885, he converted to Catholicism, and for that, he was burned to death in 1886 at Namugongo, Uganda, because they refused to give in to the homosexual demands of King Mwanga. Yet, St. Charles did not scream in pain as he burned to death. He even helped arrange the sticks for the fire and said he was pleased to die for the True Faith. 

St. Charles Lwanga is one of 22 people that we remember for dying for their faith in Uganda. May he intercede for all who struggle with SSA, and through his prayers, may all those who foster sin and confusion cease their errors at once.

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Blessing of Epiphany Chalk

Information on the Blessing and Simple Blessing of One's Home   If you don't have blessed chalk, buy an inexpensive pack of chalk and ask your priest to properly bless it. 

Chalk is customarily blessed on January 6 by a priest using the Rituale Romanum, the feast of the Epiphany (though nowadays typically only done by more traditional parishes). The chalk is a sacramental, intended for the blessings of homes. If a priest is unable to visit your home at this season, a simple blessing may be given by the father of the family. He should mark the year and the initials of the three Magi (Caspar, Melchoir and Balthasar) on the lintel of the main door. The initial C, M, and B also stand for Christus mansionem benedicat (May Christ bless the house).

Write with blessed chalk above the door like so (replacing the last 2 digits for the year in question. This is the example for the year 2012):

20 + C + M + B + 12

O Lord, almighty God, bless this house that it may become a shelter of health, chastity, self-conquest, humility. goodness, mildness, obedience to the Commandments, and thanksgiving to God, Father, Son and Holy Ghost. Upon this house and those who dwell herein may Thy blessing remain forever. Through Christ our Lord. Amen.

For the actual blessing ceremony of your home, click here.

Fr. Z from WDTPRS
The Ceremony of the Blessing of Chalk
Epiphany Chalk is used to write the inscription over all the doors of one’s house. Soft classroom chalk of any color is best for writing on varnished or painted surfaces. A priest should bless the chalk on Epiphany Day, before the celebration of the main Mass of the day, using the following Blessing, which is taken from the Roman Ritual:

V. Our help is in the Name of the Lord.

R. Who made heaven and earth.

V. The Lord be with you.

R. And with thy spirit.

Let Us Pray:

O Lord God, bless + this chalk which Thou hast created, that it may be helpful to mankind; and grant that through the invocation of Thy most holy Name all those who use this chalk or with it write over the doors of their houses the names of Thy Saints, Gasper, Melchior, and Balthazar, may by their merits and intercession receive health of body and protection of soul. Through Christ Our Lord. Amen. (Priest now sprinkles chalk with Holy Water.)

Later that day – or any day within the Octave of the Feast of the Epiphany – at home, the ceremony is completed by a priest, or the father, or senior member, of the family. The following prayer is said once and at the main entrance of the house. All the family as he or she goes from door to door – everyone keeping a respectful silence, or better yet, reciting the Joyful Mysteries of the Rosary.

Let Us Pray:

Hear us, O Holy Lord, Father Almighty, Eternal God, and send Thy Holy Angel from Heaven to watch over, cherish, protect, be with, and defend all who live in my house. I call upon Your Saints, Gasper, Melchior, and Balthazar, to protect my family and my home from every harm and danger, and I place the marks of their holy names over the doors of my home to remain there as a constant reminder to us and to all who enter here that my house is truly a house of the Lord.

O God, make the door of my house wide enough to receive all who need human love and companionship; narrow enough to shut out all envy, pride, and strife. Make its threshold smooth enough to be no stumbling block to children, nor to straying feet, but rugged and strong enough to turn back the temper’s power.

O God, make the door of my house the gateway to Thy eternal Kingdom. I ask these things in the Name of Jesus Christ Thy Son. Amen.

Note: Another version of this blessing, as well as a Blessing of Gold, Incense, and Myrrh (the gifts given by the wisemen) can be found in the Rituale Romanum online version. Also, check out the Solemn Blessing for Epiphany Water

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Traditional Catholic House Blessing Prayer

The Catholic Church has always recognized the home as the domestic church—a sacred space where the Faith is lived daily. Just as churches are blessed and consecrated, so too should Christian homes be sanctified with prayer and blessing. The Traditional Roman Ritual provides several forms of the Blessing of a Home, to be used at different times of the liturgical year.

There are four principal versions:

1. On the Feast of the Epiphany – the most solemn version, which includes incense.
2. On Holy Saturday and during Paschaltide – incorporating the Vidi Aquam.
3. Outside of Paschaltide (Version 1) – incorporating the Aspérges.
4. Outside of Paschaltide (Version 2) – a shorter, less formal version.

Like the other blessings found in the Rituale Romanum, these prayers are intended to be prayed in Latin. However, approved English translations may also be used for the faithful to understand the meaning. Importantly, all versions require the use of exorcized and blessed Holy Water, prepared according to the traditional formula.

Sometimes, this blessing is followed by the Consecration of the Family to the Sacred Heart of Jesus, making the home truly a dwelling consecrated to Christ. It is also worth noting that the prayers speak intentionally of a “home,” not just a “house”—meaning this blessing applies equally to apartments or other dwellings.

Traditional Latin Mass priests are often willing to perform this beautiful blessing, bringing Christ’s peace and protection into Catholic homes. Below are English translations of the main forms of this blessing.

1. Blessing of a Home Outside of Paschaltide (Version 1)

When a priest blesses a home outside of Paschaltide, he begins upon entering:

℣. Peace be unto this home.

℟. And unto all who dwell herein.

As he sprinkles the principal room, he prays:

Sprinkle me with hyssop, O Lord, and I shall be clean: wash me, and I shall be whiter than snow. (Psalm 50:3) Be merciful to me, O God, for great is Thy goodness.

℣. Glory be to the Father, etc.

Sprinkle me with hyssop, O Lord…

℣. Our help is in the name of the Lord.

℟. Who made heaven and earth.

℣. The Lord be with you.

℟. And with thy spirit.

Prayer:

Hear us, holy Lord, almighty Father, eternal God! And deign to send Thy holy Angel from heaven to guard, cherish, protect, visit, and defend all who dwell in this home. Through Christ our Lord.

℟. Amen.

2. Blessing of a Home Outside of Paschaltide (Version 2)

℣. Our help is in the name of the Lord.

℟. Who made heaven and earth.

℣. The Lord be with you.

℟. And with thy spirit.

Prayer:

Thee, God the Father Almighty, we fervently implore for the sake of this home, and its occupants and possessions, that Thou wouldst bless ✠ and sanctify ✠ it, enriching it with every good. Pour out on them, O Lord, heavenly dew in good measure, as well as the fatness of earthly needs. Mercifully hear and grant the fulfillment of their prayers. And at our lowly coming, deign to bless ✠ and sanctify ✠ this home, as Thou didst bless the homes of Abraham, Isaac, and Jacob. Within these walls let Thine Angels of light preside and stand watch over them that dwell here. Through Christ our Lord.

℟. Amen.

The home is then sprinkled with Holy Water.

3. Blessing of a Home on Holy Saturday and During Paschaltide

The priest, vested in surplice and white stole, enters the home with a server carrying the vessel of blessed water and says:

℣. Peace be unto this home.

℟. And unto all who dwell herein.

He then sprinkles the dwelling’s main room and its occupants, saying:

I saw water flowing from the right side of the temple, alleluia: and all to whom this water came were saved, and they shall say: alleluia, alleluia.

Psalm 117:1 – Let us give thanks to the Lord for His goodness: for His mercy endureth forever.

℣. Glory be to the Father, etc.

I saw water…

℣. Show us Thy mercy, Lord, alleluia.

℟. And grant us Thy salvation, alleluia.

℣. O Lord, hear my prayer.

℟. And let my cry come unto Thee.

℣. The Lord be with you.

℟. And with thy spirit.

Prayer:

Hear us, holy Lord, Father almighty, eternal God! And as in their departure from Egypt Thou didst guard the homes of the Israelites from the avenging Angel if they were smeared with blood (prefiguring our Pasch in which Christ is slain), so likewise send Thy holy Angel from heaven to guard, cherish, protect, visit, and defend all who dwell in this house. Through the same Christ our Lord.

℟. Amen.

Conclusion

The Traditional Blessing of a Home is a beautiful reminder that Catholic life extends beyond Sunday Mass and into the daily living of the Faith. Invoking God’s protection, asking His angels to guard the home, and consecrating the family dwelling to Christ brings untold spiritual graces.

Whether performed on Epiphany, Holy Saturday, Paschaltide, or at any other time of the year, these ancient prayers remain a powerful testimony to the Church’s care for her faithful, and a sure means of sanctifying the heart of Catholic family life: the home.

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Blessings Before and After Meals Throughout the Liturgical Year

Blessings Before and After Meals (in Latin Benedictio Mensae) are basic Catholic prayers that all Catholics should know. The standard short-form prayers are as follows. The longer form is used in many monasteries, convents, and seminaries still.

Blessing Before Meals Short Form Prayer

Bless us, O Lord, and these Thy gifts which we are about to receive from Thy bounty, through Christ our Lord. Amen.

Benedic, Domine, nos et haec tua dona quae de tua largitate sumus sumpturi. Per Christum Dominum nostrum. Amen.

Blessing After Meals Short Form Prayer

We give Thee thanks, almighty God, for all Thy benefits, who livest and reignest forever and ever. Amen. And may the souls of the Faithful departed, through the mercy of God, rest in peace. Amen.

Agimus tibi gratias, omnipotens Deus, pro universis beneficiis tuis, qui vivis et regnas in saecula saeculorum. Amen. Fidelium animae, per misericordiam Dei, requiescant in pace. Amen.

However, there are some seasonal variations for the Liturgical Year that have fallen out of standard usage but are still part of Catholic Tradition. Fr. John Hardon's website mentions them. These verses and responses are said before the main prayer mentioned above.

Blessing of Meals from Christmas until the Vigil of the Epiphany:

Before:

The Word was made flesh, Alleluia
And dwelt among us, Alleluia

Verbum caro factum est, Alleluia 
Et habitavit in nobis, Alleluia

After:

The Lord has made known, Alleluia
His salvation, Alleluia

Notum fecit Dominus, Alleluia
Salutare suum, Alleluia

Blessing of Meals for the Octave of the Epiphany:

Before:

The kings of Tharsis and the islands shall offer presents, Alleluia
The kings of the Arabians and of Saba shall bring gifts, Alleluia

Reges Tharsis et insulae munera offerent, Alleluia
Reges Arabum et Saba dona adducent, Alleluia

After:

They shall all come from Saba, Alleluia

Bringing gold and frankincense, Alleluia

Omnes de Saba venient, Alleluia
Aurum et thus deferentes, Alleluia

Blessing of Meals for Holy Thursday:

Christ was made obedient for us unto death.

Christus factus est pro nobis oboediens usque ad mortem.

Blessing of Meals for Good Friday:


Christ was made obedient for us unto death, even the death of the Cross

Christus factus est pro nobis oboediens usque ad mortem, mortem autem crucis.

Blessing of Meals (Before and After) During the Octave of Easter:

This is the day the Lord has made, Alleluia
Let us rejoice and be glad in it, Alleluia

Haec dies quam fecit Dominus, Alleluia
Exsultemus et laetemur in ea, Alleluia

Blessing of Meals During the Octave of the Ascension:

Before:

God is ascended with rejoicing, Alleluia
And the Lord with the sound of the trumpet, Alleluia

Ascendit Deus in jubilatione, Alleluia
Et Dominus in voce tubae, Alleluia

After:

Christ ascending on high, Alleluia

Has led captivity captive, Alleluia

Ascendens Christus in altum, Alleluia
Captivam duxit captivitatem, Alleluia

Blessing of Meals During the Octave of Pentecost:

Before:

The Spirit of the Lord has filled the whole earth, Alleluia
And that, which containeth all things, hath knowledge of the meaning of the voice, Alleuia

Spiritus Domini replevit orbem terrarum, Alleluia
Et hoc quod continet omnia, scientiam habet vocis, alleluia

After:

They were all filled with the Holy Spirit, Alleluia.
And began to speak, Alleluia.

Repleti sunt omnes Spiritu Sancto, Alleluia
Et coeperunt loqui, Alleluia

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Traditional Blessing of Homes and Food for Easter

These are taken from the 1962 Rituale Romanum:

13. BLESSING OF HOMES

on Holy Saturday and during Eastertime

1. The parish priest (or a priest who has his permission), vested in surplice and white stole, visits the homes of his parishioners on Holy Saturday or another day during Eastertime, in order to bless the homes and their occupants with the Easter water. He should be assisted by a server who carries a vessel containing blessed water taken from the baptismal font before the holy oils were added. As he enters the home he says:

P: God's peace be in this home.

All: And in all who live here.

2. Then he sprinkles the dwelling's main room and the occupants, saying the antiphon:

I saw water flowing out from beneath the threshold of the temple, alleluia; and all to whom this water came were saved, and they shall say, alleluia, alleluia. (Ps. 117.) Give thanks to the Lord, for He is good, for His mercy endures forever. V. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen. I saw water flowing out from beneath the threshold of the temple, alleluia; and all to whom this water came were saved, and they shall say, alleluia, alleluia.

Next he says:

P: Lord, show us your mercy, alleluia.

All: And grant us your salvation, alleluia.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Hear us, holy Lord and Father, almighty everlasting God; and as you guarded the homes of the Israelites from the avenging angel on their flight from Egypt, if their homes were signed with the blood of a lamb--therein prefiguring our Easter sacrifice in which Christ is the victim--so likewise in your goodness send your holy angel to watch over and protect all who live in this home, to be with them and give them comfort and encouragement; through Christ our Lord.

All: Amen.

14. THE EASTER BLESSINGS OF FOOD

{The Easter blessings of food owe their origin to the fact that these particular foods, namely, fleshmeat and milk products, including eggs, were forbidden in the Middle Ages during the Lenten fast and abstinence. When the feast of Easter brought the rigorous fast to an end, and these foods were again allowed at table, the people showed their joy and gratitude by first taking the food to church for a blessing. Moreover, they hoped that the Church's blessing on such edibles would prove a remedy for whatever harmful effects the body might have suffered from the long period of self-denial. Today the Easter blessings of food are still held in many churches in the U. S., especially in those of the Slavic peoples.}

A. Blessing of Lamb

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God, who by your servant Moses commanded your people in their deliverance from Egypt to kill a lamb as a type of our Lord Jesus Christ, and prescribed that its blood be used to sign the two door-posts of their homes; may it please you to bless + and sanctify + this creature-flesh which we, your servants, desire to eat in praise of you. We ask this in virtue of the resurrection of our Lord Jesus Christ, who lives and reigns with you forever and ever.

All: Amen.

It is sprinkled with holy water.

B. Blessing of Eggs

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord, let the grace of your blessing + come upon these eggs, that they be healthful food for your faithful who eat them in thanksgiving for the resurrection of our Lord Jesus Christ, who lives and reigns with you forever and ever.

All: Amen.

They are sprinkled with holy water.

C. Blessing of Bread

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord Jesus Christ, bread of angels, true bread of everlasting life, be pleased to bless + this bread, as you once blessed the five loaves in the wilderness, so that all who eat of it may derive health in body and soul. We ask this of you who live and reign forever and ever.

All: Amen.

It is sprinkled with holy water.

E. Blessing of New Produce

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord, bless + this new produce, N., and grant that those who eat of it in praise of your holy name may be nourished in body and soul; through Christ our Lord. All: Amen.

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The Consecration of a Paten and Chalice in the Traditional Rite of 1962

CONSECRATION OF A PATEN AND A CHALICE

(From the new Roman Pontifical of 1962)

{The consecration of a paten and of a chalice may be delegated to a priest, who follows the same rite given here for a bishop, omitting, however, the directions that do not pertain to a priest.

The consecration of a paten and chalice may take place on any day and at any convenient place.

The following are prepared: holy chrism and whatever materials are necessary for cleansing and wiping the chalice and paten as well as the bishop's hands. The chalice and paten should be placed on a table covered with a white-linen cloth or on the altar.

If several chalices and patens are to be consecrated the bishop performs the anointings successively on each of them, but he says the orations only once and in the plural form.

The bishop, standing and wearing the rochet, white stole, and gold-embroidered mitre, says:

Celebrant: Our help is in the name of the Lord.

All: Who made heaven and earth.

C: Let us pray, my dear brethren, that by the help of God's grace this paten (these patens) may be consecrated and hallowed for the purpose of breaking over it (them) the body of our Lord Jesus Christ, who suffered death on the cross for the salvation of us all.

Then, removing the mitre, he says:

C: The Lord be with you.

All: May He also be with you.

Let us pray.

Almighty everlasting God, who instituted the laws of sacrifice, and ordered among other things that the sprinkled wheaten flour should be carried to the altar on plates of gold and silver; be pleased to bless, hallow, and consecrate this paten (these patens), destined for the administration of the Eucharist of Jesus Christ, your Son, who for our salvation and that of all mankind chose to immolate Himself on the gibbet of the cross to you, God the Father, with whom He lives and reigns, forever and ever.

All: Amen.

Having put on the mitre, he dips the thumb of his right hand into the holy chrism, anoints the paten from rim to rim in the form of a cross, and then rubs the holy chrism all over the upper side of the paten, while saying the following formula:

Lord God, may you deign to consecrate and to hallow this paten by this anointing and our blessing, in Christ Jesus our Lord, who lives and reigns with you forever and ever.

All: Amen.

Then (still standing and wearing the mitre) he proceeds to the blessing of the chalice, saying:

Let us pray, my dear brethren, that our Lord and God, by His heavenly grace and inspiration, may hallow this chalice (these chalices), about to be consecrated for use in His ministry, and that He may add the fulness of His divine favor to the consecration performed by us; through Christ our Lord.

All: Amen.

Then, removing the mitre, he says:

C: The Lord be with you.

All: May He also be with you.

Let us pray.

O Lord our God, be pleased to bless this chalice (these chalices), made by your devout people for your holy service. Bestow that same blessing which you bestowed on the hallowed chalice of your servant, Melchisedech. And what we cannot make worthy of your altars by our craft and metals, do you nonetheless make worthy by your blessing; through Christ our Lord.

All: Amen.

Having put on the mitre, he dips the thumb of his right hand into the holy chrism and anoints each chalice on the inside from rim to rim In the form of a cross, while saying the following formula: Lord God, may it please you to consecrate and to hallow this chalice by this anointing and our blessing, in Christ Jesus our Lord, who lives and reigns with you forever and ever.

All: Amen.

Then, removing the mitre, he says the following over the chalice and paten (chalices and patens):

C: The Lord be with you.

All: May He also be with you.

Let us pray.

Almighty everlasting God, we beg you to impart to our hands the virtue of your blessing, so that by our blessing this vessel and paten (these vessels and patens) may be hallowed and become, by the grace of the Holy Spirit, a new sepulchre for the body and blood of our Lord Jesus Christ; through Christ our Lord.

All: Amen.

When the consecration is over a priest cleans the chalice and paten with crumbs of bread and purifies them thoroughly. These cleansing materials are put into the sacrarium.

Special Notice to Servers:

An altar server should never touch anything that is Consecrated such as the Body and Blood of Our Lord in the Eucharist (no one except a priest should touch the Eucharist). However, a server should also never touch a consecrated Chalice, Paten, or the altar itself as these three items were all consecrated in the traditional form.

I highly encourage all servers and those aspiring to serve at the Altar of God, to see my post on the History and Graces from Altar Serving for more information.

Blessings vs. Consecrations

Fr. Z from WDTPRS has a good piece on this particular matter:

We speak about the consecration of certain places, things and people. People to be consecrated, for example, include bishops and some women who are virgins. An abbot, however, is blessed. A corner-stone of a church is blessed, but the stone of an altar is consecrated. Priests can bless, but generally only bishops consecrate.

A distinction can be made about church buildings which are consecrated in a very special way called a "dedication". Also, while confirmation and ordination are also consecrations, in a sense, they are really separate sacraments. There is a lot of debate about just what the consecration of a bishop really does, since they are already priests and priests, by their priesthood, can pretty much everything bishops can do. Once upon a time, priests were permitted to ordain! Some theologians think episcopal consecration really just extends the sacramental character already present, etc. But I digress.

By constitutive blessings (blessings which make something a blessed thing) and by consecrations objects and people are, as it were, removed from the secular, temporal realm and given over instead to God exclusively. It is as if they are extracted from the world under the domination of its diabolical "prince" and given exclusively to the King. Before, they were "profane". After, they are "sacred". Thus, a consecration is a once for all time act. Once something is consecrated, it is forever consecrated. Blessings can be repeated. Thus, harming or doing wrong to or with something or someone who is consecrated is thus its own kind of sin: sacrilege.

....

When considered from the older, pre-Conciliar rites, which we happily can use today, it is usually a bishop who consecrates chalices and patens. It was/is possible to delegate a priest to consecrate these things. The consecration makes these things suitable for the worship of God and being vessels for the Most Holy.

In the old days, chalices and patens (as well as ciboria for Hosts and monstrances or ostensoria for Exposition) had to be consecrated before they could be used at the altar. In the new way of doing things, vessels can be consecrated (though I think in the new rites they just bless them in a sort of vague and good natured way) or they become consecrated automatically the first time they are used. That is a real loss of a teaching moment, I think, but there it is.

....

Back to work… once vessels are consecrated they stay consecrated until something major is done to alter them. For example, if the chalice and paten are worn and sent off to be regilded or repaired, they have to be consecrated again.

The consecration of these vessels also calls to mind the extremely ancient practice going back to the time of Pope Sixtus I (+c. 127) that only priests, whose hands were also anointed with chrism, could handle chalices and patens. Remember also the good custom of kissing the priests hand, which is anointed and is raised in blessing and in absolution and which hold the Eucharist.

Constitutive blessings and consecrations are very important. Blessing and consecrating solemnly could help people understand better the distinction of profane and sacred and how blessed and consecrated things can help us in our spiritual lives and our constant fight against the enemy of the soul.

Sources:

Image Sources for Images of the Ceremony: His Excellency Bishop Williamson/True Restoration Photos
Blessing Source: Sancta Missa - Rituale Romanum
Fr. Z Source: Consecration of a Paten and a Chalice

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Agnus Dei Sacramental

Agnus Dei Sacramental
  

The name Agnus Dei has been given to certain discs of wax impressed with the figure of a lamb and blessed at stated seasons by the Pope. They are sometimes round, sometimes oval in diameter. The lamb usually bears a cross or flag, while figures of saints or the name and arms of the Pope are also commonly impressed on the reverse. These Agnus Dei’s may be worn suspended round the neck, or they may be preserved as objects of devotion. In virtue of the consecration they receive, they are regarded, like holy water, blessed palms, etc., as "Sacramentals". 

Origin
    

The origin of Agnus Deis is a matter of much obscurity. Recent authorities lay stress upon the lack of evidence for their existence before the ninth century. But it seems probable that they had their beginning in some pagan usage of charms or amulets, from which the ruder populace were weaned by the enjoyment of this Christian substitute blessed by prayer. The early history of Catholic ceremonial affords numerous parallels for this Christianizing of pagan rites. It is not disputed that the Agnus Deis originated in Rome. If so, we may probably trace the custom back to the final overthrow of Paganism in that city, say the fifth century. We know that when we first hear of them (c. 820) they were made of the remnants of the preceding year's paschal candle. We also know from Ennoldius (c. 510) that fragments of the paschal candles were used as a protection against tempests and blight (Migne, P.L., LXIII, pp. 259, 262). It is also possible that a mention of the blessing of wax under Pope Zosimus (418) in the "Liber Pontificalis" (first edition) should be interpreted, with Mgr. Duchesne, of the Agnus Dei, though it more probably refers to the paschal candle. It was at this period and before the Trullan Council of 691 that the symbolism of the Lamb most flourished; see the Sarcophagus of Junius Bassus. The alleged examples of early Agnus Deis, e.g. one of Gregory the Great in the treasury of Monza (see Kraus, "Real-Encyclopadie," s.v.) cannot be trusted. The earliest certain specimen now in existence seems to belong to the time of Gregory XI (1370).

History
   

From the time of Amalarius (c. 820) onwards we find frequent mention of the use of Agnus Deis. At a later period they were often sent by the Popes as presents to sovereigns and distinguished personages. A famous letter in verse accompanied the Agnus Dei despatched by Urban V to Emperor John Palaeologus in 1366. In the penal laws of Queen Elizabeth Agnus Deis are frequently mentioned among other "popish trumperies" the importation of which into England was rigorously forbidden.

Blessing and Distribution

  

We learn from an "Ordo Romanus" printed by Muratori ("Lit. Rom", II, p. 1004) that in the ninth century the archdeacon manufactured the Agnus Deis early on Holy Saturday morning out of clean wax mixed with chrism, and that they were distributed by him to the people on the Saturday following (Sabbato in Albis). At a later date the Pope himself generally assisted at both the blessing and the distribution. The great consecration of Agnus Deis took place only in the first year of each pontificate and every seventh year afterwards, which rule is still followed. The discs of wax are now prepared beforehand by certain monks, and without the use of chrism. On the Wednesday of Easter week these discs are brought to the Pope, who dips them into a vessel of water mixed with chrism and balsam, adding various consecratory prayers. The distribution takes place with solemnity on the Saturday following, when the Pope, after the "Agnus Dei" of the Mass, puts a packet of Agnus Dies into the inverted mitre of each cardinal and bishop who comes up to receive them.

For the Rite of Blessing for the Agnus Dei, click here.

Symbolism and Use
   

The symbolism of the Agnus Dei’s is best gathered from the prayers used at various epochs in blessing them. As in the paschal candle, the wax typifies the virgin flesh of Christ, the cross associated with the lamb suggests the idea of a victim offered in sacrifice, and as the blood of the paschal lamb of old protected each household from the destroying angel, so the purpose of these consecrated medallions is to protect those who wear or possess them from all malign influences. In the prayers of blessing, special mention is made of the perils from storm and pestilence, from fire and flood, and also of the dangers to which women are exposed in childbirth. It was formerly the custom in Rome to accompany the gift of an Agnus Dei with a printed leaflet describing its many virtues. Miraculous effects have been believed to follow the use of these objects of piety. Fires are said to have been extinguished, and floods stayed. The manufacture of counterfeits, and even the painting and ornamentation of genuine Agnus Deis, has been strictly prohibited by various papal bulls.

Martyrs’ Paste
   

There are also Agnus Deis of a grey color, made from wax mingled with the dust which is believed to be that of the bones of martyrs. These, which are called "Paste de' SS. Martiri", are held to need no special consecration and are treated as relics.

A sacramental is a sacred object, or action, which the church uses for the purpose of obtaining spiritual favors through the Church’s intercession.  One such sacramental, and one of the Church’s most ancient, is the Agnus Dei.
 

Agnus Dei means Lamb of God and is the name given to certain wax discs upon which are impressed the figure of a lamb, and the blessing of which, actually a consecration, is reserved to the reigning Supreme Pontiff.
 

The Agnus Dei dates from before the eighth century, and the matter, from, and prayers for the consecration ceremony are duly described in the Roman Ritual.
 

In the making of the Agnus Dei, pure white unadulterated wax must be used and is mixed with Holy Water, Balsam, and Chrism.  The wax must be pure since it is designed to typify human nature as being absolutely free from imperfection, when, in virtue of His Own Divine Power, it was assumed by our Saviour in the Immaculate Womb of the Blessed Virgin Mary.
 

The figure of a lamb is impressed on these discs as it is symbolic of the Lamb of God, without blemish, immolated on the altar of the Cross in atonement for man’s sins.  Holy water is also used because it was chosen by God, both in the Old and New Testaments, for the institution of the Great Sacraments.  Balsam is mixed with the Holy Water to signify the sweet perfume of the virtues of Christ, which should be eminently characteristic of His followers.  Chrism is added to show that things so consecrated, such as churches, alters, and the priests themselves, have been specially set apart for the divine service, the perfection of Christian charity being likewise set forth.
 

The waxen Agnus Deis are, accordingly, immersed in the water already blessed and mingled with Balsam and Chrism; while before and after this action the Pope utters the most solemn invocations, beseeching God to bless, sanctify, and consecrate these discs, imparting to them such power that whosoever should revere them with true faith and sincere piety might as indicated by the writings of Popes Urban V, Paul II, Julius III, Sixtus V, and Benedict XIV, participate in the following benefits and graces:

• They foster piety, banish tepidity, preserve from face and dispose to virtue.
• That at sight or touch of the Lamb impressed on these waxen discs, the faithful should be inspired to dwell on the Mysteries of our Redemption recalled by this symbol; and be moved to praise, venerate, and extol God’s goodness to us, hoping to obtain pardon for their sins, and to be cleansed form all stain.
• They are a protection from sudden and unprovided death.
• They are a protection in combat, and have power to ensure victory.
• They cause evil spirits to tremble and flee; that hailstones should case; tempests subside, and whirlwinds, lightning, and hurricanes should be dispelled.
• They deliver from poison and, through Divine Intervention, the snares, wiles, and frauds of Satan should not prevail.
• They are excellent preventatives against sickness, and are also an efficacious remedy – especially in cases of epilepsy.
• They dissipate hurricanes, clam whirlwinds, and keep away tempests.
• They save from shipwreck and the danger of lightning and floods.
• They preserve mothers and babies from peril and provide for a safe and easy delivery.

It is a matter of firm belief, confirmed by striking miracles, which these graces and favors are wont to be vouchsafed to the faithful by Divine munificence in virtue of the blessings and prayers of Christ’s Vicar, the Pope, consecrating those waxen discs as Head of the Catholic Church.  If, however, the desired result is not always obtained, this should not be attributed to want of efficacy on the part of the Sacramental, but rather to the luke-warmness of suppliants, or to some hidden cause in meet accordance with the counsels of the Most High.

 

Many Favors
  

Throughout the life of the Church favors too numerous to count have been granted by God through the intercession of one of the Church’s most treasured Sacramentals, the Agnus Dei.  It is, however, worth of note that in the Cause for Canonization of Bl. Innocent XI, tow first-class miracles were accepted, both involving the use of Agnus Dei’s.
 

In times past, the reigning Pope would consecrate the Agnus Dei’s during Holy Week in the first year of his pontificate, and then every seventh year during his reign.  Inexplicably, the practice of consecrating the Agnus Dei Sacramental was abandoned following the Second Vatican Council.

The last pope to consecrate the wax and make it available was Pope Pius XII.

Source: Catholic Encyclopedia

 Pope Pius XII immerses the Agnus Dei Wax

Daily Prayer

(For those who carry or wear an Agnus Dei)  

  

O my Lord Jesus, Christ, the true Lamb Who takest away the sins of the world; by Thy Mercy, which is infinite, pardon my iniquities, and by Thy Sacred Passion preserve me this day from all sin and evil. I carry about me this holy Agnus Dei in Thy honor, as a preservative against my own weakness, and as an incentive to the practice of that meekness, humility, and innocence which Thou has taught us.  I offer up to Thee as an entire oblation and in memory of that Sacrifice of Love which Thou didst offer for me on the Cross, and in satisfaction for my sins.  Accept this oblation, I beseech Thee, O my God, and may it be acceptable to Thee in the odor of sweetness.  Amen. 

Jesus, my Savior, true Lamb of God, Who takest away the sins of the world, by Thine infinite mercy, I beseech Thee to pardon my iniquities. By Thy sacred Passion, I beseech Thee preserve me this day from sin and shield me from all evil.  To Thine honor and glory I carry about with me this blessed Agnus Dei as a protection to my soul and body,  and as an incentive to practice the virtues which Thou hast inculcated, especially meekness, humility, purity, and charity. In memory of that sacrifice of love which Thou didst offer for me and all mankind on Calvary,  I consecrate my whole being to Thee.  Thou didst die on the cross for love of me; let me die to self for love of Thee!  Keep me in Thy love and Thy grace to the end of my life, that I may bless Thee forever with the Saints to heaven. Amen.

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Photos: Blessing of Wine on the Feast of St. John

Today is the annual Blessing of Wine for the Feast of St. John.  Read more here.  Photos were taken this morning at the Shrine of Christ the King in Chicago.

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Papal Golden Rose

On August 23, 2010, His Holiness Pope Benedict XVI gave the 11th Golden Rose of his pontificate to Mary at the Shrine of Our Lady of the Valley in Argentina.  This occasion is an appropriate time to examine the history and tradition of the Papal Golden Rose.

To explain this devotion we quote from texts in the public domain as follows.

The rose is blessed on the fourth Sunday of Lent, Lætare Sunday (hence also known as Rose Sunday), when rose-coloured vestments and draperies are substituted for the penitential purple, symbolizing hope and joy in the midst of Lenten solemnity. Throughout most of Lent, Catholics pray, fast, perform penance, and meditate upon the malice of sin and the terrible punishment it brings; Rose Sunday is an opportunity to look beyond Christ's death at Calvary and see Christ, the redeemer, risen in the first rays of the Easter sun, and rejoice. The shining golden flower shows forth Christ's majesty, appropriate because prophets called him "the flower of the field and the lily of the valleys."[1] Its fragrance, according to Pope Leo XIII "shows the sweet odor of Christ which should be widely diffused by His faithful followers" (Acta, vol. VI, 104), and the thorns and red tint refer to His Passion. See Isaiah 63:2: "Why then is thy apparel red, and thy garments like theirs that tread in the winepress?"

The earliest roses were not blessed; instead, blessing was introduced to render the ceremony more solemn and induce greater reverence for it on the part of the recipient. According to Cardinal Petra (Comment. in Constit. Apostolicas, III, 2, col. 1), Pope Innocent IV (1245–54) was the first to bless it. However, others claim that Pope Innocent III (1198–1216), Pope Alexander III (1159–81) or Pope Leo IX (1049–55) was the first. It is said that Leo IX, in 1051, obliged the monastery (nuns) of Bamberg in Franconia, to furnish a Golden Rose to be blessed and carried on Lætare Sunday each year (Theop. Raynaud, De rosa mediana a pontifice consecrata, IV, 413). Pope Benedict XIV attests that the ceremony of blessing originated at the end of the 14th or the beginning of the 15th century. Catalanus, papal master of ceremonies, believes that even the earliest roses were anointed with musk and balsam, but the blessing with prayers, incense, and holy water had its inception later on, sometime before pontificate of Pope Julius II (1503–13). Currently, the pope blesses the rose every year, but it is not always a new and different rose; the old one is used until it has been given away.

Originally (before the papacy moved to Avignon) the rose was blessed in the Hall of Vestments (sacristy) in the palace where the pope was; but the solemn Mass and the donation of the rose took place in the Santa Croce in Gerusalemme (a figure, according to Pope Innocent III, of the heavenly Jerusalem). The blessing was followed by a solemn Mass sung either by the pope himself or the first Cardinal Priest. In the former case the rose was placed on a veil of rose-colored silk richly embroidered with gold; in the latter the pope held the rose in his hand, except while kneeling, or during the Introit, Confiteor, Elevation and the singing of "Laudemus in Domino". Rose in hand, the pope returned processionally to the Lateran Palace; the Prefect of Rome led his horse by the bridle and aided him in dismounting. Upon arrival, he gave the rose to the Prefect, as a recompense for these acts of respect and homage. Prior to 1305, the rose was given in Rome to no foreigner, except the Emperor on the day of his coronation. While residing at Avignon (1305–1375), the popes, unable to visit Roman churches and basilicas, performed many of their sacred functions, among them the blessing of the rose, in the private chapel of their palace (whence the origin of the Cappella Pontificia). On their return to Rome they (Sixtus V excepted) retained this custom.

The blessing of the rose now takes place in the Hall of Vestments (camera dei parimenti), and the solemn Mass in the papal chapel. The rose is placed on a table with lighted candles, and the pope, vested in alb and rose-colored stole and cope with precious mitre on his head, begins the ceremony with the usual versicles and the following poetical prayer:

"O God! by Whose word and power all things have been created, by Whose will all things are directed, we humbly beseech Thy Majesty, Who art the joy and gladness of all the faithful, that Thou wouldst deign in Thy fatherly love to bless and sanctify this rose, most delightful in odour and appearance, which we this day carry in sign of spiritual joy, in order that the people consecrated by Thee and delivered from the yoke of Babylonian slavery through the favour of Thine only-begotten Son, Who is the glory and exultation of the people of Israel and of that Jerusalem which is our Heavenly mother, may with sincere hearts show forth their joy. Wherefore, O Lord, on this day, when the Church exults in Thy name and manifests her joy by this sign [the rose], confer upon us through her true and perfect joy and accepting her devotion of today; do Thou remit sin, strengthen faith, increase piety, protect her in Thy mercy, drive away all things adverse to her and make her ways safe and prosperous, so that Thy Church, as the fruit of good works, may unite in giving forth the perfume of the ointment of that flower sprung from the root of Jesse and which is the mystical flower of the field and lily of the valleys, and remain happy without end in eternal glory together with all the saints."

The prayer finished, the pope puts incense (handed by the cardinal-deacon) into the censer and incenses the balsam and then the musk, and afterwards puts the balsam and powdered musk into the tiny cup in the heart of the principal rose. He then incenses the rose and sprinkles it with holy water. It is then given to the youngest cleric of the Camera, who carries it in front of the pope to the chapel, where it is placed on the altar at the foot of the cross upon a richly embroidered silk veil, where it remains during the Mass sung by the first cardinal-priest. After the Mass, the rose is carried in procession before the pope to the sacristy, where it is carefully put away in a place set apart for it, until bestowed upon some worthy personage.

Zenit reports on the use of the Papal Golden Rose by Pope Benedict XVI as follows:

The Golden Rose is a papal decoration conferred on prominent Catholic personalities; it has gone through a significant evolution. Initially, kings and dignitaries received it, later it was conferred almost exclusively on queens and, more recently, on Our Lady. The distinction was created by Pope Leo IX in 1049.

In more recent times, after the Second Vatican Council, the papal decoration has become almost exclusively a gift from popes to Our Lady. This was the 11th Golden Rose that the Pontiff has given to Our Lady in the more than five years of his pontificate. The other 10 were given to the Shrine of Jasna Góra in Poland (2006), the Basilica of Aparecida in Brazil (2007), the Mariazell Basilica in Austria (2007), the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C. (2008), Our Lady of Bonaria in Cagliari, Italy (2008), Our Lady of Pompeii, Italy (2008), Our Lady of Europe in Gibraltar (2009), and the "Virgen de la Cabeza" (literally, Virgin of the Head) of the Diocese of Jaen, Spain (2009), the Shrine of Our Lady of Ta' Pinu (2010), and Our Lady of Fatima (2010).

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