What Should I Do For My First Time at a Latin Mass?

If you are new to the idea of attending the Tridentine Latin Mass, you may not know what to do. What should I wear? What do I need to say? How will I sit and stand? Do I need to cover my head?

Above all, don't let these questions prevent you from attending the Most Beautiful Thing This Side of Heaven - the Latin Mass said according to the Church's Traditional Rubrics. More and more people are thankfully finding the Latin Mass and returning to it.

Fr. Eric Andersen recently well advised those attending a Latin Mass for the first time:

“If you are new to the Latin Mass, my recommendation to you is not to worry about how to participate. Put down the booklet all together. Watch and listen in the silence and let your prayer arise. Have no expectations. Let yourself be surprised. Let the Holy Spirit be your guide. Treat this time like a holy hour before the Blessed Sacrament. Realize that during this Holy Hour, something magnificent is happening: Jesus Christ, the High Priest, is offering the Holy Sacrifice.”

The Mass is truly the Sacrifice of Jesus Christ on the Cross and this is clearly shown by the gestures, reverence, and actions of the priest. Stop attending the Novus Ordo with its Communion in the Hand, watered down prayers, irreverence, and lack of mystery. Do not let the fear of the unknown trouble you. I travel around the country all the time and have attended Latin Masses everywhere I go - even around the world. I am never bothered. No one thankfully ever asks me why I'm there. I am not forced to participate in any way with the signing, the prayers, the greetings, or more. I am there to worship the Triune God in the one, true, and perfect Sacrifice.

If you are looking for someone to read, Treasure and Tradition: The Ultimate Guide to the Latin Mass is an excellent, beautifully done book.

What to Say? Do I need to wear a veil? How do I receive Holy Communion?

For those who do want to still get a good understanding of what the Mass is - what will be said and how it will be said, I found these series of videos to be quite helpful. As to when to sit and stand and kneel, just follow everyone else. You are not required to know this. And there is no requirement to say anything. The priest and server are able to say all of the prayers.

For receiving our Lord in Holy Communion, you must be a baptized Catholic in the state of grace. If you have mortal sin on your soul, you must go to Sacramental Confession before receiving Communion. Assuming you are in the state of grace, then you may approach the Communion rail with everyone else when it is time to receive our Lord. You receive kneeling - though the old and those physically unable to kneel may stand at the Communion rail. Communion is received only on the tongue - never in the hand - and you do not need to say "Amen" or any prayer. The priest will say a prayer in Latin for you as he gives you the Body of our Lord.

And for women, while I believe all women should bring a veil and cover their heads, the overwhelming majority of Latin Masses would never ask a woman to leave who does not do so. In fact, I've never seen it or even heard of that happening. If there is a basket of veils at the door with a sign for women to wear one, the woman should politely follow this custom and veil. Simply borrow a veil - any color will work - and return it after Mass. If there is not a notice or a basket of veils, which is the case at the overwhelming number of churches, then you of course may attend Mass even though you do not have a veil.

As for men, it is not appropriate for a man to cover his head in Church so remove all hats or caps when entering a church and do not wear them until you leave the church completely.

But of course, as Fr. Eric well said - knowing what will happen is not required in the least. You are only asked to be in physical attendance and to lift up your hearts and minds in prayer. All else is extra. The most important element is something you can already do - pray and offer your prayers in union with the priest at the altar.

The Latin Mass Step by Step:

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On Women and Veils

Today few women wear the veil, a hat, or a mantilla, and many are asking why women should wear veils at all. First and foremost, the 1917 Code of Canon Law stated: "...women, however, should be with head covered and modestly dressed, ..." The new Code of Canon Law from 1983 does not mention the requirement of women to wear veils in the presence of the Blessed Sacrament. However, the absence of a direct reference to the subject does not automatically imply a change of Church teaching. As stated in the 1983 Code of Canon Law, Can. 21: "In doubt, the revocation of a previous law is not presumed; rather, later laws are to be related to earlier ones, as far as possible, harmonized with them."

Women should still wear veils while in the presence of Our Lord in the Eucharist. Why? Even if the Code of Canon Law does not apply, St. Paul's words in 1 Cor. 11:4-6 do still apply:

Any man who prays or prophesies with his head covered brings shame upon his head. But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved. For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.

Alice von Hildebrand,  from the book Women and the Priesthood remarked:

"Women are definitely more mysterious than men, not only because their affective life is more complex and more refined, but especially because there is something in women that calls for veiling. It is not by accident that women traditionally wore a veil, and that, up to Vatican II, they wore veils in Catholic churches. This custom was deeply symbolic, and alas this symbolism is now lost. Under the influence of feminism, many Catholics were led to believe that veiling indicated some sort of inferiority, and for this reason it was abolished.

"This interpretation rests on a misunderstanding. Far from indicating inferiority, the veil points to sacredness. While we do cover what is ugly or decaying, we also veil what is sacred, mysterious, and sublime. When Moses came down from Mount Sinai, he covered his face to hide the glow that was apparent because God had deigned to speak with him: Moses' body reflected the depth and mystery of his experience.

"Every woman carries within herself a secret most sacred, mysterious, and sublime. This secret is life. Eve means "the mother of the living." In the mystery of the female body, human life finds its beginning: not in the male semen but in the fecundated egg, hidden in the cavern of the female body. There God creates a new soul which is exclusively his work, and in which neither father nor mother has a part. This creation takes place when the male seed fecundates the female egg. Thus at that very moment a closeness exists between divine action and the female body which marks the latter as sacred ground. This is why the way a woman dresses, the way she sits, walks, laughs, should always be marked by a note of holy reserve. A woman conscious of her unmerited privilege will necessarily adopt a bodily posture- what is today called body language- which adequately reflects this calling."

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The Mass

"If we really understood the Mass, we would die of joy." (St. John Vianney)

"The celebration of Holy Mass is as valuable as the death of Jesus on the cross" (St. Thomas Aquinas)

"Man should tremble, the world should vibrate, all Heaven should be deeply moved when the Son of God appears on the altar in the hands of the priest" (St. Francis of Assisi)

The Mass is the form of worship given to us by Christ at the Last Supper. During the Mass we pray not only through our soul but our body, which is why we bow, kneel, and stand at certain points. At every single Mass, the greatest miracle on earth occurs when bread and wine become Christ at the consecration by the power of God. The bread and wine become the Eucharist, the real Body, Blood, Soul, and Divinity of Christ.

The Purpose of the Mass:

First and foremost, the Mass is a Sacrifice. Holy Mass is the Sacrifice of Christ on the Cross.  It is a sacrifice that is always efficacious for us as it does not depend on the merits of the priest or of the congregation. In the Mass, the Lord is both priest and victim. He is present on the altar of Sacrifice and even the priest acts in persona Christi in offering up to the Eternal Father the unblemished Sacrifice during the Canon of the Mass. We can further receive grace by partaking of the Holy Eucharist, if we are Catholics in the state of grace, though our doing so is not the purpose of the Mass or the reason why we must go to Mass on Holy Days.

In the Old Testament, priests of the Old Testament would frequently offer animal sacrifice to God in atonement for their sins as was prescribed by the law of Moses. However, as children of the New Testament, we offer to God the only true Sacrifice - Jesus Christ – which is offered in the Mass by priests of the New Testament. Jesus is the Lamb of God because He was the sacrifice that paid the price for all our sins.

The Four Necessary Components of the Mass:

As the Council of Trent has affirmed, the Mass is the "true and proper sacrifice." As with any sacrifice, there are four necessary components: a sacrificial gift (res oblata), a sacrificing minister (minister legitimus), a sacrificial action (actio sacrificica), and a sacrificial end or object (finis sacrificii).

First, the res obltata, or sacrificial gift, must be physical and real. In the Old Testament it consisted of animals offered up to God. Today at the Mass we offer to the Father one sacrifice - His Son.

Second, only a qualified person can offer the sacrifice, and that is a priest. In the Old Testament priests were to come only from the Tribe of Levi, in particular from the House of Aaron. Similarly, priests of the Holy Catholic Church must be males. The priest not only offers the Sacrifice of Jesus truly present, but the priest acts in the person of Christ (persona Christi) so it is actually Christ who offers the Sacrifice through the physical body of the priest. Thus, when the priest says the words of Consecration, it is not the priest speaking but rather Jesus speaking through the priest.

Third, the sacrificial action of the Old Testament was the spilling of the blood of animals. In the New Testament, it is Jesus' voluntary surrender of His Blood and the offering of His life.

Finally, the object of Sacrifice is to be offered solely to God for His honor and glory. Such an offering is lifted into the realms of the Divine.

The New Testament Fulfills the Old:

Just as Melchizadek brought forth bread and wine ("bringing forth bread and wine, for he was a priest of the Most High God..."), Jesus instituted the Eucharist as a Sacrifice at the Last Supper. Thus, we again see the importance of the continuity of the Old and New Testaments. Jesus did not come to destroy the Old Covenant but instead, to fulfill it (Matthew 5:17) and establish a new and greater one with His Body as the true and lasting Sacrifice.

The tearing of the temple veil is the final sign of the Sacrifice of Jesus on the Cross. The veil in Old Testament was of thick linen that separated the Holy of Holies from the rest of the temple. In particular, it was so holy that a priest could only walk in the temple one day a year on Yom Kippur. And he would even have a rope tied around his ankle. If the priest died in the temple, he was pulled from the temple using the rope because if someone were to enter the temple after him, he would die. The tearing of the veil (Matthew 27:51) signified a new Sacrifice and the completion of the redemptive work of Christ. Now mankind could enter in God's presence and offer to God their sufferings and prayers if they were united spiritually with the Cross. The protestant notion that the temple signified the end of all Sacrifices is false. The Old had ended. As the Early Church shows, the Sacrifice of the Mass was celebrated by the Apostles themselves as the New Sacrifice.

The time has come when the words of Malachi 1:11 have been fulfilled: "For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts."

The Mass as a Sacred Meal:

The Mass is a sacred Meal, where we actually receive Christ's Body and Blood. Look back to John 6:52-59, and I will specifically show the last verse:

"For my flesh is meat indeed: and my blood is drink indeed" (John 6:59). This shows that we are entirely dependent on Christ. Without taking part in His Sacrifice and consuming it, He said, "You shall have no life within you." (John 6:53). Jesus even said, "I am the Bread of Life" (John 6:48). As we live in Communion with Christ, we live as part of the larger Church, which is referred to as the Body of Christ. However, in early Christianity, the Romans persecuted the Christians believing them to be cannibals and not understanding the meaning of the sacrifice. Yet, this new Sacrifice is the mixing of the Old and New, where the body and blood of an animal are replaced by the bread and wine, which mystically become Christ's Body and Blood.

That is why the Mass is unlike any other form of worship because we literally receive Jesus Christ. Only an ordained priest, through the power of God, can preside at the consecration when the bread and wine become the Body and Blood. Therefore, we should make every attempt to attend the Holy Mass.

The Parts of the Mass:

Note: This is an overview of the Traditional Latin Mass (aka Tridentine Mass). All quotations in this section, unless otherwise stated, are from the 1962 Roman Catholic Daily Missal (Angelus Press Publishing).

The pictures below show the Mass celebrated in the Tridentine Mass according to the Rite of 1962, also called the Tridentine Latin Mass or the Mass of John XXIII, with the priest facing East in an ad orientem posture. Traditionally priests face East, which is the direction from which Christ shall return in the Second Coming. In addition, each part of the priest's vestment is symbolic of Jesus' Passion and Suffering. Genuflecting and bowing are also important in the Mass.


The Mass starts with the priest processing in. In this way, the Mass begins with the procession symbolizing Jesus' triumphant ride into Jerusalem. "The Mass begins with the sign of the cross, the sign of Redemption." The priest says, "Introibo ad altare Dei" (I will go up to the altar of God) to which the servers respond "Ad Deum qui laetificat juventutem mean" (To God who giveth joy to my youth). Next, the priest and servers pray in dialogue Psalm 42. "The celebrant longs to ascend to the altar of God, there to perform his holy office and to draw near to the Lord God, even to union with Him in the Eucharist. He confides himself to the mercy of God, source of light, salvation, and peace". As the priest and servers repeat the "Introibo...", which preceded Psalm 42, the priest then says, "Adjutorium nostrum in nomine Domini" (Our Help is the name of the Lord) to which the servers respond "Qui fecit caelum et terram" (Who made Heaven and Earth), directly quoting from the Psalms.

The priest alone then prays the Confiteor, admitting his own sinfulness. "The Confiteor creates an interior silence from the beginning of the Mass, as Priest and faithful turn away from their temporal concerns to face the reality of Calvary, for which their sins are responsible. It is the first expression of that humility which will accompany us through the Sacrifice of the Mass". After the priest's prayers the servers then similarly pray the Confiteor. After a brief dialogue of prayers between the priest and the servers, the priest ascends to the altar. "With the priest, we enter into the silence of Christ in His permanent sacrifice. The Mass does not divide sins into categories: we ask God to take away all of our sins and imperfections because they are an obstacle to love of Him." As the priest ascends, he prays that he be worthy to enter the holy of holies. The priest then beseeches the Lord to forgive his sins through the merits of the saints, whose relics are in the altar.

Next, the priest prays the Introit. "The Introit is part of the preparation for the sacrifice; we begin by praising God. The chants of the Introit, Gradual, Offertory, and Commuion harmonize with the variable prayers and instructions, so that the idea of the feast or the though of the day pervades the whole Mass." Next the Kyrie is prayed. The words "Kyrie, eleison (thrice repeated); Chrite, eleison (thrice repeated); Kyrie eleison (thrice repeated)" translate in English to "Lord, have mercy; Christ, have mercy; Lord, have mercy". Each set of three is addressed to a separate person of the Blessed Trinity, and these prayers are said in a dialogue between the priest and the servers. 

Next, the Gloria is prayed. "The Gloria is also part of our preparation, reminding us of the heavenly glory to which, after this vale of tears, we are tending." After the ending of the Gloria, the priest will address the people "Dominus vobiscum" (the Lord be with you). "The Priest's kiss of the altar, which represents Christ, immediately precedes the Dominus vobiscum. The Priest breathes in, so to speak, the love and spirit of Jesus Christ which he, in turn, bestows upon the people using the words of the Angel Gabriel to our Lady." Next, is the Collect. "The final part of the preparation is the prayer which the Priest makes for the people, that they may be made worthy of such great mysteries."

Following this, the priest will read the Epistle, usually from the Epistles of St. Peter or St. Paul, on the Epistle side of the altar. Following this, the priest prays a variable prayer, the Gradual and Alleluia, which reflect the nature of the celebration of the day. In times of morning, the tract is prayed instead. "The Gradual signifies our progress in life; the Alleluia, spiritual joy; and the Tract, in mournful offices, expresses the sighing of the soul." Praying that he may be made worthy to proclaim the Gospel. As the priest prays, the Missal is moved by the server to the Gospel side. Following this, the Faithful stand to hear the words of the Holy Gospel proclaimed in Latin. These reading are usually repeated at the beginning of the sermon, which immediately follows the Gospel but is only required to take place on Sunday and high holy days.

Next, the Nicene Creed is prayed on certain holy days, always including Sundays. At the words, "by the power of the Holy Spirit . . . made man," all the faithful kneel, in which we humble ourselves at the memory of the Incarnation of our Lord. "After the Gospel has been read, the Creed is sung, in which the people show that they assent by faith to Christ's doctrine... It forms a link between the Mass of the Catechumens and the Mass of the Faithful: it is at once the blossom and fruit of the preceding Scriptural readings and the foundation stone and basis for the sacrifice which is about to begin. The Creed is for Catholics our great Act of Faith in which is contained the twelves articles of our Holy Religion."


Nextly, the Offertory begins. The priest will offer the bread and then separately, the wine just as Christ did at the Last Supper. "In the Offertory, Christ unites our desires and prayers to His own offering of Himself to the Father. As our intentions are joined to the Passion of Christ, they assume the value of the Passion in the eyes of God." Before the wine is offered to the Father, though, the priest adds a drop of water into the holy chalice. "The wine represents the divine nature, water represents our human nature, so that the mixing of the water and wine signifies the Incarnation of Christ; yet it also points to His Passion, in which water and blood poured from His pierced Heart." At a High Mass, as opposed to a Low Mass, the altar is now incensed. The priest then will wash his hands in holy water, symbolic of Pontius Pilate washing his hands of Jesus, the Innocent Victim. As he washes his hands in water, the priest prays Psalm 25. This is called the Lavabo, coming from the first word of Psalm 25:6.

After a prayer to the Holy Trinity and an appeal to the Faithful to pray that the Sacrifice is worthily accepted by God, the priest prays the Secrets. "The petitions contained in the Secret prayer refer particularly to the gifts that have been presented and the sacrifice which is about to take place."

Next, the priest prays the Preface, which varies from celebration to celebration as there are several prefaces, depending upon the Season and Feast in the Church. The Preface will begin with the words "Vere dignum et justum est" (It is truly meet and just). Next is prayed the Sanctus. "The Preface called us to lift up our hearts, and the people now praise the Divinity of Christ alongside the Angels: "Holy, Holy, Holy". These words were addressed to Christ as He once rode triumphantly into Jerusalem.

Then the priest will preside at the Consecration. This Part of the Mass, the Canon is prayed silently and includes many prayers, gestures of reverence, and signs of transubstantiation (i.e. ringing of the bells).


The Eucharistic host, now truly the Body and Blood of Christ, is elevated. Both the consecrated Bread and Wine are equally the Jesus. Both of them are His true Body, Blood, Soul, and Divinity even though they are under two different forms. They are no longer bread or wine.

In the Canon of the Mass, the Eucharistic Lord is offered to the Father. For the Sacrifice of the Mass is truly the same Sacrifice of the Cross. It is not a new or different sacrifice. The Canon involves numerous holy prayers, each with great symbolic importance. There are nine occasions on which the Sign of the Cross is made, each symbolic of the Passion of our Lord Jesus Christ. It is far too symbolically in-depth for a sufficient explanation of this holiest part of Mass to be explained here.

Next, the Our Father is prayed. "St. Gregory the Great placed this prayer after the Canon as its completion. In the ancient Church, it was considered the only preparation worthy of Holy Communion."

Then the Agnus Dei is prayed as the Lord is exclaimed as the Lamb of God three times. "In the Old Law, a lamb was one of the usual animals of sacrifice. Jesus Christ is the one true Lamb, who atoned for and effaced the sins of the world in His blood." The people will quietly approach the altar and receive the Lord in Holy Communion while kneeling, typically at a Communion Rail. As only consecrated hands may touch the Eucharist, the Faithful may not touch the True Presence of our Lord. The Faithful receive only after the Priest himself receives the Eucharist under both species (bread and wine). For his reception of Holy Communion, he prays several prayers, some of which are quotations from the Psalms.

The priest will offer the prayer called the Communion and the Post Communion, which guide our prayers of Thanksgiving for the great Sacrifice of the Mass. The priest blesses the Congregation in the name of the Holy Trinity and prays the Last Gospel, coming from John 1:1-14. The priest leaves again in procession, symbolic of the Risen Christ.

After a Low Mass, the priest also prays three Hail Marys, the Salve Regina, and the Prayer to St. Michael the Archangel. This is a basic overview of the Traditional Latin Mass.

Basic Information on the Mass:

• Why have a Mass for a deceased loved one?
• What graces do I receive at Mass?
• Common Questions on the Eucharist and the Mass
• A Prayer for Before & After Mass

Basic Information on the Tridentine Mass:

• What Should I Do For My First Time At A Latin Mass?
• Traditional Sunday Latin Mass Readings and Prayers

Tridentine Mass Videos:

• Good Friday Liturgy - Part I
• Good Friday Liturgy - Part II
• Mass from Priory of St. Pius X in Warsaw
• Mass from the Church of St. Nicholas in France
• Mass narrated by Archbishop Sheen from 1941
• Mass celebrated on the Feast of the Sacred Heart
• Mass segments from a French priest
• Mass celebrated by Archbishop of Dublin
• Mass celebrated by Franciscans
• Mass celebrated on Easter Sunday 2007
• Mass celebrated by FSSP, white vestments
• Mass on Ascension Thursday, 2009
• Mass for Easter Sunday, Sequence
• Mass after the Sacrament of Confirmation 2008
• Sacred Silence of the Low Mass 
• Solemn Pontifical High Mass of the Extraordinary Form with Archbishop Salvatore Cordileone

Videos of the Tridentine Latin Mass:

• The Mass of the Ages Trilogy
• FSSP Instructional DVD
• Series of Explanatory Videos on Youtube
• Video Meditation on the Holy Sacrifice of the Mass as the Sacrifice of Christ on the Cross

Latin Mass Locations:

• Traditio Mass Directory (PDF including all societies and groups but details are often outdated and need independently verified)
• SSPX USA Mass Locations (MAP)
• Latin Mass Directory (Always updated but doesn't list independent or SSPX locations)
• Latin Mass Locator (Includes SSPX, FSSP, ICKSP, Diocesan but no independent chapels)

Recommended Reading on the Mass and Liturgy and Liturgical Year:

• Roman Missal in Latin and English by Rev. F. X. Lasance
• Know Your Mass by Fr. Demetrius Manousos, O.F.M
• The Church's Year by Rev. Fr. Leonard Goffine
• An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman
• Calvary and the Mass by Archbishop Fulton J. Sheen
• How Christ Said the First Mass by James Luke Meagher
• The Mass of All Time by Archbishop Marcel Lefebvre
• Explanation of the Holy Mass by Dom Prosper Gueranger, OSB
• How to Understand the Mass by Dom Gasper Lefebvre, OSB
• Christ Acts Through the Sacraments by Father A.M. Roguet, OP
• Treasure and Tradition: The Ultimate Guide to the Latin Mass by Lisa Bergman
• The Latin Mass Explained by Msgr. George Moorman
• The Holy Sacrifice of the Mass by Father Michael Mueller

"The Holy Sacrifice of the Mass gives boundless honor to the Most Blessed Trinity because it represents the passion of Jesus Christ and because through the Mass we offer God the merits of Our Lord's obedience, of His sufferings and of His Precious Blood. The whole of the heavenly court also receives an accidental joy from the Mass.

Several doctors of the Church—together with St. Thomas Aquinas—tell us that, for the same reason, all the blessed in Heaven rejoice in the communion of the faithful because the Blessed Sacrament is a memorial of the passion and death of Jesus Christ, and that by means of it men share in its fruits and work out their salvation" (St. Louis de Montfort).

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The Necessity of Confession

Through the life-giving, seven Sacraments, the Church continues to bring the love of Jesus Christ to all mankind. The priests of the Holy Catholic Church have the unique ability to forgive sins because Our Lord Jesus Christ gave them the ability. In the three years that the disciples journeyed with Jesus in His public life, He taught them the Truth and the Faith. Our Lord gave His disciples "power and authority" (Luke 9:1), and later, He gave them the unique power to forgive sins (John 20:21-23).

"[Jesus] said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (John 20:21-23)

In those words, Our Lord Jesus Christ instituted the Sacrament of Confession (Sacrament of Penance). These words of Our Lord were not a symbolic act but one of true and lasting importance. Truly, by these words, the Sacrament of Penance was instituted (Lamentabili Sane 47; Council of Trent, Session Fourteen, Canons 1-15).

In the Holy Scriptures, the only other reference to God breathing upon someone is recorded in Genesis 2:7, when God breathed upon Adam and gave him life. In John 20:21-23 we understand that God is truly giving the eleven apostles this profound ability to forgive sins just as He truly gave Adam the unique gift of life.

Some people ask, "Just because God gave the apostles the power doesn't mean that this is the only way to have our sins forgiven." While on this Earth, Jesus would go through the streets of Jerusalem and heal and forgive those that desired forgiveness. But today Jesus is not walking in the streets. After Our Lord's Resurrection, He gave the apostles the duty to go forth and forgive sins; He never told anyone to pray to Him for forgiveness. Rather, He told the disciples to forgive the sins of penitents. Today our priests and bishops, successors of the apostles, continue to forgive our sins by the power of God.

At the Fourteenth Session of the Council of Trent in 1551 AD, the Holy Church declared the following:

Canons Concerning The Most Holy Sacrament Of Penance

Canon 1. If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ the Lord for reconciling the faithful of God as often as they fall into sin after baptism, let him be anathema.

Canon 2. If anyone, confounding the sacraments, says that baptism is itself the sacrament of penance, as though these two sacraments were not distinct, and that penance therefore is not rightly called a second plank after shipwreck, let him be anathema.

Canon 3. If anyone says that those words of the Lord Savior, are not to be understood of the power of forgiving and retaining sins in the sacrament of penance, as the Catholic Church has always understood them from the beginning, but distorts them, contrary to the institution of this sacrament, as applying to the authority of preaching the Gospel, let him be anathema.

Canon 4. If anyone denies that for the full and perfect remission of sins three acts are required on the part of the penitent, constituting as it were the matter of the sacrament of penance, namely, contrition, confession and satisfaction, which are called the three parts of penance; or says that there are only two parts of penance, namely, the terrors of a smitten conscience convinced of sin and the faith received from the Gospel or from absolution, by which one believes that his sins are forgiven him through Christ, let him be anathema.

Canon 5. If anyone says that the contrition which is evoked by examination, recollection and hatred of sins, whereby one recounts his years in the bitterness of his soul, by reflecting on the grievousness, the multitude, the baseness of his sins, the loss of eternal happiness and the incurring of eternal damnation, with a purpose of amendment, is not a true and beneficial sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; finally, that this sorrow is forced and not free and voluntary, let him be anathema.

Canon 6. If anyone denies that sacramental confession was instituted by divine law or is necessary to salvation; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human contrivance, let him be anathema.

Canon 7. If anyone says that in the sacrament of penance it is not required by divine law for the remission of sins to confess each and all mortal sins which are recalled after a due and diligent examination, also secret ones and those that are a violation of the two last commandments of the Decalogue, as also the circumstances that change the nature of a sin, but that this confession is useful only to instruct and console the penitent and in olden times was observed only to impose a canonical satisfaction; or says that they who strive to confess all sins wish to leave nothing to the divine mercy to pardon; or finally, that it is not lawful to confess venial sins, let him be anathema.

Canon 8. If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people; or that each and all of the faithful of Christ of either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, let him be anathema.

Canon 9. If anyone says that the sacramental absolution of the priest is not a judicial act but a mere service of pronouncing and declaring to him who confesses that the sins are forgiven, provided only he believes himself to be absolved, even though the priest absolves not in earnest but only in jest; or says that the confession of the penitent is not necessary in order that the priest may be able to absolve him, let him be anathema.

Canon 10. If anyone says that priests who are in mortal sin have not the power of binding and loosing, or that not only priests are the ministers of absolution but that to each and all of the faithful of Christ was it said: by virtue of which words everyone can absolve from sins, from public sins by reproof only, provided the one reproved accept correction, and from secret sins by voluntary confession, let him be anathema.

Canon 11. If anyone says that bishops have not the right to reserve cases to themselves except such as pertain to external administration, and that therefore the reservation of cases does not hinder a priest from absolving from reserved cases, let him be anathema.

Canon 12. If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, let him be anathema.

Canon 13. If anyone says that satisfaction for sins, as to their temporal punishment, is in no way made to God through the merits of Christ by the punishments inflicted by Him and patiently borne, or by those imposed by the priest, or even those voluntarily undertaken, as by fasts, prayers, almsgiving or other works of piety, and that therefore the best penance is merely a new life, let him be anathema.

Canon 14. If anyone says that the satisfactions by which penitents atone for their sins through Christ are not a worship of God but traditions of men, which obscure the doctrine of grace and the true worship of God and the beneficence itself of the death of Christ, let him be anathema.

Canon 15. If anyone says that the keys have been given to the Church only to loose and not also to bind, and that therefore priests, when imposing penalties on those who confess, act contrary to the purpose of the keys and to the institution of Christ, and that it is a fiction that there remains often a temporal punishment to be discharged after the eternal punishment has by virtue of the keys been removed, let him be anathema.

Baltimore Catechism:

Q. 776. What is Confession?

A. Confession is the telling of our sins to a duly authorized priest, for the purpose of obtaining forgiveness.

Q. 777. Who is a duly authorized priest?

A. A duly authorized priest is one sent to hear confessions by the lawful bishop of the diocese in which we are at the time of our confession.

Q. 778. Is it ever allowed to write our sins and read them to the priest in the confessional or give them to him to read?

A. It is allowed, when necessary, to write our sins and read them to the priest, as persons do who have almost entirely lost their memory. It is also allowed to give the paper to the priest, as persons do who have lost the use of their speech. In such cases the paper must, after the confession, be carefully destroyed either by the priest or the penitent.

Q. 779. What is to be done when persons must make their confession and cannot find a priest who understands their language?

A. Persons who must make their confession and who cannot find a priest who understands their language, must confess as best they can by some signs, showing what sins they wish to confess and how they are sorry for them.

Q. 780. What sins are we bound to confess?

A. We are bound to confess all our mortal sins, but it is well also to confess our venial sins.

Q. 783. Should a person stay from confession because he thinks he has no sin to confess ?

A. A person should not stay from confession because he thinks he has no sin to confess, for the Sacrament of Penance, besides forgiving sin, gives an increase of sanctifying grace, and of this we have always need, especially to resist temptation. The Saints, who were almost without imperfection, went to confession frequently.

Q. 785. Which are the chief qualities of a good Confession?

A. The chief qualities of a good Confession are three: it must be humble, sincere, and entire.

Q. 786. When is our Confession humble?

A. Our Confession is humble when we accuse ourselves of our sins, with a deep sense of shame and sorrow for having offended God.

Q. 787. When is our Confession sincere?

A. Our Confession is sincere when we tell our sins honestly and truthfully, neither exaggerating nor excusing them.

Q. 788. Why is it wrong to accuse ourselves of sins we have not committed?

A. It is wrong to accuse ourselves of sins we have not committed, because, by our so doing, the priest cannot know the true state of our souls, as he must do before giving us absolution.

Q. 789. When is our Confession entire?

A. Our Confession is entire when we tell the number and kinds of our sins and the circumstances which change their nature.

Q. 790. What do you mean by the "kinds of sin?"

A. By the "kinds of sin," we mean the particular division or class to which the sins belong; that is, whether they be sins of blasphemy, disobedience, anger, impurity, dishonesty, etc. We can determine the kind of sin by discovering the commandment or precept of the Church we have broken or the virtue against which we have acted.

Q. 791. What do we mean by "circumstances which change the nature of sins?"

A. By "circumstances which change the nature of sins" we mean anything that makes it another kind of sin. Thus to steal is a sin, but to steal from the Church makes our theft sacrilegious. Again, impure actions are sins, but a person must say whether they were committed alone or with others, with relatives or strangers, with persons married or single, etc., because these circumstances change them from one kind of impurity to another.

Q. 792. What should we do if we cannot remember the number of our sins?

A. If we cannot remember the number of our sins, we should tell the number as nearly as possible, and say how often we may have sinned in a day, a week, or a month, and how long the habit or practice has lasted.

Q. 793. Is our Confession worthy if, without our fault, we forget to confess a mortal sin?

A. If without our fault we forget to confess a mortal sin, our Confession is worthy, and the sin is forgiven; but it must be told in Confession if it again comes to our mind.

Q. 795. Is it a grievous offense willfully to conceal a mortal sin in Confession?

A. It is a grievous offense willfully to conceal a mortal sin in Confession, because we thereby tell a lie to the Holy Ghost, and make our Confession worthless.

Q. 796. How is concealing a sin telling a lie to the Holy Ghost?

A. Concealing a sin is telling a lie to the Holy Ghost, because he who conceals the sin declares in confession to God and the priest that he committed no sins but what he has confessed, while the Holy Ghost, the Spirit of Truth, saw him committing the sin he now conceals and still sees it in his soul while he denies it.

Q. 797. Why is it foolish to conceal sins in confession?

A. It is foolish to conceal sins in confession:

1. Because we thereby make our spiritual condition worse;
2. We must tell the sin sometime if we ever hope to be saved;
3. It will be made known on the day of judgment, before the world, whether we conceal it now or confess it.

Q. 798. What must he do who has willfully concealed a mortal sin in Confession?

A. He who has willfully concealed a mortal sin in Confession must not only confess it, but must also repeat all the sins he has committed since his last worthy Confession.

Q. 799. Must one who has willfully concealed a mortal sin in confession do more than repeat the sins committed since his last worthy confession?

A. One who has willfully concealed a mortal sin in confession must, besides repeating all the sins he has committed since his last worthy confession, tell also how often he has unworthily received absolution and Holy Communion during the same time.

Q. 800. Why does the priest give us a penance after Confession?

A. The priest gives us a penance after Confession, that we may satisfy God for the temporal punishment due to our sins.

Q. 801. Why should we have to satisfy for our sins if Christ has fully satisfied for them?

A. Christ has fully satisfied for our sins and after our baptism we were free from all guilt and had no satisfaction to make. But when we willfully sinned after baptism, it is but just that we should be obliged to make some satisfaction.

Q. 802. Is the slight penance the priest gives us sufficient to satisfy for all the sins confessed?

A. The slight penance the priest gives us is not sufficient to satisfy for all the sins confessed:

1. Because there is no real equality between the slight penance given and the punishment deserved for sin;
2. Because we are all obliged to do penance for sins committed, and this would not be necessary if the penance given in confession satisfied for all. The penance is given and accepted in confession chiefly to show our willingness to do penance and make amends for our sins.

Q. 803. Does not the Sacrament of Penance remit all punishment due to sin?

A. The Sacrament of Penance remits the eternal punishment due to sin, but it does not always remit the temporal punishment which God requires as satisfaction for our sins.

Q. 804. Why does God require a temporal punishment as a satisfaction for sin?

A. God requires a temporal punishment as a satisfaction for sin to teach us the great evil of sin and to prevent us from falling again.

Q. 805. Which are the chief means by which we satisfy God for the temporal punishment due to sin?

A. The chief means by which we satisfy God for the temporal punishment due to sin are: Prayer, Fasting, Almsgiving; all spiritual and corporal works of mercy, and the patient suffering of the ills of life.

Commentary on the Baltimore Catechism:

The Catechism teaches that for a Confession to be authentic and our sins to be forgiven, we must confess all mortal sins. If we willingly do not confess a mortal sin, our sins are not forgiven. For a sin to be mortal, it must fulfill three categories:

• It must be serious matter (against one of the Commandments)
• The individual must know it's wrong when he/she does it
• The individual must have full control of will (ex. he/she is not dreaming or forced to do it)

Confession is essential for reception of the Most Holy Eucharist. The Eucharist, the Body and Blood of Our Savior, is the most supreme gift. The Eucharist is the source and summit of the Christian life. If we are in a state of mortal sin we are forbidden to receive the Eucharist before Confession. As St. Paul writes: "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" (1 Corinthians 11:27).

Some claim that when the veil in the temple veil was torn in half, priests were no longer needed: "And Jesus having cried out with a loud voice, gave up the Ghost. And the veil of the temple was rent in two, from the top to the bottom" (Mark 15:37-38).

This logic, though, is incorrect. Jesus did not remove the priesthood but founded a new one. The veil was torn to signify the New Covenant replacing the Old Covenant with the Israelites. The Old Testament priesthood prefigured the new Testament's priesthood. The veil was placed in the temple to separate the Holy of Holies (i.e. The Ark of the Covenant) from the people of Israel. The people of God could not touch the Holy Ark because by doing so they died. But, when Christ died we were redeemed - man could now approach God and hope to receive the new Holy of Holies, Our Lord. In Matthew Chapter Nine, Jesus forgives a man's sins and St. Matthew in the Gospel writes:

"When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings." The point remains that God has given this authority to forgive sins to the apostles who in turn passed it to their successors through the imposition of hands. This process called the imposition or laying on of hands has ensured that today's priests and bishops can forgive sins.

Some people may further object to the Sacrament of Confession by citing 1 John 1:9 "If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity." But this passage again does not disprove Confession. This passage is referring to the Confession of sins and not the manner in which it is achieved. It can only be inferred that St. John would refer to the confession of sins to the apostles, of which he wrote in the Gospel of John 20:21-23.

Confession by Phone? Internet?

I've heard a question asked recently whether or not Confession by telephone or the Internet is permitted. The answer is of course no. As we see in the Gospels, it is about a personal encounter with Jesus Christ that matters. In Confession, we not only confess our sins but we humble ourselves by kneeling down and begging for mercy. The Prodigal Son did not call from across the field: "Forgive me." Rather, the Gospel says, the Son "...rising up he came to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him fell upon his neck, and kissed him" (Luke 15:20).

In Confession, Jesus Christ runs back to us and pours grace into our souls. It is about this personal encounter that matters.

The Catholic Church has also condemned Confession through the Internet:

The Pontifical Council on Social Communications on the Church and the Internet published a document in 2002 that says, “virtual reality cannot substitute for the real presence of Christ in the Eucharist, nor the sacramental reality of the other sacraments, nor the worship shared in a human community of flesh and bones....Sacraments on the Internet do not exist....Even religious experiences that are possible there through the grace of God are insufficient if they are separated from interaction in the real world with other persons of faith.”

Conclusion:

So, let us remember not only to understand the Sacrament well but also to receive forgiveness through it. Before Confession, read an Examination of Conscience. And, for those of you preparing to make your first Confession, read up on How to Go to Confession. I also recommend reading St. John Vianney's Catechism on Confession.

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The Dolorous Passion of Our Lord Jesus Christ

Last night I finally finished my Lenten reading, "The Dolorous Passion of Our Lord Jesus Christ" according to the visions of Blessed Anne Catherine Emmerich. The pain and torture inflicted upon Our Lord in this book were more graphically described than in Mel Gibson's "The Passion of the Christ". Yet, this book was the perfect Lenten reading. The private revelation of Blessed Emmerich is approved as authentic by the Holy Catholic Church.

I read most of it on Good Friday and the account of the Resurrection on Holy Saturday. It is one of the most spiritually edifying books that I have ever read. I recommend it that everyone reads this book during Lent. It certainly deserves a 10/10. Below are a few comments that I have written on it before:

"The account I just finished reading of the Last Supper was so poignant and incredibly detailed. I did not know that the Supper Room of Jesus at one time housed the Ark of the New Covenant! Plus, the home was set up so that in the most inner part, Jesus and the 12 disciples ate the Last Supper, while being separated from the other areas by a veil. It is symbolic of the Temple veil! And, the Holy Grail was originally owned by Abraham and even used by Melchizedek!"

I strongly suggest this book should be read during Lent. If you don't or can't get a physical copy, you can read The Dolorous Passion of Our Lord Jesus Christ online. If you want to order one, I recommend the Tan Books version.

Private Revelation

Like all private revelation since the time of the Bible, these visions and promises do not have to be believed by anyone. The Church, in her authority, declares them worthy of belief, but a Catholic does not have to believe them in order to remain a Catholic.

Pope Benedict XV in 1903 said: "The approbation of such revelations implies nothing more than, after mature examination, it is permissible to publish them for the unit of the faithful. Though they don't merit the same credence as the truths of religion, one can, however, believe them out of human faith, conforming to the rules of prudence by which they are probable, and supported by sufficient motives that one might believe in them piously."

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President Obama meets Pope Benedict XVI, First Lady Wears Veil

Today Pope Benedict XVI met with President Barack Obama and his wife, First Lady Michelle Obama. Of note, the First Lady wore a veil while in the presence of the Holy Father. I am quite pleased to see this tradition being observed.

Related Posts:

• On Women and Veils

Image Source: Getty Images

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Veiling of Images in Churches during Passiontide

As stated by the National Secretariat for the Liturgy of the Portuguese Episcopal Conference:

In the Roman Missal of St. Pius V, after the Mass on Saturday preceding the Sunday of the Passion was the heading: "Before the Vespers, cover up their crosses and images which are in the church. The crosses remain covered until the end of the worship of the Cross on Good Friday, and Images to the Hymn of the Angels (Glory to God in Heaven) on Holy Saturday. " See that it was the custom on the last two weeks of Lent, through which it wished to focus the attention of the faithful in the mystery of Christ's Passion. All that could cut into it, as were the images of Saints, was covered.

Dom Gueranger writes in "The Liturgical Year":

The presentiment of that awful hour [of the approach of our Lord's Passion] leads the afflicted mother to veil the image of her Jesus: the cross is hidden from the eyes of the faithful. The statues of the saints, too, are covered; for it is but just that, if the glory of the Master be eclipsed, the servant should not appear. The interpreters of the liturgy tell us that this ceremony of veiling the crucifix during Passiontide, expresses the humiliation to which our Saviour subjected Himself, of hiding Himself when the Jews threatened to stone Him, as is related in the Gospel of Passion Sunday. The Church begins this solemn rite with the Vespers of the Saturday before Passion Sunday. Thus it is that, in those years when the feast of our Lady’s Annunciation falls in Passion-week, the statue of Mary, the Mother of God, remains veiled, even on that very day when the Archangel greets her as being full of grace, and blessed among women.

Such a practice is highly encouraged even in modern Catholic Churches.  Traditionalist Catholics and Anglo-Catholics still observe the ancient practice of Passiontide. In fact, even religious icons, artwork, statues, and paintings in a person's own home are covered.

Quoting from "The Catholic Source Book":

Traditionally, the Fifth Sunday of Lent, one week before Palm Sunday, was called Passion Sunday or Judica Sunday after the first word of the Introit: "Judge me, O Lord..." (see Psalm 43). The veiling referred to the closing words of the Sunday's Gospel, "They picked up stones to throw at him, but Jesus hid himself, and went out of the temple" (John 8:59). The Lenten veil expressed the sorrow of the Church at this time.

There is also a particular unique exception that might apply some years when Passiontide falls during March, the month of St. Joseph. By way of exception, the Sacred Congregation of Rites decreed on May 14, 1879, that the images and statues of Saint Joseph may remain UNCOVERED when any part of Passiontide falls in the month of March, which is, of course, dedicated to his honor - even on Good Friday - but ONLY IF the said image(s) STAND OUTSIDE THE SANCTUARY (e.g., the nave). 

CatechismClass.com offers an integrative catechism lesson for this Sunday for only a few dollars. It is available here.

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"The Dolorous Passion of Our Lord Jesus Christ"

I have just finished the initial parts of "The Dolorous Passion of Our Lord Jesus Christ", which is the book containing the private revelations of Blessed Anne Catherine Emmerich. While it is not necessary for Catholics to believe private revelation after the time of the apostles, I strongly believe in her visions. The account I just finished reading of the Last Supper was so poignant and incredibly detailed. I did not know that the Supper Room of Jesus at one time housed the Ark of the New Covenant! Plus, the home was set up so that in the most inner part, Jesus and the 12 disciples ate the Last Supper, while being separated from the other areas by a veil. It is symbolic of the Temple veil! And, the Holy Grail was originally owned by Abraham and even used by Melchizedek!

I strongly am suggesting this book should be read during Lent. If you don't or can't get a physical copy, you can read "The Dolorous Passion of Our Lord Jesus Christ" online.

Private Revelation

Like all private revelation since the time of the Bible, these visions and promises do not have to be believed by anyone. The Church, in her authority, declares them worthy of belief, but a Catholic does not have to believe them in order to remain a Catholic.

Pope Benedict XV said: "The approbation of such revelations implies nothing more than, after mature examination, it is permissible to publish them for the unit of the faithful. Though they don't merit the same credence as the truths of religion, one can, however, believe them out of human faith, conforming to the rules of prudence by which they are probable, and supported by sufficient motives that one might believe in them piously."

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World Day of Prayer for Priests

Today is not only the Solemnity of the Sacred Heart, but also the World Day of Prayer for Priests. The priest is more than just a social worker or a therapist. Above all, the priest is a doctor of souls, whose sole purpose is to work for the salvation of the people of God.

The Roman Catholic Church has the sole privilege of possessing the four marks of the Church of God: One, Holy, Catholic, and Apostolic. Because of the connection to the apostles, the Roman Catholic Church still has a valid priesthood along with the Eastern Orthodox Church. No protestant church has a valid priesthood.

Jesus came to destroy sin, satan, and death. He gathered twelve disciples to replace the twelve tribes of Israel - forming a new covenant with His people. These twelve disciples were the only ones allowed to celebrate the Sacrifice of the Mass, instituted at the Last Supper. These twelve were the only ones given the power to forgive sins and celebrate the Eucharist, which is passed down only through the ordained priesthood (CCC 1411). The apostles - meaning those sent by Christ - were given the full power of authority by Christ: "Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." The sacred power of the priesthood is passed down at the ordination ceremony by the laying on of hands.

And at the Last Supper, Our Savior's words, "Take and eat, this is my body... take and drink this is my blood" (Matthew 26:26-28) truly transformed the bread and wine into His Body and Blood. In yet another act of humility, Christ gave Himself to us through this Sacrament - the Holy Eucharist. The apostles alone were given this power passed down through apostolic succession.

Our priests today have this same power to stand at the altar on account of their ordination. Our same priests have the power to forgive sins (John 20:21-23) and baptize (Matthew 28:19). Only the hands of the priest are consecrated to touch the Most Holy Eucharist; lay people should never touch the Eucharist. Only deacons and priests are truly allowed to touch the sacred vessels including the chalice and paten. Even though few parishes teach thus: servers, subdeacons, and even acolytes should only touch the sacred vessels using a chalice veil or a purificator.

Jesus Christ is the invisible head of the Church (CCC 792), but He chose to build His Church on St. Peter (CCC 552). And through the Church's history, priests have received the heavenly gift of ordination, mystically turning them into an "alter Christi". The priest stands in the person of Jesus Christ at the Mass and in ministering the Sacraments. In the "Catechism on the Priesthood" by St. John Vianney, St. John Vianney writes, "If I were to meet a priest and an angel, I should salute the priest before I saluted the angel. The latter is the friend of God; but the priest holds His place. Saint Teresa kissed the ground where a priest had passed." I highly recommend reading the Catechism on the Priesthood.

Of all the accounts of the Last Supper and the Institution of the Priesthood, which took place there, I am most fond of the account in The Dolorous Passion of Our Lord Jesus Christ. From pages 76-88, Blessed Anne Catherine Emmerich recounts a vision of the Institution of the Eucharist. In pages 89-93, she recounts the Institution of the Priesthood using holy oils. It is a wonderful section of the book to read - especially today.

The Theme for the World Day Of Prayer for the Santification of Priests (2007) (.pdf) is available on the Internet. To conclude, I ask my readers to pray for priests not only today but at least once a week, preferably on Thursday, the day that the priesthood began. Please also pray for more priests - more holy, traditional priests. Several prayers and a reflection are available at my post on the 44th World Day of Prayer for Vocations.

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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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