Bishop Hobayan: Tridentine Latin Mass

Image Source: Bishop Hobayan at Jaleville Chapel, Paranaque, Philippines. Photo taken by dennisraymondm32 via Flickr.

P: In Nomine Patris, et Filii, et Spiritus Sancti. Amen.

P: Introibo ad Altare Dei.
S: Ad Deum qui lætíficat iuventútem meam.

P: Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me.
S: Quia tu es, Deus, fortitúdo mea: quare me repulísti, et quare tristis incédo, dum afflígit me inimícus?

P: Emitte lucem tuam … et in tabernacula tua.
S: Et introíbo ad altáre Dei: ad Deum qui lætíficat iuventútem meam.

P: Confitebor tibi in cithara Deus … quare conturbas me?

S: Spera in Deo, quóniam adhuc confitébor illi: salutáre vultus mei, et Deus meus.

P: Gloria Patri, et Filio, et Spiritui Sancto. [while bowing the head]
S: Sicut erat in princípio, et nunc, et semper: et in sǽcula sæculórum. Amen.

P: Introibo ad Altare Dei.
S: Ad Deum qui lætíficat iuventútem meam.

Read more >>

Bishop Robert W. Finn

I wanted to share this photo from Bishop Finn's First Tridentine Latin Mass from September 15, 2007 A.D.

Here is an excerpt from Bishop Finn regarding the implimentation of Summorum Pontificum from 2007:

On Saturday, July 7, 2007, Pope Benedict XVI issued an Apostolic Letter on the use of the Latin form of the Mass that existed before the Second Vatican Council. What the document directs goes into effect on Sept. 14, the Solemnity of the Triumph of the Cross. The Pope's "Motu Proprio" - a type of document that he issues "by his own accord," is entitled "Sum- morum Pontificum," from the opening words of the document where he indicates that it has always been the responsibility of the Supreme Pontiffs to oversee the worthy worship of God.
What does the Pope's letter direct concerning the Mass? Pope Benedict affirms the continuity of the Roman Rite of the Sacred Liturgy, and emphasizes the lasting value of the form of the Mass that existed before Vatican II. At the same time, he makes it clear that the Mass we use today is the Ordinary Form of the Mass for Catholics and that this form, celebrated in the vernacular or modern day languages of the people, will continue to be the usual way we experience the Eucharistic Liturgy and the other sacraments.
In the Apostolic Letter the Pope calls the 1962 Latin Mass the Extraordinary Form of the Latin Rite, and the English (vernacular) form we continue to use, the Ordinary Form. He said they are not two rites, but two different, valid, and lawful forms of the same Rite.
How and when may this Extraordinary Form of the Latin Mass be celebrated? The Pope says that, as of Sept. 14 of this year priests are free to celebrate the Extraordinary Form privately without any other specific permission. He is quick to add that they should be careful to do so only after they have learned this form of the Mass and are able to celebrate it correctly, reverently and faithfully. He reminds priests and bishops that, in fact, we must always celebrate the Mass, in either form, in faithful accord with the liturgical directives of the Church. No one, including the bishop, has the authority to modify the Church's liturgical ritual, beyond the specific options indicated in the rites.
The Pope encourages pastors and bishops to respond to the legitimate requests of the faithful to be provided this older form of the Mass. I am pleased to say that, in our Diocese of Kansas City-St. Joseph, my predecessors, Bishop John Sullivan and Bishop Raymond Boland have cooperated with earlier such directives of the Vatican to allow a limited use of the Latin Mass by "indult." It will take a while for other priests to be suitably trained in the celebration of the Extraordinary Form. The fitting celebration of the older form of the Mass will also be practically limited by the need for a proper place or setting for this form.
©2001 The Catholic Key

Reproduced with the permission of Chistopher M. of Lost Lambs, the owner of these images.

Read more >>

St. John of Malta & the Order of the Holy Trinity

The First Mass of St. John of Matha

Double (1955 Calendar): February 8

The Order of the Holy Trinity was founded in the area of Cerfroid, some 80 km northeast of Paris, at the end of the 12th century. The founder is St. John de Matha. The Trinitarian Order and its Rule of Life were given church approval by Innocent III with his letter Operante divine dispositionis issued on 17 December 1198.

Throughout the centuries, the Trinitarian Rule has undergone several revisions, notably in 1267 and in 1631; it has been complemented by Statutes and Constitutions. From the very outset, a special dedication to the mystery of the Holy Trinity has been a constitutive element of the Order's life. The founding-intention (propositum) for the Order was the ransom of Christians held captive by non-believers during the time of the Crusades. Soon after papal approbation, the Trinitarian ministry to Christian captives was incorporated into the Order's title: Order of the Holy Trinity and of Captives ... Order of the Holy Trinity for the Ransom of Captives. In addition to the Order's purpose of ransoming Christian captives, each local community of Trinitarians served the people of its area. And so, their ministries included: hospitality, care of the sick and poor, churches, education, etc. Eventually, the Trinitarians also assumed the work of evangelization.

Brother John's founding-intention expanded quickly beyond the three initial foundations (Cerfroid, Planels, Bourg-la-Reine) into a considerable network of houses committed to the ransom of Christian captives and the mercy-works of their locales. The first generation of Trinitarians could count some fifty foundations. Fund-raising and economic expertise were important aspects of the Order's life. The Rule's requirement of the tertia pars (the one-third of all income to be set aside for the ransom of Christian captives) became a noted characteristic of the Order. The 13th century was a time of vitality and achievement. The following centuries, however, proved to be periods of difficulty and decline. The Council of Trent was a major turning-point in the life of the Church. Its 25th session dealt with regulars and nuns and the reform of religious orders. Reforming interests and energies manifested themselves among Trinitarians in France with the foundation at Pontoise, north of Paris, during the last quarter of the 16th century. Reform-minded Trinitarians in Spain first established the movement known as the Recollection and then, under the able leadership of John Baptist Rico (later, St. John Baptist of the Conception), the movement at Valdepeñas (Ciudad Real) known as the Spanish Discalced at the very end of the 16th century. Far-reaching periods of growth and development followed this rebirth.

In the more recent centuries, European events such as revolution and governmental suppression and civil war have had very serious consequences for the Trinitarian Order. During the last decades of the 19th century, the Trinitarian Order began to rise slowly in Italy and Spain from its collapse. Its members dedicated themselves to fostering and promoting devotion to the Holy Trinity, to evangelization among non-believers, to spiritual assistance for immigrants, to education and to pastoral ministry in parishes. Today the Trinitarian Family is composed of men (priests and brothers) and of women (cloistered nuns and active sisters) as well as committed laity. They are distinguished by the cross of red and blue which dates from the origins of the Order. Trinitarians are found throughout Europe and in the three Americas as well as in Africa and Madagascar, India, Korea, China and the Philippines.

As for the Trinitarian liturgical usage(s), the 1198 Rule of Life says that we are to follow the usage of the Paris Abbey of St-Victor. The Spanish Discalced Rule of 1631 (post-Trent) says that we are to follow the usage of the Holy Roman Church. There are some medieval missals and breviaries of the Order but no one has done a full study of them.

Fr. Joseph J. Gross, OSST of the Trinitarian Historical Institute

Collect:

O God, through St. John You founded the order of the Holy Trinity to ransom captives from the oppression of the Saracens. By Your grace keep our souls and bodies free from any enslavement, through the prayers of Your saint. Through Our Lord . . .

Read more >>

The Traditional Ambrosian Rite of 1954: A Short History and the Rubrics

Image Source: Ambrosian Rite in St. Peter's Basilica said by then-Archbishop of Milan Cardinal Montini (who would become Paul VI), Believed to be Public Domain

The Ambrosian (Milanese) Rite is named after none other than St. Ambrose, a bishop of Milan from the fourth century Anno Domini (AD), though St. Ambrose did not compose this Rite.

Approximately five million Catholics in the greater part of the Archdiocese of Milan, Italy, in some parishes of the Diocese of Como, Bergamo, Novara, Lodi and in about fifty parishes of the Diocese of Lugano, in the Canton Ticino, Switzerland, regularly attend the Ambrosian Rite which differs from the Roman Rite.

Editions of the Ambrosian Missal were issued in 1475, 1594, 1609, 1902 and 1954 with a later post-Vatican II edition unfortunately occurring in 1966, which removed and/or altered many of the priest's inaudible prayers and genuflections. This "revision" also led to the Eucharistic Prayer being said in the vernacular and the sacred altar being orientated no longer towards the East - as a symbol of watching for the Risen Christ, as the sun also rises in the East - but rather facing the congregation. No longer facing Christ in the Blessed, August Sacrament, the priest would turn his back to the Sacrament. Therefore, for this reason, this article will focus exclusively on the Ambrosian Rite as practiced before the Second Vatican Council.

The Missale Ambrosianum of 1954 (editio quinta post typicam) is mainly used on Sundays and Holy Days of Obligation in the church of Santa Maria della Consolazione in Milan, as permitted by Cardinal Archbishop of Milan Carlo Maria Martini on July 31, 1985. Another celebration on Sundays and Holy Days of Obligation was authorized from October 18, 2008, onward in the town of Legnano. The Traditional Ambrosian Rite Mass may be said according to the Motu Proprio "Summorum Pontificum" thus any permissions allowing the above-mentioned Masses should be considered obsolete for such permissions from the bishop are no longer required.

How Does The Ambrosian Rite Differ from the Roman Rite?
Some changes from the Traditional Ambrosian Rite of 1952 and the Roman Rite include the following:

• When the deacon and sub-deacon are not occupied, they take up positions at the north and south ends of the altar facing each other.
• The Prophecy, Epistle, and Gospel are read, in Milan Cathedral, from the great ambon on the north side of the choir, and the procession thereto is accompanied with some state. Such readings in the Tridentine Latin Mass take place generally on the altar with the exceptions of an ordained lector reading the Epistle as well as the chanting of the Gospel at a Pontifical High Mass.
• The offering of bread and wine are done by the men and women of the Scuola di S. Ambrogio.
• The filing past and kissing the north corner of the altar at the Offertory.
• The silent Lavabo occurs just before the Consecration and not in the offertory, which is a clear change from the rubrics of the 1962 Roman Rite.
• The absence of bell-ringing at the Elevation.
• The name of St. Ambrose is added to the Confiteor
• The Fraction is done immediately after the Canon, accompanied by an antiphon called the Confractorium [as was the case in the Roman Rite up until St. Gregory the Great]
• There is no Agnus Dei except in Masses for the Dead

If one were to examine the typical monstrance at use in the Ambrosian Rite, one would see the following sort of monstrance:

Image: Blessed Cardinal Schuster, Believed to be Public Domain

Not typically this style of monstrance which is remarkably common in the Roman Rite and is still seen commonly today even in the post-Vatican II Liturgy.

Image Source: Unknown, Believed to be Public Domain

Ordinary of the Missale Ambrosianum of 1954:

The Ambrosian Rite Mass would begin with a procession, accompanied by special antiphons repeated from the Office with the custom to stop in the middle of the nave for the singing of twelve "Kyrie eleison", then move into the sanctuary [Source: New Liturgical Movement]. Also, from the same source: "The Ambrosian Rite has preserved the ancient custom, also once part of the Roman Rite, of having a different Preface for virtually every Mass; some Masses have prefaces that take up a full column in the Missal!"

The following text is from the website of All Merciful Savior:

At a Solemn Mass, the Celebrant and the Ministers stand at the foot of the Altar, and say the Opening Verses, Confiteor and other Prayers among themselves with a subdued voice. But at a Low Mass, the Priest and People say them.

In the name of the Father and of the Son and of the Holy Spirit.

Ministers: Amen.

Then joining his hands before his breast, he begins the Antiphon:

Priest: I will go in to the altar of God.
Ministers: To the God Who gladdens my youth.
Priest: O give thanks to the Lord, for He is good.
Ministers: For His mercy endures forever.

Then the Priest, joining his hands and bowing profoundly, says the confession:

Priest: I confess to Almighty God, to blessed Mary every Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to the blessed Confessor Ambrose, and to you, brethren, that I have sinned in thought, word, and deed (he strikes his breast thrice, saying) through my fault, through my own fault, through my own most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, the blessed Confessor Ambrose, all the saints, and you, brethren, to pray for me to the Lord our God.

Ministers: May the Almighty and merciful Lord grant you the forgiveness of all your sins, and bring you to everlasting life.
Priest: Amen.

The Ministers then repeat the Confession:

I confess to Almighty God, to blessed Mary every Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to the blessed Confessor Ambrose, and to you, Father, that I have sinned in thought, word, and deed (they strike their breasts thrice, saying) through my fault, through my own fault, through my own most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, the blessed Confessor Ambrose, all the saints, and you, Father, to pray for me to the Lord our God.

Priest: May the Almighty and merciful God grant us pardon, absolution, and forgiveness of all our sins and bring us to everlasting life.

Response: Amen.

The Celebrant stands upright, again signs himself, and says: Our help is in the Name of the Lord.

Response: Who made heaven and earth.

Priest: Blessed be the Name of the Lord.

Response: Henceforth and forever.

The Celebrant again bows and approaches the Altar saying mystically:

I beseech You, O Lord God of Hosts, Holy Father Almighty, that I may be able to intercede for my sins, and for those present to gain pardon of their sins, and to offer a peace offering for each one. Through Christ our Lord. Amen.

We beseech You, O Lord, through the prayers of Your saints [whose relics lie here] (he signs the Altar in the midst and kisses it) and all saints to pardon me all my sins.

At Solemn Mass, the Priest blesses incense, saying:

May you be blessed by Him in Whose honor you shall be burnt.

The Altar, Sanctuary, Ministers, and Choir are censed. At a Low Mass, the Celebrant goes to the Epistle side of the Altar (i.e., the south end), where he signs himself and reads the Ingressa. At the end, he joins and extends his hands and says facing East:

Priest: The Lord be with you.

Response: And with your spirit.

Then the Celebrant extends, raises, and joins his hand and bows his head saying in a clear voice or intoning (if it is to be said) Glory to God in the highest, and says the rest with joined hands. At the words We adore You, and We give thanks to You, and Jesus Christ, and receive our prayer, he bows his head to the Cross. At the final words with the Holy Spirit, he signs himself.

Priest: Glory to God in the highest.

People: And on earth peace and good will among mankind. We praise You, we bless You, we worship You, we glorify You, we give thanks to You for Your great glory. O Lord, heavenly King, God the Father Almighty: O Lord, the Only-begotten Son, Jesus Christ; and the Holy Spirit. O Lord God, Lamb of God, Son of the Father, Who take away the sin of the world, have mercy on us. You Who take away the sin of the world, receive our prayer. You Who sit at the right hand of the Father, have mercy on us. For You only are holy, You only are the Lord, O Jesus Christ, with the Holy Spirit, to the glory of God the Father. Amen.

Kyrie eleison. Kyrie eleison, Kyrie eleison.

COLLECT OR ORATIO SUPER POPULUM

Then the Priest says facing East.

Priest: The Lord be with you.

Response: And with your spirit.

According to the Ordo, the Celebrant reads one or more Prayers over the People, saying before each: The Lord be with you. There is always an odd number but never more than nine. The same applies to the prayers Super Sindonem, Super Oblatam and Post-Communionem.

THE READINGS

Before the Prophecy and the Epistle, the following dialogue is said in a subdued voice:
Reader: Master, bless.

But if a Bishop is present, he says Right (Most) reverend Master, ask a blessing.

Celebrant: May the Reading of the Prophet (or Apostle) grant us saving knowledge

The Reader turns to the People and reads the Scriptures in the hearing of all. After the
Prophecy comes the Psalmellus. After the Epistle, the Hallelujah. During the Halleluia,“the Priest places the book at the Gospel side (that is, the north) of the Altar, stands in the midst, joining his hands and bowing profoundly, says quietly:

Priest: Cleanse my heart and my lips, Almighty God, who cleansed the lips of the Prophet Isaiah with a burning coal, so make me worthy by Your grace to announce Your Holy Gospel. Through Christ our Lord.

Bowing to the Cross, and joining his hands, the Priest say quietly:

Priest: Lord, bless. The Lord be in my heart and on my lips that I may worthily announce His Holy Gospel. In the Name of the Father and of the Son and of the Holy Spirit. Amen.

If a Deacon reads the Gospel, he asks for a blessing as indicated above, and the Celebrant says in a subuded voice: The Lord be in your heart and on your lips that you may worthily announce His Holy Gospel. In the Name of the Father and of the Son and of the Holy Spirit. Amen.

Then turning toward the book, the Gospeller joins his hands and says: The Lord be with you.

Response: And with your spirit. He announces the title of the Gospel and with his thumb he signs the book, his forehead, his lips, and his breast.

The People respond:

Response: Glory be to You, O Lord.

And at the end of the Gospel:

Response: Praise be to You, O Christ.

And the Celebrant kisses the book saying quietly: By the words of the Holy Gospel may our sins be blotted out.

Standing in the midst of the Altar, the Priest extends and joins his hands, saying: The Lord be with you.

Response: And with your spirit. Kyrie, eleison. Kyrie, eleison, Kyrie, eleison.

Then joining his hands, the Priest reads the Post-Gospel Anthem, if it is to be read, then extending and joining his hands, he says:

Priest: May you ever have peace
Response: And with your spirit.

Priest: The Lord be with you.
Response: And with your spirit.

The Priest extends his hands and reads the Prayer over the Corporal (Oratio super sindonem).

OFFERTORY

The People sing the Offerenda. The Priest takes the Paten with the Bread on it and says the following prayers quietly: Accept, most clement Father, this holy Bread, that it may become for us the Body of Your Only-begotten Son, in the Name of the Father  and of the Son and of the Holy Spirit. Amen.

Placing the Paten on the Corporal, he pours wine in the Chalice, saying: From the side of Christ there came Blood

Blessing the water, he says: and water flowing, in the Name of the Father and of the Son and of the Holy Spirit. Amen.

He offers the Chalice saying: Accept, O Holy Trinity, this Chalice of wine mixed with water,
that it may become the blood of Your Only-begotten Son, in the name of the Father  and of the Son and of the Holy Spirit. Amen.

He places the Chalice on the Corporal, covering it with a Pall, joins his hands, and bowing profoundly over the Altar, says: Almighty and eternal God, may this oblation be acceptable to you, though I be unworthy because of innumerable miserable sins. But may I receive their remission, and may the sins of all be forgiven. Do not regard my sins, but by Your mercy, make up for my unworthiness. Through Christ our Lord. Amen.

He extends his hands and continues:

Receive, O holy Trinity, this oblation, which we offer to You for [our divinely protected country, her authorities, armed forces, and all her people] and all those who protect us, and also for the unity of the Orthodox Catholic Faith, for the unity of the Catholic Faith, for the veneration of the blessed Theotokos Mary, and all the saints: for my salvation, for the salvation of all Your servants, and of all who implore Your clemency, and all the Christian faithful both living and departed, who beg Your mercy.

And on Sundays and Feasts, this Prayer as well:

Receive, O Holy Trinity, this oblation, which we offer to You, in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ, and in honor of all the saints, who make this request of You from the beginning of the world, and also they whose Festival we keep, whose names and relics we have, that it may be to their honor and our salvation;
and may they intercede for us in heaven, whose memory we keep on earth (here he joins his hands). Through Christ our Lord. Amen.

Stretching his hands over the Oblata, he says:

And receive, O holy Trinity, this oblation for our salvation, and purge me from every stain of sin, that I may be worthy to serve You, O God and most clement Lord.

Blessing the Oblata, he continues:

May the blessing of almighty God, the Father and the Son and the Holy Spirit, plentifully descend from heaven upon this oblation, that this may be acceptable to You, Holy Lord, Father Almighty and eternal God, O most merciful Creator of all things.

Then, at Solemn Mass, he blesses incense, saying:

Through the intercession of Saint Michael the Archangel standing at the right hand of the altar of incense, and of all His elect may the Lord deign to bless this incense and receive it as an odor of sweetness. Through Christ our Lord. Amen.

Taking the Thurible from the Deacon, the Priest censes the Oblata:

May this incense blessed by You arise before You, O Lord, and may Your blessing descend upon us.

He censes the Altar, saying:

Let my prayer be set forth in Your sight as incense, and let the lifting up of my hands be an evening sacrifice.

Set a watch, O Lord, before my mouth; and a protecting door about my lips. Incline not my heart to evil words to make excuses in sins. Returning the Thurible to the Deacon or Thurifer who censes the Ministers, Choir and Faithful, the Priest says: Behold, the fragrance of God’s saints is as the perfume of a fertile field which God has blessed.

He then reads the Offerenda if it has not been sung by the Choir , extending and joining his hands, saying:

Priest: The Lord be with you.
Response: And with your spirit.

THE SYMBOL OF CONSTANTINOPLE

All recite the Creed. The Priest extends, raises, and joins his hands at the words I believe in one God, he says the rest with joined hands. At the words in one God and Jesus Christ and is worshipped and glorified we bow our heads. At the words And was incarnate, we all bow profoundly toward the Crucifix, rising at the words And He was crucified. At the final words And the life in the world to come we sign ourselves.

I believe in one God, the Father, Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the Only-begotten, begotten of the Father before all ages. Light from Light, True God from True God, begotten, not created, being of one essence with the Father, by Whom all things were created. Who for us, and for our salvation came from heaven and was incarnate by the Holy Spirit of the Virgin Mary and became human. And was crucified for us under Pontius Pilate, and suffered and was buried. And on the third day, He rose, according to the Scriptures. And ascended to heaven, and sits at the right hand of the Father. And He shall come again with glory to judge the living and the dead, and His kingdom shall have no end. And in the Holy Spirit, Lord Giver of Life, Who proceeds from the Father, Who with the Father and the Son together is worshiped and glorified, Who spoke through the Prophets. In One Holy, Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead. And the life of the world to come. Amen.

Priest: The Lord be with you.
Response: And with your spirit.

Extending his hands, the Priest reads the Prayer over the Gifts. At the end of the final
one, he says:

Priest: … unto all ages of ages.
Response: Amen

Priest: The Lord be with you.
Response: And with your spirit.

Priest: Lift up your hearts.
Response: We lift them up to the Lord.

Priest: Let us give thanks to the Lord our God.
Response: It is meet and right.

Priest: It is truly meet and right, our joy and salvation, that we should always, and in all places, give thanks unto You, O Holy Lord, Father Almighty, everlasting God: Through Jesus Christ our Lord

There may be a proper Preface.

Whose majesty is lauded by Angels, venerated by Archangels: adored by Thrones, Dominions, Virtues, Principalities, and Powers, Whom Cherubim and Seraphim join together to exalt. And with them we pray that our voices may be added, as we supplicate, confess, and say: Holy, Holy, Holy, Lord God of Sabaoth. Heaven and earth are full of Your glory. Hosanna in the highest. Blessed is He who comes in the Name of the Lord. Hosanna in the highest.

THE CANON OF THE MASS

WHEREFORE, MOST GRACIOUS FATHER, we humbly pray and beseech You (he bows
to the Cross) through Jesus Christ, Your Son our Lord, (he signs once over the Oblations) to
receive and bless these Gifts, these holy and spotless Oblations, (he extends his hands)
which we offer unto You, first for Your Holy Orthodox Catholic Church: that it may please You to preserve and govern it in peace and unity throughout the world; together with Your
servant our Chief Bishop ___, our Bishop ___; and all the Orthodox defenders of the Catholic and Apostolic Faith.

COMMEMORATION OF THE LIVING

BE MINDFUL, O Lord, of Your servants and handmaids ___, (he joins his hands and prays silently for those he intends to remember; then extends his hands) and of all round about us, whose faith and devotion are know to You: who offer to You this sacrifice of praise, for themselves and for their own, for the redemption of their souls, and for their hope of health and salvation; for which they now pay their vows unto You, O eternal God, the Living and the True.

COMMEMORATION OF THE SAINTS

UNITED IN ONE COMMUNION, we honor first, the memory of the glorious ever Virgin Mary, Mother of Jesus Christ our Lord and God; On Christmas Day and during its octave: United in one communion, we celebrate this most holy Day (or Night), in which the spotless Virginity of blessed Mary brought forth the Savior of the world; we honor moreover the memory of the save glorious ever Virgin Mary Mother of the same Jesus Christ our Lord and God;

On Epiphany and during its octave: United in one communion, we celebrate this most holy
Day (or Night), in which Your only begotten Son, co-eternal with You in your Godhead, manifestly appeared in the substance of our flesh; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Maunday Thursday only: United in one communion, we celebrate this most holy Day (or Night), in which our Lord Jesus Christ was betrayed for us; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Easter Day and through Saturday in its octave: United in one communion, we celebrate this most holy Day (or Night) of the Resurrection of our Lord Jesus Christ according to the flesh; we honor moreover the memory of the glorious ever Virgin Mary, mother of the same Jesus Christ our Lord and God; On Ascension Day and during the octave: United in one communion, we celebrate this most holy Day, in which Your only begotten Son exalted the substance of our frail humanity, united in Himself, to the right hand of Your glory; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God; On Easter Day and through Saturday in its octave: United in one communion, we celebrate this most holy Day, in which the Holy Spirit appeared to the Apostles in tongues of fire innumerable; we honor moreover the memory of the glorious ever Virgin Mary, Mother of the same Jesus Christ our Lord and God;

On all days he continues: AS ALSO of Your holy Apostles and Martyrs, (of blessed ___, naming the Saint or Saints of the Day) and of all Your saints, through whose prayers may You grant, that in all things we may be defended by the help of Your protection.

He bows, with hands crossed upon his breast:

WE THEREFORE BESEECH YOU, O Lord, graciously to accept this oblation of our bounden service, and of your whole family, and to order all our days in Your peace; to preserve us from eternal damnation, and to count us in the number of Your chosen flock.

He stands erect, and extends his hands: WHICH OBLATION may You, O God, vouchsafe
in all things (he signs once over the Oblations) to bless, approve, ratify, and accept: that it may become unto us (he signs once over the Host, and once over the Chalice) the Body and Blood of Your most beloved Son Jesus Christ our Lord:

He uncovers the Oblations, then takes the Host:

WHO IN THE DAY before He suffered took Bread into His holy and venerable hands, (he lifts his eyes to the Cross) and lifting his eyes up to heaven, unto You Almighty God His Father, giving thanks unto You, (holding the Host is his left hand, he signs over it with his right) He blessed it, broke it, and gave it to His disciples, saying: All of you, take and eat of this: (he holds the Host with both hands) For this is My Body which is broken for you.

He replaces the Host upon the Paten. He then takes the Chalice in both hands, saying:

IN LIKE MANNER after He had supped, taking this excellent Chalice into His holy and venerable hands, and again giving thanks unto You, (he replaces the Chalice upon the Antimension, and signs over it) He blessed and gave it to His disciples, saying: All of you, take and drink of this: (he holds the Chalice with both hands) For this is the Chalice of my Blood, of the New and Eternal Testament, the Mystery of Faith, which shall be shed for you and for many, for the remission of sins. (He replaces the Chalice) Commanding them and saying to them: As often as you do these things, you shall do them in remembrance of Me.

He extends his hands:

WHEREFORE, O LORD, we Your servants, and Your holy people, calling to mind the blessed Passion of the same Christ, Your Son our Lord, His Resurrection from the dead, and His glorious Ascension into heaven, now offer unto Your most excellent Majesty, of Your own gifts and bounty, (he signs once over both Oblations) a pure  Sacrifice, a holy Sacrifice, a spotless Sacrifice; (he signs once over the Host, and once over the Chalice) the holy  Bread of eternal Life, and the  Chalice of everlasting Salvation; He extends his hands: UPON WHICH vouchsafe to look with a gracious and serene countenance, and to accept them; as You were pleased to accept the gifts of Your just servant Abel, the sacrifice of our Patriarch Abraham, and the holy sacrifice and pure oblation which your High Priest Melchizedech offered to You.

EPIKLESIS

He extends, elevates, and joins his hands, saying: AGAIN we offer to You this reasonable and bloodless worship, and ask You, and pray You, and supplicate You: send down Your Holy Spirit upon us and upon these gifts here offered.

The Deacon points to the Paten and says in a subdued voice:

Deacon: Bless the Holy Bread, Master.
Priest: And make this Bread the precious Body of Your Christ.
People: Amen.

The Deacon points to the Chalice and says in a subdued voice:

Deacon: Bless the Holy Cup, Master.
Priest: And make that which is in this Cup the precious Blood of Your Christ.
People: Amen.

The Deacon points to both and says in a subdued voice:

Deacon: Bless both, Master.
Priest: Changing them by Your Holy Spirit.
People: Amen. Amen. Amen.

He bows profoundly in worship of the sacred Body and Blood. Then rising, he covers the Oblations. He bows, with hands crossed upon his breast:

WE HUMBLY PRAY YOU, Almighty God, to command these Gifts to be borne by the hand of Your holy Angel to Your Altar on high, in the presence of Your divine majesty: (he stands erect) that whosoever shall partake, at this Altar, of the most sacred Body and Blood of Your Son (he signs himself) may be filled with all grace and heavenly benediction.

He extends his hands:

Commemoration of the departed

REMEMBER ALSO, O Lord, Your servants and handmaids ___, who have gone before us with the sign of faith, and who rest in the sleep of peace. To these, O Lord, and to all that rest in Christ, we beseech You to grant a place of refreshment, light and peace.

He strikes his breast, and extends his hands:

ALSO TO US SINNERS, Your servants, who trust in Your infinite mercy, vouchsafe to grant some part in the fellowship of Your holy Apostles and Martyrs, and of all Your Saints, into whose company we beseech You to admit us, not weighing our merits, but pardoning our offenses. Through Christ our Lord: by Whom, O Lord, You ever create, sanctify, quicken, bless, bestow all good things upon us and come to us Your servants to augment our faith, and grant remission of all our sins. And to You, God the Father Almighty,

Elevating the Host above the Chalice, or with the other Sacred Ministers assisting with Elevating the Gifts:

From Him, and through Him, and in Him, is all honor, virtue, praise, and glory, king ship, foundation unshakable, and power, in the unity of the Holy Spirit, through infinite ages of ages.

Response: Amen.

Breaking the Host into as many pieces as necessary over the Chalice, the Priest says:

Priest: Your Body is broken, O Christ; and the Chalice is blessed.

Placing a small Particle of the Host into the Chalice, the Priest says:

Priest: Your Blood is to us life everlasting, and the salvation of our souls, O God.

Placing the part in his left hand on the Paten, and holding the fragment in his right over the Chalice, he signs it, and places it into the Chalice saying: May the mixture and the consecration of the Body and the Blood of our Lord Jesus Christ be to us who eat and drink it life and eternal joy.

During the Conmixture, the People sing (or the Priest reads aloud) the Confractorium. aising his voice and joining his hands the Priest intones: Commanded by Your saving precepts, and taught by divine direction, we presume to say:

All: Our Father, Who art in heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. Amen.

Then signing himself, in a clear voice or with chant the Priest continues:

DELIVER us, we beseech You, O Lord, from all evil, past, present, and to come; and at the intercession of the blessed and glorious ever Virgin Mary, Mother of God, our blessed father Ambrose, and of âll Your Saints, graciously give peace in our days; that by the help of Your mercy, we may ever be free from sîn, and safe from all adversity.

He joins his hands:

THROUGH THE SAME Jesus Christ Your Son our Lord, Who with You in the Unity of the Hôly Spirit, lives and reigns God unto all ages of ages.

Response: Amen.

Signing over the Corporal, the Priest says:

Priest: The peace and communion of our Lord Jesus Christ
be always with you.
Response: And with your spirit.

If the Peace is to be given (never in Masses for the Departed), the Celebrant signs in the
middle of the Altar, then kisses it, saying: Peace be with you.

Response: And with your spirit.

Then the Deacon (if there is one, otherwise the Priest) says: Offer one another your peace.
Response: Thanks be to God.

In all other Masses [than Masses for the Departed], after saying Offer one another your peace, the Priest bows, joins his hands, and in a subdued voice says the following three prayers, which the Commnicants say with him:

O Lord Jesus Christ, Who said to Your Apostles: Peace I leave with you, My peace I give unto you, regard not my sins, but the faith of Your Church, and grant to her peace, and protection according to Your will, Who live and reign God, throughout the ages of ages. Amen. O Holy Lord, Father almighty, Eternal God, grant me the Body of Your Son Jesus Christ to eat, but let it not be unto for condemnation to judgement, but for the remission of all my sins. Who live and reign in the unity of the Holy Spirit, throughout the ages of ages. Amen.

O Lord Jesus Christ, Son of the living God, Who according to the will of the Father, and the co-operation of the Holy Spirit, have by Your Death given Life unto the world: deliver me, I beseech You, by this most sacred Body and Blood, from all my iniquity, and from every evil; make me ever to obey Your commandments; and suffer me never to be separated from You. Who live and reign God, unto ages of ages. Amen.

Let not the partaking of Your Body and Blood, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation, but through Your mercy, may it become a means of defense and healing, both of body and of soul, who with God the Father in the unity of the Holy Spirit, lives and and reigns God unto ages of ages. Amen.

Bowing and striking his breast, the Priest says three times:

Priest: Lord, I am not worthy that you should come under my roof, but only say the word and my soul shall be healed.

Taking the Host in his hand, the Priest says:

Priest: I will take the Bread of Heaven and call upon the Name of the Lord.

Then signing himself with the Host, he says:

Priest: May the Bo dy of our Lord Jesus Christ profit me who receive it, and to all for whom I have offered this sacrifice, unto life and joy everlasting.

And he receives the Host. He joins his hands and is quiet for a moment. Then uncovering
the Chalice, he empties the Paten above it, and says:

Priest: What can I give in return to the Lord for all He has lavised upon me? I will take the cup of salvation and call upon the Name of the Lord. With praise I will call upon the Lord, and so shall I be saved from my enemies.

Taking the Chalice, and signing before his face with it, the Priest says:

Priest: Be pleased, O Lord, that I may receive the Body and Blood of our Lord and Savior Jesus Christ, and bring us unto life everlasting.

He receives the Precious Blood and consumes the particle of the Host therein. Concelebrants may either commune themselves with the Holy Body simultaneously with the Priest and then in their turn the Precious Blood, or they may wait until the Celebrant has received from the Chalice, saying simply The Body (or Blood) of Christ. Amen. The Deacons and other ministers are communed in their order.

After the Communion of the Clergy and Ministers, the Celebrant, assisted by Priests and
Deacons as needed, will communicate the Faithful saying:

Priest: The Body (or Blood) of Christ. (But if both Species are given together, he says The Body and Blood of Christ.)

Response: Amen.

After the Communion of the Faithful, they say the following Prayer together:

Thanks be to God! Thanks be to God! We take the accepted gift of Christ the grace of God not for our judgement but for the salvation of our souls, O our God. O Lamb of God who take away the sins of the world, have mercy on us. Glory 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. O Lamb of God Who take away the sins of the world, have mercy on us, and Who sit at the right hand of the Father, receive our prayer. O Lamb of God who take away the sins of the world, grant us peace.

The People then Chant the Transitorium.

Meanwhile the Priest or Deacon purifies the vessels, saying quietly. What has passed our lips as food may we receive with pure minds, and may the Body and Blood of our Lord Jesus Christ be to us an eternal remedy.

The Priest folds the Corporal, then standing at the Epistle side of the Altar he says:

Priest: The Lord be with you.
Response: And with your spirit.

And the Priest reads the Post-Communion Prayer.

Priest: The Lord be with you.
Response: And with your spirit. Kyrie eleison, Kyrie eleison, Kyrie eleison.

Priest: May God hear us and bless us.
Response: Amen.

The Deacon (if not present, the Priest) says: Let us go forth in peace.
Response: In the name of Christ.

Deacon: Let us bless the Lord.
Response: Thanks be to God.

[Changes occur in the above in Masses for the Departed]

Bowing profoundly before the Altar, and joining his hands, the Priest says:

Priest: May the performance of my homage be pleasing to You, O Most Holy Trinity, and grant that the sacrifice which I have offered before Your eyes may be acceptable to You, and through Your mercy be a propitiation for me and for those for whom I have offered it.

Signing the midst of the Altar, and kissing it, then rising, the Priest extends, raises, and joins his hands, and inclining his head to the Cross, the Priest says: On feasts of Saints, first the Priest says, Through the prayers and intercessions of blessed Name, … May the blessing of almighty God,

Then turning to the People to bless them, he says: the Father and the Son and the Holy Spirit, be with you all.

Response: Amen.

Then standing at the Gospel side, the Priest says with joined hands

Priest: The Lord be with you.
Response: And with your spirit.

Then signing the Book or Tablet, the Altar, and then his fore head, mou th, and
bre ast, the Priest says: The beginning of the Holy Gospel according to John.

Response: Glory be to You, O Lord.

And the Priest reads with joined hands.

IN THE BEGINNING was the Word and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man who comes into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Profound bow: And the Word became flesh and dwelt among us, rise: and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

Response: Thanks be to God.

Image Source: Via NLM, source unmentioned

Also of note, in the Missale Ambrosianum of 1954, after the Consecration at the first half of the Unde et Memores, the priest will extend his arms in the same of the Cross. This practice is common in the non-Roman Latin Rites such as the Ambrosian and the Sarum rite. As the priest, in persona Christi, consecrates the bread and wine, the priest extends his arms in the same of the Crucified Lord, who is at that moment, truly present on the altar.

For a detailed account of the Liturgy of St. Ambrose, please consult the following texts. The English version is referenced above in the post, though remember that the Liturgical texts are said in Latin while actual taking place:

• The Ordinary of the pre-conciliar Ambrosian Mass in English
• Ordinary of the pre-conciliar Ambrosian Mass in Latin

Additional Information the Ambrosian Rite:

One particularly fascinating part of the Ambrosian Liturgy is the lighting of the Faro. The following comment is from Archdale King's Liturgies of the Primatial Sees, via New Liturgical Movement:

"A curious ceremony takes place before the [Ambrosian rite] Mass on the feasts of martyrs: the celebrant sets fire to the faro (globo, cottone) of cotton, which is suspended high up at the entrance to the presbytery. This is done by means of a taper on a pole. The custom may have originated in the illumination of a martyr's tomb in the Catacombs..."

Bibliography:

1. A detailed analysis of the Ambrosian Rite is available in the Catholic Encyclopedia on-line: http://www.newadvent.org/cathen/01394a.htm)
2. The New Liturgical Movement and here [HIGH RECOMMENDED]
3. Hallowedground: Corpus Christi 2008

Read more >>

First Thursday of the Month: Plenary Indulgence Available

For the faithful, a plenary indulgence can be obtained on the opening and closing days of the Year for Priests, on the 150th anniversary of the death of St. Jean-Marie Vianney, on the first Thursday of the month, or on any other day established by the ordinaries of particular places for the good of the faithful.

To obtain the indulgence the faithful must attend Mass in an oratory or Church and offer prayers to "Jesus Christ, supreme and eternal Priest, for the priests of the Church, or perform any good work to sanctify and mould them to his heart."
The conditions for the faithful for earning a plenary indulgence are to have gone to confession and prayed for the intentions of the Pope.

Source: Zenit

Read more >>