Friday, April 17, 2015
Traditional 1954 Mass Propers for Good Friday

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

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

Good Friday1

Black
1st Class Feria
   The instruction given by Pope Pius XII stipulates that Good Friday's solemn liturgy take place after noon; the best time would be three o'clock, and on no account may it begin later than six o'clock. The same Pope revives the old practice of all receiving Communion this day as a necessary part of the liturgical function. This consists of four main divisions, the whole forming a dramatic representation of the Sacred Passion.

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


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


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


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


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







   The sacred ministers, wearing black stoles, come to the altar, lie prostrate before it, and pray silently for a few moments. A signal is given; whereupon all kneel upright except the celebrant who stands facing the altar steps and sings in the ferial tone:

   Deus, qui peccati veteris hereditarium mortem, in qua posteritatis genus omne successerat, Christi tui, Domini nostri, passione solvisti: da, ut, conformes eidem facti; sicut imaginem terrenae naturae necessitate portavimus, ita imaginem coelestis gratiae sanctificatione portemus. Per eundem Christum Dominum nostrum. R. Amen.

   O God who, by the Passion of Thy Christ, our Lord, hast loosened the bonds of death, that heritage of the first sin to which all men of later times did succeed: make us so conformed to Him that, as we must needs have bourne the likeness of earthly nature, so we may by santification bear the likeness of heavenly grace. Through the same Christ our Lord. R. Amen.






I. -- Readings from Scripture, Passion, and the Great Intercessions

   The Sacred Ministers sit while a lector reads the first lesson without title.
PROPHECY  Osee 6. 1-6
[The infinite mercies of God are about to be poured down on the Christians, doing penance.]

   Haec dicit Dominus: In tribulatione sua mane consurgent ad me: Venite, et revertamur ad Dominum: quia ipse cepit, et sanabit nos: percutiet, et curabit nos. Vivificabit nos post duos dies: in die tertia suscitabit nos, et vivemus in conspectu eius. Sciemus, sequemurque, ut cognoscamus Dominum: quasi diluculum praeparatus est egressus eius, et veniet quasi imper nobis temporaneus, et serotinus terrae. Quid faciam tibi Ephraim? quid faciam tibi Iuda? Misericordia vestra quasi nubes matutina, et quasi ros mane pertransiens. Propter hoc dolavi in prophetis, occidi eos in verbis oris mei: et iudicia tua quasi lux egredientur. Quia misericordiam volui, et non sacrificium, et scientiam Dei plus quam holocausta.

   Thus saith the Lord: In their affliction they will rise early to Me: Come, and let us return to the Lord, for He hath taken us, and He will heal us, He will strike, and He will cure us. He will revive us after two days: on the third day He will raise us up and we shall live in His sight. We shall know and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light and He will come to us as the early and the latter rain to the earth. What shall I do to thee, O Ephraim? What shall I do to thee, O Juda? Your mercy is as a morning cloud and as the dew that goeth away in the morning. For this reason have I hewed them by the Prophets, I have slain them by the words of my mouth: and thy judgements shall go forth as the light. For I desired mercy and not sacrifice: and the knowledge of God more than holocausts.






TRACT  Habacuc 3.

   Domine, audivi auditum tuum, et timui: consideravi opera tua, et expavi. V.: In medio duorum animalium innotesceris: dum appropinquaverint anni cognosceris: dum advenerit, tempus, ostenderis. V.: In eo, dum conturbata fuerit anima mea: in ira, misericordiae memor eris. V.: Deus a Libano veniet, et Sanctus de monte umbroso, et condenso. V.: Operuit coelos maiestas eius: et laudis eius plena est terra.

   O Lord, I have heard Thy hearing and was afraid: I have considered Thy works and trembled. V.: In the midst of two animals Thou shalt be made known: when the years shall draw nigh Thou shalt be known: when the time shall come, Thou shalt be manifested. V.: When my soul shall be in trouble, Thou wilt remember mercy, even in Thy wrath. V.: God will come from Libanus, and the Holy One from the shady and thickly covered mountain. V.: His majesty covered the heavens: and the earth is full of His praise.






COLLECT

S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Deus, a quo et Iudas reatus sui poenam, et confessionis suae latro praemium sumpsit, concede novis tuae propitiationis effectum: ut sicut in passione sua Iesus Christus Dominus noster diversa utrisque intulit stipendia meritorum; ita nobis, ablato vetustatis errore, resurrectionis suae gratiam largiatur: Qui tecum vivit et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum.

   O God, from whom Judas received the punishment of his guilt, and the thief the reward of his confession: grant unto us the full fruit of Thy clemency; that even as in His Passion, our Lord Jesus Christ gave to each a retribution according to his merits, so having taken away our old sins, He may bestow upon us the grace of His Resurrection. Who with Thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.






LESSON  Exodus 12. 1-11
[The children of Israel are to sacrifice the Paschal Lamb; the Israelites will put the Lamb of God to death on the Cross.]

   In diebus illis: Dixit Dominus ad Moysen et Aaron in terra Aegypti: Mensis iste, vobis principium mensium: primus erit in mensibus anni. Loquimini ad universum coetum filiorum Israel, et dicite eis: Decima die mensis huius tollat unusquisque agnum per familias et domos suas. Sin autem minor est numerus, ut sufficere possit ad venscendum agnum, assumet vicinum suum qui iunctus est domui suae, iuxta numerum animarum quae sufficere possunt ad esum agni. Erit autem agnus absque macula, masculus, anniculus: iuxta quem ritum tolletis et haedum. Et servabitis eum usque ad quartamdecimam diem mensis huius: immolabitque eum universa multitudo filiorum Israel ad vesperam. Et sument de sanguine eius, ac ponent super utrumque postem, et in superliminaribus domorum, in quibus comedent illum. Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus. Non comedetis ex eo crudum quid, nec coctum aqua, sed tantum assum igni: caput cum pedibus eius et intestinis vorabitis. Nec remanebit quidquam ex eo usque mane. Si quid residuum fuerit, igne comburetis. Sic autem comedetis illum: menta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter: est enim Phase (id est transitus) Domini.

   In those days the Lord said to Moses and Aaron in the land of Egypt: This month shall be to you the beginning of months: it shall be the first in the months of the year. Speak ye to the whole assembly of the children of Israel, and say to them: On the tenth day fo this month let every man take a lamb by their families and houses. But if the number be less than may suffice to eat the lamb, be shall take unto him his neighbor that joineth to his house, according to the number of souls which may be enough to eat the lamb. And it shall be a lamb without blemish, a male, of one year: according to which rite also you shall take a kid. And you shall keep it until the fourteenth day of this month: and the whole multitude of the children of Israel shall sacrifice it in the evening. And they shall take of blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it. And they shall eat the flesh that night roasted at the fire: and unleavened bread with wild lettuce. You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire. You shall eat the head with the feet and entrails thereof. Neither shall there remain any thing of it until morning. If there be an thing left, you shall burn it with fire. And thus you shall eat it: You shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste; for it is the Phase (that is the Passage) of the Lord.






TRACT  Ps. 139. 2-10, 14

   Eripe me, Domine, ab homine malo: a viro iniquo libera ma. V.: Qui cogitaverunt militias in corde: tota die constituebant praelia. V.: Acuerunt linguas suas sicut serpentis: venenum aspidum sub labiis eorum. V.: Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis libera me. V.: Qui cogitaverunt supplantare gressus meos: absconderunt superbi laqueum mihi. V.: Et funes extenderunt in laqueum pedibus meis, iuxta iter scandalum posuerunt mihi. V.: Dixi Domino, Deus meus es tu: exaudi, Domine, vocem orationis meae. V.: Domine, Domine virtus salutis meae obumbra caput meum in die belli. V.: Ne tradas me a desiderio meo peccatori: cogitaverunt adversus me: ne derelinquas me, ne unquam exaltentur. V.: Caput circuitus eorum: labor labiorum opsorum operiet eos. V.: Verumtamen iusti confitebuntur nomini tuo: et habitabunt recti cum vultu tuo.

   Deliver me, O Lord, from the evil man: rescue me from the unjust man. V.: Who have devised iniquities in their hearts: all the day long they designed battles. V.: They have sharpened their tongues like a serpent; the venom of asps is under their lips. V.: Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. V.: Who have proposed to supplant my steps. The proud have hidden a net for me. V.: And tehy have stretched out cords for a snare for my feet; they have laid for me a stumbling-block by the wayside. V.: I said to the Lord: Thou art my God. Hear, O Lord, the voice of my supplication. V.: O Lord, Lord, the strength of my salvation: overshadow my head in the day of battle. V.: Give me not up from my desire to the wicked: they have plotted against me. Do not Thou forsake me, lest at any time they should triumph. V.: The head of them compassing me about: the labor of their lips shall overwhelm them. V.: But the just shall give glory to Thy Name: and the upright shall dwell with Thy countenance.






   The Deacons of the Passion then kneel and bow low before the celebrant, who pronounces in a clear voice:.

   Dominus sit in cordibus vestris et in labiis vestris. R. Amen.

   May the Lord be in your hearts and on your lips. R. Amen.






PASSION  John 18. 1-40; 19. 1-42
The Passion of Our Lord Jesus Christ according to St. John.
Passio Domini nostri Iesu Christi secundum Ioannem.

   In illo tempore: Egressus est Iesus cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli eius Sciebat autem et Iudas, qui tradebat eum, locum: quia frequenter Iesus convenerat illuc cum discipulis suis. Iudas ergo cum accepisset cohortem, et a pontificibus et pharisaeis ministros, venit illuc cum laternis, et facibus, et armis. Iesus itaque sciens omnia quae ventura erant super eum, processit, et dixit eis: Quem quaeritis? C. Responderunt ei: S. Iesum Nazarenum. C. Dicit eis Iesus: Ego sum. C. Stabat autem et Iudas, qui tradebat eum, cum ipsis. Ut ergo dixit eis: Ego sum: abierunt retrorsum, et ceciderunt in terram. Iterum ergo interrogavit eos: Quem quaeritis? C. Illi autem dixerunt, S. Iesum Nazarenum. C. Respondit Iesus: Dixi vobis, quia ego sum: si ergo me quaeritis, sinite hos abire. C. Ut impleretur sermo, quem dixit: Quia quos dedisti mihi, non perdidi ex eis quemquam. Simon ergo Petrus habens gladium eduxit eum: et percussit pontificis servum: et abscidit auriculam eius dexteram. Erat autem nomen servo Malchus. Dixit ergo Iesus Petro: Mitte gladium tuum in vaginam. Calicem, quem didit mihi Pater, non bibam illum? C. Cohors ergo, et tribunus, et ministri Iudaeorum comprehenderunt Iesum, et ligaverunt eum: et adduxerunt eum ad Annam primum; erat autem socer Caiphae, qui erat pontifex anni illius.
   Erat autem Caiphas, quo consilium dederat Iudaeis: Quia expedit unum hominem mori pro populo. Sequebatur autem Iesum Simon Petrus, et alius discipuluS. Discipulus autem ille erat notus pontifici, et introivit cum Iesu in atrium pontificiS. Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariae: et introduxit Petrum. Dicit ergo Petro ancilla ostiaria: S. Numquid et tu ex discipulis es hominis istius? C. Dicit ille: S. Non sum. C. Stabant autem servi, et ministri ad prunas, quia frigus erat, et calefaciebant se. Erat autem cum eis et Petrus stans, et califaciens se. Pontifex ergo interrogavit Iesum de discipulis suis, et de doctrina eius. Respondit ei Iesus: Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Iudaei conveniunt: et in occulto locutus sum nihil. Quid me interrogas? interroga eos, qui audierunt quid locutus sim ipsis: ecce hi sciunt quae dixerim ego. C. Haec autem cum dixisset, unus assistens ministrorum dedit alapam Iesu, dicens: S. Sic respondes pontifici? C. Respondit ei Iesus: Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me caedis? C. Et misit eum Annas ligatum ad Caipham pontificem. Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: S. Numquid et tu ex discipulis eius es? C. Negavit ille, et dixerit: S. Non sum. C. Dicit ei unus ex servis pontificis, cognatus eius, cuius abscidit Petrus auriculam: S. Nonne ego te vidi in horto cum illo? C. Iterum ergo negavit Petrus: et statim gallus cantavit.
   Adducunt ergo Iesum a Caipha in praetorium. Erat autem mane: et ipsi non introierunt in praetorium, ut non contaminarentur, sed ut manducarent pascha. Exivit ergo Pilatus ad eos foras, et dixit: S. Quam accusationem affertis adversus hominem hunc? C. Responderunt, et dixerunt ei: S. Si non esset hic malefactor, non tibi tradidissemus eum. C. Dixit ergo eis Pilatus: S. Accipite eum vos, et secundum legem vestram iudicate eum. C. Dixerunt ergo ei Iudaei: S. Nobis non licet interficere quemquam. C. Ut sermo Iesu impleretur, quem dixit, significans qua morte esset morituruS. Introivit ergo iterum in praetorium Pilatus et vocavit Iesum, et dixit ei: S. Tu es Rex Iudaeorum? C. Respondit Iesus: A temetipso hoc dicis, an alii dixerunt tibi de me? C. Respondit Pilatus: S. Numquid ego Iudaeus sum? Gens tua, et pontifices tradiderunt te mihi: quid fecisti? C. Respondit Iesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Iudaeis: nun autem regnum meum non est hinC. C. Dixit itaque est Pilatus: S. Ergo Rex es tu? C. Respondit Iesus: Tu dicis quia Rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis, qui est ex veritate, audit vocem meam. C. Dicit ei Pilatus: S. Quid est veritas? C. Et cum hoc dixisset, iterum exivit ad Iudaeos, et dicit eis: S. Ego nullam invenio in eo causam. Est autem consuetudo vobis ut unum dimittam vobis in Pasha: vultis ergo dimittam vobis Regem Iudaeorum? C. Clamverunt ergo rursum omnes, dicentes: S. Non hunc, sed Barabbam. C. Erat autem Barabbas latro. Tunc ergo apprehendit Pilatus Iesum, et flagellavit. Et milites plectentes coronam de spinis, imposuerunt capiti eius: et veste purpurea circumdederunt eum. Et veniebant ad eum, et dicebant: S. Ave Rex Iudaeorum. C. Et dabant ei alapas. Exivit ergo iterum Pilatus foras, et dicit eis: S. Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. C. (Exivit ergo Iesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: S. Ecce homo. C. Cum ergo vidissent cum pontifices et ministri, clamabant, dicentes: S. Crucifige, crucifige eum. C. Dicit eis Pilatus: S. Accpipte eum vos, et crucifigite: ego enim non invenio in eo causam. C. Responderunt ei Iudaei: S. Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. C. Cum ergo audisset Pilatus hunc sermonem, magis timuit. Et ingressus est praetorium iterum: et dixit ad Iesum: S. Unde es tu? C. Iesus autem responsum non dedit ei. Dicit ergo ei Pilatus: S. Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? C. Respondit Iesus: Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, maius peccatum habet. C. Et exinde quaerebat Pilatus dimittere eum. Iudaei autem clamabant, dicentes: S. Si hunc dimittis, non es amicus CaesariS. Omnis enim qui se regem facit, contradicit Caesari. C. Pilatus autem cum audisset hos sermones, adduxit foras Iesum, et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Erat autem Parasceve Paschae, hora quasi sexta, et dicit Iudaeis: S. Ecce Rex vester. C. Illi autem clamabant: S. Tolle, tolle, crucifige eum. C. Dicit eis Pilatus: S. Regem vestrum crucifigam? C. Responderunt pontifices: S. Non habemus regem, nisi Caesarem. C. Tunc ergo tradidit eis illum ut crucifigeretur.
   Susceperunt autem Iesum, et eduxerunt. Et baiulans sibi crucem, exivit in eum, qui dicitur Calvariae, locum, hebraice autem Golgotha: ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Iesum. Scripsit autem et titulum Pilatus: et posuit super crucem. Erat autem scriptum: Iesus Nazarenus, Rex Iudaeorum. Hunc ergo titulum multi Iudaeorum legerunt, quia prope civitatem erat locus ubi crucifixus est Iesus. Et erat scriptum hebraice, graece et latine. Dicebant ergo Pilato pontifices Iudaeorum: S. Noli scribere, Rex Iudaeorum, sed quia ipse dixit: Rex sum Iudaeorum. C. Respondit Pilatus: S. Quod scripsi, scripsi. C. Milites ergo cum crucifixissent eum, acceperunt vestimenta eius (et fecerunt quatuor partes: unicuique militi partem), et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. Dixerunt ergo ad invicem: S. Non scindamus eam, sed sortiamur de illa cuius sit. C. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem haec fecerunt. Stabant autem iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Cum videsset ergo Iesus matrm, et discipulum stantem, quem diligebat, dicit matri suae: Mulier, ecce filius tuuS. C. Deinde dicit discipulo: Ecce mater tua. C. Et ex illa hora accepit eam discipulus in sua.
   Postea sciens Iesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: Sitio. C. Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori eiuS. Cum ergo accepisset Iesus acetum, dixit: Consummatum est.
C. Et inclinato capite, tradidit spiritum.

   At that time Jesus went forth with His disciples over the brook Cedron, where there was a garden, into which He entered with His disciples. And Judas also, who betrayed Him, knew the place: because Jesus had often resorted thither together with His disciples. Judas therefore having received a band of soldiers and servants fro the chief priests and the Pharisees, cometh thither with lanterns and torches and weaponS. Jesus therefore, knowing that all things that should come upon Him, went forth and said to them: Whom seek ye? C. They answered Him: S. Jesus of Nazareth. C. Jesus saith to them: I am He. C. And Judas also, who betrayed Him, stood with them. As soon therefore as He had said to them: I am He; they went backward and fell to the ground. Again therefore He asked them: Whom seek ye? C. And they said: S. Jesus of Nazareth. C. Jesus answered: I have told you that I am He. If therefore you seek Me, let these go their way; C. That the word might be fulfilled which He said: Of them whom Thou hast given Me, I have not lost anyone. Then Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of the servant was Malchus. Jesus therefore said to Peter: Put up thy sword in the scabbard. The chalice which My Father hath given Me, shall I not drink it? C. Then the band and the tribune and the servants of the Jews took Jesus, and bound Him. And they led Him away to Annas first, for he was father-in-law to Caiphas, who was the high priest that year.
   Now Caiphas was he who had given the counsel to the Jews: that it was expedient that one man should die for the people. And Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest. But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter. The maid therefore that was portress saith to Peter: S. Art not thou also one of this man's disciples? C. He saith: S. I am not. C. Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter, also, standing and warming himself. The high priest therefore asked Jesus of His disciples and of His doctrine. Jesus answered him: I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing. Why asketh thou Me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said. C. And when He had said these things, one of the servants, standing by, gave Jesus a blow, saying: S. Answerest Thou the high priest so? C. Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou Me? C. And Annas sent Him bound to Caiphas the high priest. And Simon Peter was standing and warming himself. They said therefore to him: S. Art not thou also one of His disciples? C. He denied it and said: S. I am not. C. One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: S. Did I not see thee in the garden with Him? C. Again therefore Peter denied; and immediately the cock crew.
   Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the Pasch. Pilate therefore went out to them, and said: S. What accusation bring you against this man? C. They answered and said to him: S. If He were not a malefactor, we would not have delivered Him up to thee. C. Pilate therefore said to them: S. Take Him you, and judge Him according to your law. C. The Jews therefore said to him: S. It is not lawful for us to put any man to death. C. That the word of Jesus might be fulfilled, which He said, signifying what death He should die. Pilate therefore went into the hall again and called Jesus and said to Him: S. Art Thou the King of the Jews? C. Jesus answered: Sayest thou this thing of thyself, or have other told it thee of Me? C. Pilate answered: S. Am I a Jew? Thine own nation and the chief priests have delivered Thee up to me. What hast Thou done? C. Jesus answered: My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence. C. Pilate therefore said to Him: S. Art Thou a King then? C. Jesus answered: Thou sayest I am a king. For this was I born, and for this came I into the world; that I should give testimony of the truth. Every one that is of the truth heareth My voice. C. Pilate saith to Him: S. What is truth? C. And when he had said this, he went out again to the Jews and saith to them: S. I find no cause in Him. But you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the King of the Jews? C. Then cried they all again, saying: S. Not this man, but Barabbas. C. Now Barabbas was a robber. Then therefore Pilate took Jesus and scourged Him. And the soldiers platting a crown of thorns, put it upon His head; and they put on Him a purple garment. And they came to Him and said: S. Hail, King of the Jews. C. And they gave Him blows. Pilate therefore went forth again and saith to them: S. Behold, I bring Him forth unto you, that you may know that I find no cause in Him. C. (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: S. Behold the man. C. When the chief priests, therefore, and the servants had seen Him, they cried out, saying: S. Crucify Him, crucify Him. C. Pilate saith to them: S. Take Him you, and crucify Him; for I find no cause in Him. C. The Jews answered him: S. We have a law, and according to the law He ought to die, because He made Himself the Son of God. C. When Pilate, therefore, had heard this saying, he feared the more. And he entered into the hall again; and he said to Jesus: S. Whence art Thou? C. But Jesus gave him no answer. Pilate therefore saith to Him: S. Speakest Thou not to me? Knowest Thou not that I have power to crucify Thee, and I have power to release Thee? C. Jesus answered: Thou shouldst not have any power against Me, unless it were given thee from above. Therefore, he that hath delivered Me to thee hath a greater sin. C. And from henceforth Pilate sought to release Him. But the Jews cried out, saying: S. If thou release this Man, thou art not Caesar's friend. For whosoever maketh himself a king speaketh against Caesar. C. Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. And it was Parasceve of the Pasch, about the sixth hour; and he saith to the Jews: S. Behold your King. C. But they cried out: S. Away with Him. Away with Him: Crucify Him. C. Pilate saith to them: S. Shall I crucify your King? C. The chief priests answered: S. We have no king but Caesar. C. Then, therefore, he delivered Him to them to be crucified.
   And they took Jesus and led Him forth. And bearing His cross, He went forth to that place which is called Calvary but in Hebrew Golgotha.; where they crucified Him, and with Him two others, one on each side and Jesus in the midst. And Pilate wrote a title also: and he put it upon the cross. And the writing was: Jesus of Nazareth, the King of the Jews. This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, Greek, and in Latin. Then the chief priests of the Jews said to Pilate: S. Write not: The King of the Jews; but that He said: I am the King of the Jews. C. Pilate answered: S. What I have written, I have written. C. The soldiers therefore, when they had crucified Him, took His garments (and they made four parts, to every soldier a part) and also His coat. Now the coat was without seam, woven from the top throughout. They said then one to another: S. Let us not cut it, but let us cast lots for it, whose it shall be: that the Scripture might be fulfilled which saith: They have parted My garemnts among them, and upon My vesture they have cast lots. And the soldiers indeed did these things. Now there stood by the cross of Jesus His Mother, and His Mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: Woman, behold thy son. C. After that, He saith to the disciple: Behold thy mother. C. And from that hour, the disciple took her to his own.
   Afterwards, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said: I thirst. C. Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to His mouth. Jesus therefore, when He had taken the vinegar, said: It is consummated. C. And bowing His head, He gave up the ghost.

Here all kneel and pause a few moments.

   Iudaei ergo (quoniam Parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilaum, ut frangerentur eorum crura, et tollerentur. Venerunt ergo milites: et primi quidem fregerunt crura, et alterius qui crucifixus est cum eo. Ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura: sed unus militum lancea latus eius aperuit, et continuo exivit sanguis et aqua. Et qui vidit, testimonium perhibuit: et verum est testimonium eius. Et ille scit, quia vera dicit: ut et vos credatis. Facta sunt enim haec ut Scriptura impleretur: Os non comminuetis ex eo. Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.
   Post haec autem rogavit Pilatum Ioseph ab Arimathaea (eo quod esset discipulus Iesu, occultus autem propter metum Iudaeorum), ut tolleret corpus Iesu. Et permisit Pilatus. Venit ergo, et tulit corpus Iesu. Venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhae, et aloes, quasi libras centum.
Acceperunt ergo corpus Iesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Iudaeis sepelire. Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat. Ibi ergo propter Parasceven Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum.

   Then the Jews (because it was the Parasceve), that the bodies might not remain upon the cross on the Sabbath day (for that was a great Sabbath day), besought Pilate that their legs might be broken and that they might be taken away. The soldiers therefore came, and they broke the legs of the first, and of the other that was crucified with Him. But after they were come to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers with a spear opened His side, and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the Scripture might be fulfilled: you shall not break a bone of Him. And again another Scripture saith: They shall look on Him whom they pierced.
   And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the Body of Jesus. And Pilate gave leave. He came therefore and took away the Body of Jesus. And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about a hundred pound weight. They took therefore the Body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. Now there was in the place where He was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid. There, therefore, because of the Parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.






II. -- The Great Intercessions

   While the Sacred Ministers put on black vestments, two acolytes spread a cloth on the altar and place the Missal in the center of it. The Great Intercessions are sung from here.

   Oremus, dilectissimi nobis, pro Ecclesia sancta Dei: ut eam Deus et Dominus noster pacificare, adunare, et custodire dignetur toto orbe terrarum: subiiciens ei principatus, et potestates: detque nobis quietam et tranquilam vitam degentibus, glorificare Deum Patrem omnipotentem.

   Let us pray, dearly beloved, for the holy Church of God: that our Lord and God may deign to give it peace, keep it in unity, and guard it throughout the world, subjecting to it principalities and powers: and may grant unto us that, leading a peaceful and quiet life, we may glorify God, the Father almighty.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, qui gloriam tuam omnibus in Christo gentibus revelasti: custodi opera misericordiae tuae; ut Ecclesia tua toto orbe diffusa, stabili fide in confessione tui nominis perseveret. Per eumdem Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, Who in Christ hast revealed Thy glory too all nations: guard the works of Thy mercy; that Thy Church, spread over the whole world, may with steadfast faith persevere in the confession of Thy Name. Through the same Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus et pro beatissimo Papa nostro N., ut Deus et Dominus noster, qui elegit eum in ordine episcopatus, salvum atque incolumem custodiat Ecclesiae suae sanctae, ad regendum populum sanctum Dei.

   Let us pray for our most holy Father Pope N., that our Lord and God, Who chose him to the order of the Episcopate, may keep him in health and safety for His holy Church to govern the holy people of God.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, cuius iudicio universa fundantur: respice propitius ad preces nostras, et electum nobis Antistitem tua pietate conserva; ut christiana plebs, quae te gubernatur auctore, sub tanto pontifice, credulitatis suae meritis augeatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, by Whose judgement all things are established, mercifully regard our prayers, and in Thy goodness preserve the Bishop chosen for us: that the Christian people who are ruled by Thine authority, may under so great a Pontiff, be increased in the merits of faith. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus et pro omnibus Episcopis, Presbyteris, Diaconibus, Subdiaconibus, Acolythis, Exorcistis, Lectoribus, Ostiariis, Confessionibus, Virginibus, Viduis: et pro omni populi sancto Dei.

   Let us pray also for all Bishops, Priests, Deacons, Subdeacons, Acolytes, Exorcists, Readers, Porters, Confessors, Virgins, Widows, and for all the holy people of God.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, cuius spiritu totum corpus Ecclesiae sanctificatur et regitur: exaudi nos pro universis ordinibus supplicantes; ut gratiae tuae munere, ab omnibus tibi gradibus fideliter serviatur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, by Whose Spirit the whole body of the Church is sanctified and rules, hear our humble pleading for all the orders thereof; that by the gift of Thy grace in all their several degrees may faithfully serve Thee. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus et pro catechumenis nostris: ut Deus et Dominus noster adaperiat aures praecordiorum ipsorum, ianuamque misericordiae; ut per lavacrum regenerationis accepta remissione omnium peccatorum, et ipsi inveniantur in Christo Iesu Domino nostro.

   Let us pray also for our Catechumens: that our Lord and God would open the ears of their hearts, and the gate of mercy; that, having received by the font of regeneration the remission of all their sins, they also may be found in Christ Jesus our Lord.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, qui Ecclesiam tuam nova semper prole foecundas: auge fidem et intellectum catechumenis nostris; ut renati fonte bbaptismatis, adoptionis tuae filiis aggregentur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, who dost ever make Thy Church fruitful with new offspring: increase the faith and understanding of our Catechumens; that being born again in the font of Baptism, they may be associated wiht the children of Thine adoption. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus, dilectissimi nobis, Deum Patrem omnipotentem, ut cunctis mundum purget erroribus: morbos auferat: famem depellat: aperiat carceres: vincula dissolvat: peregrinantibus reditum: infirmantibus sanitatem: navigantibus portum salutis indulgeat.

   Let us pray, dearly beloved, to God the Father almighty, that He would cleanse the world of all errors: take away diseases, drive away famine, open prisons, break chains, grant a sure return to travellers, health to the sick, and a safe haven to those at sea.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, moestorum consolatio, laborantium fortitudo: perveniant ad te preces de quacumque tribulatione clamantium; ut omnes sibi in necessitatibus suis misericordiam tuam gaudeant affuisse. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, the comfort of the sorrowful, and the strength of those that labor: hasten the prayers of those that call upon Thee in any trouble reach Thee; that all may rejoice that in their necessities Thy mercy has helped them. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus et pro haereticis et schismaticis: ut Deus et Dominus noster eruat eos ab erroribus universis; et ad sanctam matrem Ecclesiam Catholicam atque Apostolicam revocare dignetur.

   Let us pray also for heretics and schismatics: that our Lord God would be pleased to rescue them from all their errors; and recall them to our holy mother the Catholic and Apostolic Church.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, qui salvas omnes, et neminem vis perire: respice ad animas diabolica fraude deceptas; ut omni haeretica pravitatae deposita, errantium corda resipiscant, et ad veritatis tuae redeant unitatem. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, who savest all, and wouldst that no one should perish: look on the souls that are led astray by the deceit of the devil: that having set aside all heretical evil, the hearts of those that err may repent, and return to the unity of Thy truth. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.2



   Oremus et pro perfidis Iudaeis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Iesum Christum Dominum nostrum.

   Let us pray also for the perfidious Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ.


S. Oremus.

Priest: Let us pray.



   Omnipotens sempiterne Deus, qui etiam iudaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, who drivest not away from Thy mercy even the perfidious Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.



   Oremus et pro paganis: ut Deus omnipotens auferat iniquitatem a cordibus eorum; ut relictis idolis suis, convertantur ad Deum vivum et verum, et unicum Filium eius Iesum Christum Deum et Dominum nostrum.

   Let us pray also for the pagans: that almighty God would remove iniquity from their hearts: that, putting aside their idols, they may be converted to the true and living God, and His only Son, Jesus Christ our God and Lord.


S. Oremus.

Priest: Let us pray.


V. Flectamus genua.

Deacon: Let us kneel.


R. Levate.

Subdeacon: Arise.


   Omnipotens sempiterne Deus, qui non mortem peccatorum, sed vitam semper inquiris: suscipe pro vitam semper inquiris: suscipe propitius orationem nostram, et libera eos ab idolorum cultura; et aggrega Ecclesiae tuae sanctae ad laudem et gloriam nominis tui. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.

   Almighty and everlasting God, who ever seekest not the death, but the life of sinners: mercifully hear our prayer, and deliver them from the worship of idols: and join them to Thy holy Church for the praise and glory of Thy Name. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen.






III. -- Adoration of the Cross






   After these Collects, the Ministers lay aside their cope and chasubles and stand at the sedilia. The Deacon goes with the Acolytes to the Sacristy, whence they return in procession with lighted candles carrying the veiled cross (which should be as large as possible), the Celebrant and Subdeacon coming forward to meet them before the center of the altar. The Celebrant carries the Cross (with assistance, if necessary) to the Epistle side of the sanctuary and, turning towards the people, he uncovers the upper portion of the Cross and intones the verse:

V. Ecce lignum Crucis, in quo salus mundi pependit.

V. Behold the wood of the Cross, on which hung the Savior of the world.

   The choir answers:

R. Venite, adoremus.

R. Come, let us adore.

   When the choir sings these words, all kneel, except the celebrant. The priest then advances to the front corner, and uncovers the right arm; elevating the Crucifix a little, he sings on a higher tone than before:

V. Ecce lignum Crucis, in quo salus mundi pependit.

V. Behold the wood of the Cross, on which hung the Savior of the world.

   The choir answers, while all kneel:

R. Venite, adoremus.

R. Come, let us adore.

   Then at the middle of the altar the Celebrant uncovers the whole Cross, and, lifting it up, begins still higher, the ministers and choir continuing as before:

V. Ecce lignum Crucis, in quo salus mundi pependit.

V. Behold the wood of the Cross, on which hung the Savior of the world.

   The choir answers, while all kneel:

R. Venite, adoremus.

R. Come, let us adore.

   Two assistants take the unveiled Cross to the center of the sanctuary, where they stand facing the people and supporting the Cross upright by the arms; the acolytes place their candles at either side of the Cross and themselves kneel down facing the Cross throughout the adoration that follows. The celebrant and his ministers and assistants take off their shoes, and each in turn approaches, genuflecting thrice, and kisses the feet of the Crucifix.
   The Cross, still supported by the two assistants and candles and acolytes, is then placed more conveniently for the adoration of the faithful; these should form a procession past the Cross, men first, women afterwards, and after one simple genuflection devoutly kiss the feet of the Crucified.
   Meanwhile two choirs should be singing the
Improperia or Reproaches.





REPROACHES
   Two cantors sing the following:

V. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi. V. Quia eduxi te de terra Aegypti, parasti crucem Salvatori tuo.

V. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me. V. Because I led thee out of the land of Egypt, thou hast prepared a cross for thy Savior.

   The two choirs then sing alternately:

Agios o Theos!
Sanctus Deus!
Agios ischyros!
Sanctus fortis!
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.

O holy God!
O holy God!
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.3

   Two cantors:

V. Quia eduxi te per desertum quadraginta annis, et manna cibavi te, et introduxi te in terram satis bonam: parasti Crucem Salvatori tuo.

V. Because I led thee out through the desert forty years: and fed thee with manna, and brought thee into a land exceeding good, thou hast prepared a Cross for thy Savior.

   Alternately the two choirs repeat as before:

Agios o Theos!
Sanctus Deus!
Agios ischyros!
Sanctus fortis!
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.

O holy God!
O holy God!
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.

   Two cantors:

V. Quid ultra debui facere tibi, et non feci? Ego quidem plantavi te vineam meam speciosissimam: et tu facta es mihi nimis amara: aceto namque sitim meam potasti: et lancea perforasti latus Salvatori tuo.

V. What more ought I have done for thee, that I have not done? I planted thee, indeed, My most beautiful vineyard: and thou hast become exceeding bitter to Me: for in My thirst thou gavest Me vinegar to drink: and with a lance thou hast pierced the side of thy Savior.

   Alternately the two choirs repeat as before:

Agios o Theos!
Sanctus Deus!
Agios ischyros!
Sanctus fortis!
Agios athanatos, eleison imas.
Sanctus immortalis, miserere nobis.

O holy God!
O holy God!
O holy strong One!
O holy strong One!
O holy immortal one, have mercy on us.
O holy immortal one, have mercy on us.

   The verses of the following reproaches are sung alternately by two cantors of each choir. The choirs respond after each verse: Popule meus . . . as far as the verse Quia.

V. Ego propter te flagellavi Aegyptum cum primogenitus suis: et tu me flagellatum tradidisti.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. For thy sake I scourged Egypt with its first-born: and thou hast scourged Me and delivered Me up.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego eduxi te de Aegypto, demerso Pharaone in Mare Rubrum: et tu me tradidisti principibus sacerdotum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I led thee out of Egypt having drowned Pharao in the Red Sea: and thou hast delivered Me to the chief priests.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego ante te aperui mare: et tu aperuisti lancea latus meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I opened the sea before thee: and thou with a spear hast opened My side.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego ante te praeivi in columna nubis: et tu me duxisti ad praetorium Pilati.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I went before thee in a pillar of cloud: and thou hast led Me to the judgement hall of Pilate.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego te pavi manna per desertum: et tu me cecidisti alapis et flagellis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I fed thee with manna in the desert; and thou hast beaten Me with whips and scourges.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego te potavi aqua salutis de petra: et tu me potasti felle, et aceto.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I gave thee the water of salvation from the rock to drink: and thou hast given Me gall and vinegar.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego propter te Chananaeorum reges percussi: et tu percussisti arundine caput meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. For thy sake I struck the kings of the Chanaanites: and thou hast struck My head with a reed.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego dedi tibi sceptrum regale: et tu dedisti capiti meo spineam coronam.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I gave thee a royal sceptre: and thou hast given to My head a crown of thorns.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.


V. Ego te exaltavi magna virtute: et tu me suspendisti in patibulo Crucis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.

V. I exalted thee with great strength: and thou hast hanged Me on the gibbet of the Cross.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.

   The following anthem is then sung:

   Crucem tuam * adoramus, Domine: et sanctam resurrectionem tuam laudamus, et glorificamus: ecce enim propter lignum venit gaudium in universo mundo. Deus misereaturr nostri, et benedicat nobis: illuminet vultum suum super nos, et misereatur nostri. -- V. Crucem tuam . . .

   We adore Thy Cross, O Lord: and we praise and glorify Thy holy Resurrection: for behold by the wood of the Cross joy has come into the whole world. -- (Ps. 66. 2) May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and have mercy on us. -- V. We adore Thy Cross . . .






CRUX FIDELIS
   Afterwards the hymn Pange lingua lauream is sung in the following manner with the Crux fidelis.

   Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine,
Dulce lignum, dulces clavos,
Dulce pondus sustinet.

   Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be;
Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.


   V. Pange, lingua, gloriosi,
Lauream certaminis,
Et super Crucis trophaeo
Dic triumphum nobilem:
Qualiter Redemptor orbis
Immolatus vicerit.

   V. Sing, my tongue, the glorious battle!
With completed victory rife!
And above the Cross's trophy
Tell the triumph of the strife:
How the world's Redeemer conquer'd
By the offering of His life.


   R. Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine.

   R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.


   V. De parentis protoplasti
Fraude Factor condolens,
Quando pomi noxialis
In necem morsu ruit:
Ipse lignum tunc notavit.
Damna ligni ut solveret.

   V. God, his Maker, sorely grieving,
That the first-made Adam fell,
When he ate the fruit of sorow,
Whose reward was death and hell,
Noted then this Wood the ruin,
Of the ancient wood to quell.


   R. Dulce lignum, dulces clavos,
Dulce pondus sustinet.

   R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.


   V. Hoc opus nostrae salutis
Ordo depoposcerat:
Multiformis proditoris
Ars ut artem falleret:
Et medelam ferret inde,
Hostes unde laeserat.

   V. For this work of our salvation
Needs must have its order so,
And the manifold deceiver's
Art by art would overthrow,
And from thence would bring the healing,
Whence the insult of the foe.


   R. Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine.

   R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.


   V. Quando venit ergo sacri
Plenitudo temporis,
Missus est ab arce Patris
Natus, orbis Conditor:
Atque ventre virginali
Carne amictus prodiit.

   V. Wherefore when the appointed fullness
Of the holy time was come,
He was sent who maketh all things
From th' eternal Father's home,
And proceeded, God Incarnate,
Offspring of the Virgin's womb.


   R. Dulce lignum, dulces clavos,
Dulce pondus sustinet.

   R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.


   V. Vagit infans inter arcta
Conditus praesepia:
Membra pannis involuta
Virgo Mater alligat:
Et Dei manus, pedesque
Stricta cingit fascia.

   V. Weeps the Infant in the manger
That in Bethlehem's stable stands:
And His Limbs the Virgin Mother
Doth compose in swaddling bands,
Meetly thus in linen folding
Of her God the feet and hands.







   R. Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine.

   R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.


   V. Lustra sex qui iam peregit,
Tempus implens corporis,
Sponte libera Redemptor
Passioni deditus,
Agnus in Crucis levatur
Immolandus stipite.

   V. Thirty years among us dwelling,
His appointed time fulfilled,
Born for this, He meets His Passion,
For that this He freely willed:
On the Cross the Lamb is lifted,
Where His life-blood shall be spilled.


   R. Dulce lignum, dulces clavos,
Dulce pondus sustinet.

   R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.


   V. Felle potus ecce languet:
Spina, clavi, lancea,
Mite corpus perforarunt,
Unda manat, et cruor:
Terra, pontus, astra, mundus.
Quo lavantur flumine!

   V. He endured the nails, the spitting,
Vinegar, and spear, and reed;
From that holy Body broken
Blood and water forth proceed:
Earth, and stars, and sky, and ocean,
By that flood from stain are freed.


   R. Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine.

   R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.


   V. Flecte ramos, arbor alta,
Tensa lax viscera,
Et rigor lentescat ille,
Quem dedit nativitas:
Et superni membra Regis
Tende miti stipite.

   V. Bend thy boughs, O Tree of glory!
Thy relaxing sinews bend;
For awhile the ancient rigor,
That thy birth bestowed, suspend:
And the King of heavenly beauty
On thy bosom gently tend!


   R. Dulce lignum, dulces clavos,
Dulce pondus sustinet.

   R. Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.


   V. Sola digna tu fuisti
Ferre mundi victimam:
Atque portum praeparare
Arca mundo naufrago:
Quam sacer cruor perunxit,
Fusus Agni corpore.

   V. Thou alone wast counted worthy
This world's ransom to uphold;
For a shipwrecked race preparing
Harbor, like the Ark of old;
With the sacred Blood anointed
From the smitten Lamb that rolled.


   R. Crux fidelis, inter omnes
Arbor una nobilis!
Nulla silva talem profert,
Fronde, flore, germine.

   R. Faithful Cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peer may be.


   V. Sempiterna sit beatae
Trinitate gloria:
Aequa Patri, Filioque;
Par decus Paraclito:
Unus Trinique nomen
Laudet universitas.
   
Amen.

   V. To the Trinity be glory
Everlasting, as is meet:
Equal to the Father, equal
To the Son, and Paraclete:
Trinal Unity, Whose praises
All created things repeat.
   Amen.






IV. -- The Communion






   The Cross is placed at the center of the altar so that it can be seen by all in the church, and the acolytes' candles are placed on either side. The Sacred Ministers change into purple vestments, but only the Deacon goest to the Altar of Repose with the acolytes. There he withdraws the Ciborium from the tabernacle without incensation, and returns to the High Altar, each acolyte carrying one of the lighted candles from the Altar of Repose. Meanwhile everyone else kneels, and the choir sings these antiphons:






   Adoramus te, Christe, et benedicimus tibi, quia per Crucem tuam redemisti mundum.

   We adore Thee, O Christ, and we bless Thee, because by Thy Cross Thou hast redeemed the world.


   Per lignum servi facti sumus, et per sanctam Crucem liberati sumus: fructus arboris seduxit nos, Filius Dei redemit nos.

   Through a tree we were enslaved, and through a holy Cross have we been set free: the fruit of a tree led us astray, the Son of God bought us back.


   Salvator mundi, salva nos: qui per Crucem et Sanguinem tuum redemisti nos, auxiliare nobis, te deprecamur, Deus noster.

   Savior of the world, do Thou save us, do Thou, who through Thy Cross and Blood didst redeem us, do Thou help us, our God, we beseech Thee.






   At the High Altar the Deacon places the Ciborium on a corporal, and the Celebrant and Subdeacon with double genuflections join him there. Without delay the Celebrant recites:

Oremus. -- Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere:

Let us pray. -- Instructed by Thy saving precepts, and following Thy divine institution, we make bold to say:

   Whereupon all present, clergy and faithful, recite the Pater Noster in Latin, as preparation for Communion; this recitation should be "solemn, grave, distinct."

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

   Our Father, who art in Heaven: hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in Heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation; but deliver us from evil. Amen.






   The Celebrant continues alone with:

   Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus, et futuris: et intercidente beata et gloriosa semper Virgine Dei Genetrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris: ut ope misericordiae tuae adiuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Christum Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.

   Deliver us, we beseech Thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the Holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance. Through the same Jesus Christ, Thy Son, our Lord, Who with Thee in the unity of the Holy Ghost liveth and reigneth God, world without end.

   And all answer together:

   Amen.

   Amen.






   The celebrant joins his hands and bows, and in a lower voice continues:

   Perceptio Corporis tui, Domine Iesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in iudicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis, et corporis, et ad medalem percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.

   Let not the partaking of Thy Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but let it, through Thy mercy, become a safeguard and remedy, both for soul and body; Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, for ever and ever. Amen.






   He opens the Ciborium, genuflects, and takes out a sacred particle. He then makes his Communion as usual:

   Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea. (three times)

   Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed. (three times)


   Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam. Amen.

   May the body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.






   [For post-1955: Holy Communion is now distributed as on Maundy Thursday, except that priests wear a purple stole, not white.]





   When done, the Celebrant purifies his fingers and places the Ciborium in the tabernacle in silence. All stand, in order to join him in his thanksgiving, which he recites in ferial tone:

   Oremus. -- Super populum tuum quaesumus, Domine, qui passionem et mortem Filii tui devota mente recoluit, benedictio copiosa descendat, indulgentia veniat, consolatio tribuatur, fides sancta succrescat, redemptio sempiterna firmetur. Per eundem Christum Dominum nostrum. Amen.

   Let us pray. -- Upon Thy people who with devout hearts aave recalled the Passion and Death of Thy Son, we beseech Thee, O Lord, may plentiful blessings descend: may gentleness be used with us, and consolation given us, may our faith increase in holiness, our redemption for ever made firm. Through the same Christ our Lord. Amen.

   And everyone answers:

   Amen.

   Amen.







   Oremus. -- Omnipotens et misericors Deus, qui Christi tui beata passione et morte nos reparasti: conserva in nobis operam misericordiae tuae; ut huius mysterii participatione, perpetua devotione vivamus. Per eundem Christum Dominum nostrum. Amen.

   Let us pray. -- Almighty and merciful God, who hast restored us by the Passion and Death of Thy Christ: preserve within us the work of Thy mercy; that by our entering into this mystery we may ever live devoutly. Through the same Christ our Lord. Amen.

   And everyone answers:

   Amen.

   Amen.







   Oremus. -- Reminiscere miserationum tuarum, Domine, et famulos tuos aeterna protectione sanctifica, pro quibus Christus, Filius tuus, per suum cruorem instituit paschale mysterium. Per eundem Christum Dominum nostrum. Amen.

   Let us pray. -- Be mindful of Thy mercies, O Lord, and hallow us with eternal protection us Thy servants, from whom Christ Thy Son established through His Blood this mystery of the Pasch. Through the same Christ our Lord. Amen.

   And everyone answers:

   Amen.

   Amen.






   The Ministers genuflect before retiring to the Sacristy.

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

2   Indulgence of 5 years. -- Plenary, under the usual conditions, if this prayer is recited daily during a month. -- P.P.O. n. 577.
3   Indulgence of 50 days. -- P.P.O. n. 16a.
4   Indulgence of 5 years. -- Plenary, under the usual conditions, if this Hymn is recited daily during a month. -- P.P.O. n. 163.

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

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Thursday, April 16, 2015
Radical Marxist up for Beatification in Helder Camara

This is a guest post by David Martin:

Of the many blunders of recent Vatican history, one that stands out is the Vatican's February 25th decision to open up the process for the beatification of Latin American born Monsignor Helder Camara (1909–1999), who served as auxiliary Bishop of Rio de Janiero and later as Metropolitan Archbishop of Olinda and Recife. Do our dear Vatican cardinals really know what this man was about? Hopefully Pope Francis will act to halt this process.

Dom Helder Camara began his career as a pro-Nazi militant in the 30s and 40s, and was ordained wearing the ill-famed Nazi "green shirt" under his cassock, so deep were his convictions. Thereupon his remaining days on earth were spent as a communist activist implementing Marxist principles inside the Catholic Church. We know from ex-communists like Bella Dodd and Anatoliy Golitsyn how a number of Communist agents entered the seminaries back in the 30s and 40s for the purpose of deliberately destroying the Catholic Church from within. Camara fits the pattern perfectly.

He is especially known as one of the champions of the so-called "Liberation Theology" condemned by the Vatican in 1984, and is also known for the key role he had in assisting the infamous "Comblin affair" which was committed to bringing down the Brazilian government and establishing dictatorial anarchy among the people. His Marxist convictions continued to the end.

His moral views followed suit, being radically pro-feminist, pro-divorce, pro-abortion, pro-women's ordination, and he made a number of eccentric statements that more than show him up as a theological crackpot. For instance, when asked by Professor Plinio de Oliveira in 1968 if he would kindly expel the notorious theological professor Joseph Comblin for his attempts to destroy the Church in Brazil, Camaro replied, "Everyone has the right to dissent."

His views on women's ordination alone rendered him a heretic. During the Second Vatican Council he addressed a group of bishops, and asked with insistence: "Tell me, please, if you can find any effectively decisive argument that impedes the admission of women to the priesthood, or is it just a male prejudice?"

If that's not absurd, consider the statement he made in the presence of the Vatican II fathers in 1965, wherein he gleefully projected: "I believe that man will artificially create life, and will arrive at the resurrection of the dead and… will achieve miraculous results of re-invigoration in male patients through the grafting of monkey’s genital glands."

Is this a man that Rome should be considering for canonization? Why not just beatify Hitler or Nelson Mandela? Camara has no miracles or merits to his credit, and much offense, but just because he blew some nice words around about the "the poor" to conceal his evils, our mainline media is promoting him as some kind of hero.

Camara was a walking scandal whose work brought much misery, pain, and poverty to the people, and now he is being hailed as a champion of religious freedom who loved the poor? We all know how Communism today is being advanced under the guise of "peace, brotherhood, and love." The agents of the red bear don't show their true horns anymore, but use this kind of pacifism to lull the masses. As they say, "the reds of yesterday are the greens of today."

Suffice to say, religious freedom means walking with God, not walking in sin. Mercy means delivering man from sin and from the advocates thereof. If the Vatican fathers had any love of the poor or love of religious freedom, they would quickly dispense with this plan to canonize one who labored so assiduously to put his fellow man in chains.

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St. Benedict Joseph Labre: Patron Saint of the Homeless

According to the Catholic Calendar in place in 1954, today (April 16th) was a ferial day that also was noted as the Feast of St. Benedict Joseph Labre (Mass in Some Places).  As I have posted on several times before, the Masses in Some Places were feasts not on the universal calendar; these feastdays were specific to certain areas or even certain orders of the Church.


St. Benedict was born in 1748 in Boulogne France, the oldest of 15 siblings.  At the age of 22, St. Benedict left him for Rome to go on a pilgrimage.  By this time, he had already applied to and been denied entry into the austere Cistercian and Carthusian orders.

His pilgrimage lasted four years.  By the end of it, his clothing was nothing more than rags and his nourishment was poor as he relied on the alms of others.  He sought refuge when his health began to fail in a hospice in Rome.  He remained in Rome long after arriving at his destination.  He chose to reject all things of the earth to win the crown of glory.  He is the patron saint of the homeless.  May we do well to make the homeless aware of him by passing out to them prayer cards in his honor.

Many miracles after his death were attributed to his intercession.  Those miracles were particularly instrumental in the conversion of the John Thayer, the first American Protestant clergyman to convert to Catholicism.  Mr. Thayer was resident in Rome at the time of the saint's death

St. Benedict Joseph Labre was canonized relatively recently on December 8, 1881, by Pope Leo XIII.  But few Catholics know of him and keep this anniversary of his death on April 16th.  As such, I present the following excerpt in honor of St. Benedict Joseph Labre, so that his name may be more widely known:

He saw him last on the Friday before Holy Week, 1783, when Benedict came to make his confession as usual. He remarks that though always before Benedict had fixed the day when he would come again, this time he made no appointment. The next the priest heard of him was that he was dead, exactly a week later. 
But he was not surprised. For some months before, when once he had come to know Benedict and his way of life, he had wondered how he lived. Apart from his austerities, and his invariable choice of food that was least palatable, of late his body had begun to develop sores and ulcers. The priest had spoken to him on this last point, and had exhorted him at least to take more care of his sores, but Benedict had taken little notice. On his side, as the confessor could not but notice, and as is common with saints as death draws nearer, the love of God that was in him left him no desire to live any longer. 
It came to Wednesday in Holy Week. Among the churches which Benedict frequented none saw him more than S. Maria dei Monti, not very far from the Coliseum. In this church he usually heard mass every morning; in the neighborhood he was well known. On this day he had attended the morning services; as he went out of the door, about one in the afternoon, he was seen to fall on the steps. Neighbors ran towards him. He asked for a glass of water, but he could not lift himself up. A local butcher, who had often been kind to Benedict, offered to have him carried to his house, and Benedict agreed. They laid him on a bed, as they thought, to rest; but it soon became clear that he was dying. A priest was sent for, the Last Sacraments were administered; but Benedict was too weak to receive Viaticum. The prayers for the dying were said; at the words: "Holy Mary, pray for him," Benedict died, without a sigh or a convulsion. It was the 16th of April, 1783: Benedict was thirty-five years of age. 
And now some remarkable things happened. His confessor and first biographer writes: "Scarcely had this poor follower of Christ breathed his last when all at once the little children from the houses hard by filled the whole street with their noise, crying out with one accord: 'The Saint is dead, the Saint is dead.'—But presently after they were not only young children who published the sanctity of Benedict; all Rome soon joined in their cries, repeating the self-same words: 'A Saint is dead.' . . . Great numbers of persons who have been eminent for their holiness, and famous for their miracles, have ended the days of their mortal life in this city; but the death of none of them ever excited so rapid and lively an emotion in the midst of the people as the death of this poor beggar. This stirred a kind of universal commotion; for in the streets scarcely anything could be heard but these few words: 'There is a saint dead in Rome. Where is the house in which he has died?"' 
Nor does this description seem to have been exaggerated. Not only was it written within a year of the event, so that anyone could bear witness to its truth; but we know that scarcely was Benedict dead before two churches were contending for the privilege of possessing his body. At length it was decided that it should be given to S. Maria dei Monti, which he had most frequented; and thither, on the Wednesday night, it was carried. 
So great was the crowd that the guard of police had to be doubled; a line of soldiers accompanied the body to the church; more honor could scarcely have been paid to a royal corpse. 
From the moment that it was laid there the church was thronged with mourners; the next day, Maundy Thursday, and again throughout Good Friday, it almost lay in state during all the Holy Week services. The throng all the time went on increasing, so that the Cardinal Vicar was moved to allow the body to remain unburied for four days. People of every rank and condition gathered there; at the feet of Benedict the Beggar all were made one. They buried him in the church, close beside the altar, on Easter Sunday afternoon; when the body was placed in the coffin it was remarked that it was soft and flexible, as of one who had but just been dead. 
But the enthusiasm did not end with the funeral. Crowds continued to flock to the church, soldiers were called out to keep order. At length the expedient was tried of closing the church altogether for some days. It was of no avail; as soon as the church was reopened the crowds came again, and continued coming for two months. Nothing like it had been seen before, even in Rome; if ever anyone was declared a saint by popular acclamation it was Benedict Joseph Labre, the beggar. Then the news spread abroad. Within a year the name of Benedict was known all over Europe. Lives of him began to appear, legends began to grow, miracles, true and false, were reported from all sides; it was to secure an authentic story, among many inventions, that his confessor was called upon to write the Life that we know. 
Let us add one touching note. All this time the father and mother, brothers and sisters of Benedict were living in their home near Boulogne. For more than twelve years they had heard nothing of him; they had long since presumed that he was dead. 
Now, through these rumors, it dawned upon them very gradually that the saint of whom all the world was speaking was their son! "My son was dead, and is come to life again; he was lost, and is found." 
This excerpt is taken from the book SAINTS FOR SINNERS by Archbishop Alban Goodier, S.J. (1869-1939)
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Monday, April 6, 2015
UPDATED: Pope Calling for Joint Commemoration with Lutherans in 2017

(Another example of Luther's heresy against our Lord)

The Church acted most impeccably and pastorally in putting down Luther's revolt in the 16th century. Let that be our reflection, that it might encourage Catholics to stand behind the Church's verdict, and thus motivate them to encourage separated brethren to renounce the Reformation in everything it stood for. Let that be the only common denominator that unites the joint commemoration in 2017.

The following is a Guest Post by David Martin:

Pope Francis is calling on Catholics to "celebrate together" the 500th anniversary of the Reformation, under the title: “Lutheran-Catholic Common Commemoration of the Reformation.” On December 18, 2014, he received a delegation of the German Evangelical Lutheran Church at the Vatican and told them:

“In 2017, Lutheran and Catholic Christians commemorate together the five hundredth anniversary of the Reformation. On this occasion, Lutherans and Catholics will, for the first time, have the opportunity to keep one and the same global ecumenical commemoration, not in the form of a triumphalist celebration, but rather to confess our common faith in the Triune God." (The Eponymous Flower, December 18, 2014)

This echoes his October 21, 2013, speech to the members of the Lutheran World Federation and the Lutheran-Roman Catholic Commission for Unity, in which he praised "the many advances made in relations between Lutherans and Catholics in these past decades," emphasizing how "commitment to progress in spiritual ecumenism...constitutes the soul of our journey towards full communion." (Zenit News, October 21, 2013)

The problem is that their progress toward unity is in vain, if unity with Christ is what they are expecting. The Lutherans’ journey to ecclesial union consists in rejecting the errors of their wayward sect and confessing the Roman Catholic Church to be the only true religion on earth. They must reject the perfidy of Martin Luther who initiated his hateful “Reformation” in 1517, remembering the decree from the Council of Trent that Luther and the Reformation are not something that Catholics may unite with, lest they be an anathema.

The forthcoming celebration between Lutherans and Catholics is being spurred by the October 2013 document From Conflict to Communion, which cites the supposed progress being made towards a full communion between the two groups. Progress toward unity indeed is being made, in the same way Judas made progress in securing unity with the Pharisees, but such a unity betrays the Faith. The only solution for a true ecclesial communion is for Lutherans to give up their conflict with the Catholic Church, just as the Pharisees were required to give up their conflict with Christ if they wished to have union with him. There was nothing that Christ himself had to do, just as there is nothing His Church must do other than to wait for a humble act of contrition from separated brethren who protested the Faith in the sixteenth century.

The Catholic Church committed no fault in the way it responded to the Reformation five centuries ago, which means there must be no apologies made whatsoever. The papal condemnation of Luther in 1521 was truly the work of the Holy Spirit! Even so, Francis told the Lutheran-Roman Catholic Commission for Unity: “Catholics and Lutherans can ask forgiveness for the harm they have caused one another and for their offenses committed in the sight of God.” Nay, the harm was done solely by the Lutheran “reformers,” while the Catholic Church acted impeccably in God’s sight to glorify His Name and advance the salvation of souls on earth.

Francis seems to operate under the premise that ecumenical unity is some sort of gift or asset, forgetting that “the friendship of this world is the enemy of God.” (James 4:4) Since when does the Roman Catholic Church unite with world religions? Does the good pope not realize that it is the major plan of the infernal U.N., working through its World Council of Churches, to abolish the institutionalized Church of Rome and to merge all peoples and churches into an international one-world religion under the banner Antichrist?

Over a century ago this unification of all religions was foreshadowed in the writings of 19th century Freemason and excommunicated priest, Canon Roca (1830-1893), who predicted that “the liturgy of the Roman Church will shortly undergo a transformation at an *ecumenical council” in a move “to deprive the Church of its supernatural character, to amalgamate it with the world, to interweave the denominations ecumenically instead of letting them run side by side as separate confessions, and thus to pave the way for a standard world religion in the centralized world state.” (Bishop Rudolph Graber PhD, Athanasius and the Church in our Time, 1974)

The dark forces of the global elite are the ones spearheading this one-world ecumenical unity for the downfall and enslavement of mankind, which means the most pastoral thing the pope could do is to rescue the flock from this plague, and not surrender them to it. Pastoral care consists in maintaining the tradition of the Faith for the welfare of the people, as expressed by St. Pope Pius X: “The true friends of the people are neither revolutionaries nor innovators, but men of tradition.”

To say that Catholics and Lutherans will celebrate the Reformation "together" is to say they're on the same side of the fence. The Holy Father says the commemoration is not to be a "triumphalist celebration" where we commemorate the Church’s triumph over the Reformation, but where we rather “confess our common faith" with Lutherans.

Since when do Catholics share in the doctrine of heretics and schismatics? To not rejoice over the Church's verdict against Luther is to rejoice with him. "He that is not with me is against me." (Matt. 12:30) The Council of Trent put the dog out five centuries ago when it rightfully condemned Luther’s work, but Vatican II unfortunately let the dog back in. This seems to be what the coming 2017 commemoration is all about.

Faithful Catholics have no recourse but to either stand behind the Church's verdict against Luther, or be partakers in his sins. In the words of St. Paul: "You cannot drink the chalice of the Lord, and the chalice of devils: You cannot  be partakers of the table of the Lord, and of the table of devils.” (1 Corinthians 10:21)

WE SEEM TO FORGET that Luther was a raving heretic who was driven by the devil to tear the Faith asunder in Europe. His definition of “repentance” was to reject Catholicism, evidenced by his hateful words against the Mass: “It is indeed upon the Mass as on a rock that the whole papal system is built, with its monasteries, its bishoprics, its collegiate churches, its altars, its ministries, its doctrine, i.e., with all its guts. All these cannot fail to crumble once their sacrilegious and abominable Mass falls.” (Martin Luther, Against Henry, King of England, 1522, Werke, Vol. X, p. 220.)

Luther also contributed mightily to the mass murder of 70,000-100,000 peasants during the German Peasant War (1524-1525), which his Reformation helped to spark. Consider the following from Luther: "To kill a peasant is not murder; it is helping to extinguish the conflagration. Therefore let whoever can, smite, slay, and stab them secretly or openly, remembering that nothing can be more poisonous, hurtful or devilish than a rebel…. On the obstinate, hardened, blinded peasants let no one have mercy, but let whoever is able, hew, stab, and slay them like mad dogs." (Erlangen Edition of Luther’s Works, Vol. 24)

In 1526 Luther justified his killing of the peasants, saying, "I, Martin Luther, have during the rebellion slain all the peasants, for it was I who ordered them to be struck dead. (Erlangen LW, Vol. 59, p. 284)

Luther furthermore blasphemed against the Christ, revealing his deficit of faith. “Christ committed adultery first of all with the woman at the well… secondly with Mary Magdalene, and thirdly with the woman taken in adultery.” (Luther’s Works, American Edition, Volume 54, p. 154, Concordia Publishing House)

As for his teaching on salvation and justification, the man was a crackpot who called humble contrition “hypocrisy” and who insisted that Jesus died on the cross so that we can sin freely without the fear of eternal punishment.  Consider Luther’s own words:

“Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly... No sin will separate us from the Christ, even though we commit fornication and murder a thousand times a day.” (From Luther’s letter to Philip Melanchthon, August 1, 1521, LW Vol. 48, pp. 281-282)

Herein is the foundation of Protestantism which asserts that Jesus already “paid the price,” so that works will neither save nor condemn us. This is a devious lie with no scriptural basis, yet Luther knew that he could hook people with it by convincing them that it is taught in the Bible. His ploy was to twist the Scriptures, both in the wording and the interpretation, to establish the false premise that the use of our free will to please God is vain.

In planning his strategy he had his pet verses marked out which, in their twisted form, became ammunition to induce this licentious, worry-free attitude about sin. Knowing the temptation of human nature to shun responsibility for sin, the seducer invented the idea of "sin and be saved," and then used Scripture to try to substantiate his lunacy. The following is perhaps his favorite argument for advancing his doctrine:

"By the works of the law no flesh shall be justified before him... For we account a man to be justified by faith, without the works of the law." (Romans 3: 20,28)

The law mentioned here has nothing to do with the Law of Christ or the performance of good works, but refers specifically to the Old Mosaic Law wherein they practiced circumcision and offered animal sacrifices to expiate for sin, with the observance of certain feast days, etc. Christ came to do away with these former works so that we are no longer under the Law of Moses, but under the Law of Christ. And this is what the Scripture is saying, that we are not justified by being Jew, but are justified by being Christian. Period. The old Jewish works are dead.

Unfortunately heretics have had a field-day with this and other like verses, thinking they have liberty to sin and to avoid good works, when in fact no such liberty is given in the Bible. It was Luther who started this idea that we don’t have to please God with works, before which it never existed in Christian history. Luther obviously didn’t think Christ was worth working for, which is what his rant boiled down to. The Gospel makes it clear that it's not only what we do that can banish souls to the eternal fires, but what we fail to do in good works.

The 25th chapter of St. Matthew states that those who neglect their religious duties in life will be hurled into hell by the Just Judge, who at His Second Coming will declare to them: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink. I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me... And these shall go into everlasting punishment." (Matthew 25: 41-46)

St. Paul exhorts the faithful of God to work out their salvation "with fear and trembling" (Phil. 2:12), because "the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works." (Matthew 16:27)  A man's works then are what justify and keep him. (James 2:17)       "For not the hearers of the law are just before God, but the doers of the law shall be justified." (Romans 2:13)

If there is one thing we learn from the Gospel, it is that lip service and false protestations will not save us.

Jesus himself says, "Why do you call me, Lord, Lord, and do not the things which I say?" (Luke 6:46) Christ indeed is the Savior of the world, but He will not save anyone unless they do what He says. "Not everyone that says to me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that does the will of my Father who is in Heaven, he shall enter into the Kingdom of Heaven." (Matthew 7: 21)

What Luther lacked above all was faith. He called Jesus an adulterer, rejected several books of the Bible,    denied the necessity of good works for salvation, scorned the reality of indulgences, and denied that priests have the power to forgive sins. He maintained that the priest's role in confession is to simply declare to the penitent the forgiveness that is already his from God, arguing that it doesn't come through the priest.

This is heresy. Jesus told his representatives in the priesthood: "Receive the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall not forgive, they are not forgiven." (John 20: 22,23) Clearly we see that without the absolution (forgiveness) of the priest, the penitent is not forgiven by God.

In short, Martin Luther didn’t agree with the teachings of Jesus Christ, and had no qualms about ripping His doctrine to shreds before the people. He was a classic hypocrite, constantly accusing others of his own errors  and touting himself about his “justifications in faith,” when in fact he had no faith. He was an infidel, a blasphemer, an adulterer and a murderer, and now Rome wants to find common ground with him in 2017? Why not just   celebrate the anniversary of the Third Reich?

Every one of Luther’s charges against the Catholic Church were irrational and false. For instance he accused the clergy of “selling indulgences” in the confessional, which is not true. When penitents came to confession it was common at that time for priests to administer a penance in the form of having them place money in the Church’s treasury, because funds were needed to complete the Basilica of St. Peters in Rome. We might say a Peter’s pence was being raised, which should have exited praise, but this infuriated Luther because he couldn’t tolerate the idea of funding the “papal pig” and his palace.

If anyone would question his motives, let them consider his own words about the Catholic Church: "We too were formerly stuck in the behind of this hellish whore, the new church of the pope... so that we regret having spent so much time and energy in that vile h***. But God be praised and thanked that he rescued us from the scarlet whore." (Luther's Works, Vol. 41, p. 206)

Again Luther says: "I can with good conscience consider the pope a fart-ass and an enemy of God. He cannot consider me an ass, for he knows that I am more learned in the Scriptures than he and all his asses are.” (p. 344) “The papal ass wants to be lord of the church, although he is not a Christian, believes nothing, and can no longer do anything but fart like an ass." (p. 358)

Should the Vatican be commemorating the work of such a man? It is for reason that the Church excommunicated Martin Luther in January 1521, which means the faithful have no choice but to either stand behind this verdict,    or be partakers in his sins. As the Bible says: "You cannot drink the chalice of the Lord, and the chalice of devils” (1 Corinthians 10:21)

It is unfortunate that so many misinformed people listened to the deceiver and allowed themselves to be pulled away from the Catholic Church. Thanks to Luther and his rampage, a better part of Europe was led into apostasy, and now apostates and Catholics are asked to share a “common faith!” What does light have in common with darkness? Benedict XVI even said the Protestant religion is “no religion.”

Charity for separated brethren consists in converting them to the Faith, not in partaking in their errors. The Church from the beginning has forbidden the idea of interreligious dialogue for unity's sake, since our unity is with Christ, not with secular religions. The Church dogmatically teaches that there is no salvation outside the Catholic Church (extra ecclesiam nulla salus), which means Catholics must believe this in order to be saved.

Of all the religions of earth, the Protestant sect is probably the most hostile towards the Catholic Church. It is distinguished by its abhorrence of the Virgin Mary, which is why Protestantism is so radically different than Catholicism, despite what today's ecumenical “experts" might say. Though Protestants are often good people, their sect is not good because it denigrates Mary and runs her into the ground. That is to say, not all Protestants are truly Protestant. Unfortunately it is the true Protestants that Rome is seeking unity with.

Concerning separated brethren who oppose the Faith, St. John says: "If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that says to him, God speed you, communicates with his wicked works." (2 John 1:10,11)

Why then is Rome God-speeding Luther and his schismatic sect? Under the pretext of mercy they’re despising goodness and opening the door to evil. Pastoral charity means closing the door on sin and professing the Catholic Church as the only ark of salvation, even if it means being hated by all men for it. Christ himself demonstrated this selfless zeal in the way he refuted the various religious groups of his day. Never once was He open to error, never once did he show openness to the world and its thinking, but He rather rebuked the Pharisees for their pride and their contempt of majesty. His mercy was on the humble and God fearing who struck their breast, not   on the “stiff-necked and uncircumcised of heart” who insisted on bringing their polluted errors into the temple.  

We pray that Francis will likewise demonstrate this zeal for souls by denouncing the ecumenical Pharisees in Rome that are polluting the faithful with their errors. Jesus mercifully cleansed the lepers, so let Peter follow suit and cleanse this moral leprosy from our midst, lest it work the spiritual death of God’s people.
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Sunday, April 5, 2015
Who was the First Person Christ Appeared to After His Resurrection?

Who was the first person the Risen Christ appeared to? His Mother!

No less than six doctors of the Church, including Sts. Ambrose (c. 340-97), Anselm (1033-1109), and Albert the Great (c. 1206-80) held that Our Lady was the first witness of the Resurrection. Pope Benedict XIV (1740-58) declared that this fact is “based on the tradition proclaimed by ancient architectural and liturgical monuments, starting from Jerusalem itself.”

This acknowledgment, Fr. Hardon contends, finds further expression in the famous Spiritual Exercises of the founder of the Jesuits, St. Ignatius of Loyola (1491-1556). The Spanish priest simply assumes that Jesus appeared in body and soul to His Blessed Mother immediately after rising from the dead. In fact, St. Ignatius makes this Marian mystery the first of 14 meditations on the risen life of Christ. It is the key meditation that introduces the capstone of the spiritual exercises, the “contemplation for obtaining divine love.”

Such an apparition is mentioned in the visions of Blessed Anne Catherine Emmerich as well.

While the first recorded person that our Lord appeared to was St. Mary Magdalene, the Scriptures do not say that St. Mary Magdalen was the first person to see the Risen Lord. There is nothing contrary to Scripture to believe He first appeared to His Mother and such a mystical apparition was not mentioned in the Scriptures. After all, St. John clearly wrote that not all events concerning our Lord were written in the Gospels or else "if they were written every one, the world itself, I think, would not be able to contain the books that should be written" (John 21:25).

Such a truth is further expressed by the great Liturgist and scholar, Dom Gueranger, in his "Liturgical Year" work: "Meanwhile, our risen Jesus, seen by no other mortal eye, has sped to his most holy Mother. He is the Son of God; he is the vanquisher of death; but he is likewise the Son of Mary. She stood near him to the last, uniting the sacrifice of her mother’s heart with that he made upon the Cross; it is just, therefore, that she should be the first to partake of the joy of his Resurrection. The Gospel does not relate the apparition thus made by Jesus to his Mother, whereas all the others are fully described. It is not difficult to assign the reason. The other apparitions were intended as proofs of the Resurrection; this to Mary was dictated by the tender love borne to her by her Son. Both nature and grace required that his first visit should be to such a Mother, and Christian hearts dwell with delight on the meditation of the mystery. There was no need of its being mentioned in the Gospel; the tradition of the holy Fathers, beginning with St Ambrose, bears sufficient testimony to it; and even had they been silent, our hearts would have told it us. And why was it that our Saviour rose from the tomb so early on the day he had fixed for his Resurrection? It was because his filial love was impatient to satisfy the vehement longings of his dearest and most afflicted Mother. Such is the teaching of many pious and learned writers; and who that knows aught of Jesus and Mary could refuse to accept it?"

A blessed Easter to all!  Christ is Risen from the dead!  Alleluia!
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Thursday, April 2, 2015
The Holy Week Office of Tenebrae


During the Sacred Triduum, the Matins and Lauds of the Divine Office are often sung in a haunting service known as the Tenebrae service (“tenebrae” meaning “shadows”), which is basically a funeral service for Our Lord.  On Wednesday evening/night, the Thursday office is traditionally said.  And in like manner, on the evening before, the Office for the next day is said.

During the Matins on Good Friday, one by one, the candles are extinguished in the Church, leaving the congregation in total darkness, and in a silence that is punctuated by the strepitus (a loud clatter intended to evoke the earthquake that was said to happen at the moment of death) meant to evoke the convulsion of nature at the death of Christ. It has also been described as the sound of the tomb door closing.

Consider purchasing a guide book to continue reading more on this aspect of the Triduum.  These booklets will allow you to learn in more detail the Liturgy of the Tenebrae Service for the Triduum:
http://www.cantius.org/go/webstore/product/tenebrae_service_booklets/
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