Liturgy Of The Tridentine Mass

Liturgy of the Tridentine Mass The Mass is divided into two parts, the Mass of the Catechumens and the Mass of the Faithful. Catechumens, those being instructed in the faith,[36] were once dismissed after the first half, not having yet professed the faith. Profession of faith was considered essential for participation in the Eucharistic sacrifice.[37] This rule of the Didache is still in effect. It is only one of the three conditions (baptism, right faith and right living) for admission to receiving Holy Communion that the Catholic Church has always applied and that were already mentioned in the early second century by Saint Justin Martyr: "And this food is called among us the Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined" (First Apology, Chapter LXVI).

[edit] Mass of the Catechumens The first part is the Mass of the Catechumens.[38] [edit] Prayers at the foot of the altar

Et tibi, pater ("and to you, Father"). Servers recite Confiteor at start of a Low Mass. •

Asperges (Sprinkling with holy water, Psalm 51:9, 3) is a penitential rite that ordinarily precedes the principal Mass on Sunday.[39] In the sacristy, a priest wearing an alb, if he is to celebrate the Mass, or surplice, if he is not the celebrant of the Mass, and vested with a stole, which is the color of the day if the priest is the celebrant of the Mass or purple if he is not the celebrant of the Mass, exorcises and blesses salt and water, putting the blessed salt into the water in the form of a cross once while saying, "Commixtio salis, etc." After that, the priest, vested in a cope of the color of the day, while the choir sings an antiphon and a verse of

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Psalm 50/51 or 117/118, sprinkles with the holy water the altar three times, and then the clergy and the congregation. This rite, if used, precedes the Prayers at the Foot of the Altar. During the Easter season, the "Asperges me..." verse is replaced by the "Vidi aquam..." verse, and "Alleluia" is added to the "Ostende nobis..." verse and to its response. Sign of the Cross o The priest, after processing in with the servers and, at Low Mass, placing the veiled chalice on the centre of the altar, makes the sign of the Cross at the foot of the altar. At Solemn Mass, the chalice is placed beforehand on the credence table. Psalm 43 42 ("Judica me, Deus"), preceded and followed by the antiphon "Introibo ad altare Dei, ad Deum qui laetificat juventutem meam", is recited by the priest, alternating with the servers, who symbolically represent the people. Then the priest makes again the sign of the Cross, saying: "Our help is in the name of the Lord", to which the servers add: "Who made heaven and earth." Confession (Confiteor) o First the priest says the following while bowing low:

"Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joanni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et vobis, fratres (tibi, Pater), quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vos, fratres (te, Pater), oráre pro me ad Dóminum Deum nostrum." (Translation: I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed through my fault, through my fault, through my most grievous fault (in Latin, mea culpa, mea culpa, mea maxima culpa). Therefore I beseech blessed Mary ever Virgin ... and you, brethren, to pray to the Lord our God for me.) The servers pray for the priest: "May Almighty God have mercy on you, forgive you your sins, and bring you to life everlasting." Then it is the servers' turn to confess sinfulness and to ask for prayers. They use the same words as those used by the priest, except that they say "you, Father," in place of "you, brethren", and the priest responds with the same prayer that the servers have used for him plus an extra prayer. •

Some verses are then said by priest and servers, ending with the priest saying: "Oremus" ("Let us pray.") After this he goes to the altar, praying silently "that with pure minds we may worthily enter into the holy of holies", a reference to Ex 26:33-34, 1 Kgs (or 3 Kgs) 6:16, 1 Kgs (or 3 Kgs) 8:6, 2 Chr (or 2 Para) 3:8, Ezek 41:4, and others. He places his joined hands on the altar and kisses it while silently praying that by the merits of the Saints whose relics are in the altar God may pardon all his sins.

[edit] The priest at the altar

Dominus vobiscum ("The Lord be with you") before the Collect. •

Introit o

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The priest again makes the sign of the Cross while he begins to read the Introit, which is usually taken from a Psalm. Exceptions occur: e.g. the Introit for Easter Sunday is adapted from Wis 10:20-21, and the antiphon in Masses of the Blessed Virgin Mary was from the poet Sedulius. This evolved from the practice of singing a full Psalm during the entrance of the clergy, before the Prayers at the Foot of the Altar were added to the Mass in medieval times. This is indicated by the very name of "Introit".

Kyrie This part of Mass is a linguistic marker of the origins of the Roman liturgy in Greek. "Kyrie, eleison; Christe, eleison; Kyrie, eleison." means "Lord, have mercy; Christ have mercy;..." Each phrase is said (or sung) three times. Gloria in excelsis Deo o The first line of the Gloria is taken from Lk 2:14. The Gloria is omitted during liturgical seasons calling for penitence, such as Advent and Lent, both generally having the liturgical color violet, but is used on feasts falling during such seasons, as well as on Holy Thursday. The Collect o The priest turns toward the people and says, "Dominus vobiscum." The servers respond: "Et cum spiritu tuo." ("The Lord be with you." "And with thy spirit"). The Collect follows, a prayer not drawn directly from Scripture. It tends to reflect the season. o

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[edit] Instruction •

The priest reads the Epistle, primarily an extract from the letters of St. Paul to various churches. In his motu proprio Summorum Pontificum, Pope Benedict XVI

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has permitted this to be read in the vernacular language when Mass is celebrated with the people.[40] Between the Epistle and the Gospel two (rarely three) choir responses are sung or said. Usually these are a Gradual followed by an Alleluia; but between Septuagesima Sunday and Holy Saturday, or in a Requiem or other penitential Mass the Alleluia is replaced by a Tract, and between Easter Sunday and Pentecost the Gradual is replaced by a second Alleluia. On a few exceptional occasions (most notably Easter, Pentecost, and in a Requiem Mass), a Sequence follows the Alleluia or Tract. o The Gradual is partly composed of a portion of a Psalm. The Gospel reading, an extract from one of the four Gospels o Before the reading or chanting of the Gospel, which, in the case of Mass celebrated with the people, Pope Benedict XVI has permitted to be done in the vernacular language, the priest prays: "Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias...", a reference to Isaiah 6:6. In this passage, after being cleansed by the angel, Isaiah was instructed to prophesy. The Sermon o Before the sermon, the priest may make announcements, especially of marriages, requirements of the liturgical season such as fasting, events for the week, and requests to pray for the ill or deceased. If the Epistle and the Gospel have been read in Latin, it is customary also for the priest to read a vernacular translation of at least the Gospel, before giving the sermon. The sermon is required on all Sundays and Holy Days of Obligation. The Creed o This is the Nicene Creed, professing faith in God the Father, in God the Son, the Word made flesh, in God the Holy Ghost, and in the Holy Church. At the mention of the Incarnation, the celebrant and the congregation genuflect.

[edit] Mass of the Faithful The second part is the Mass of the Faithful.[41] [edit] Offertory

Offering the chalice with the prayer "Suscipe, Sancte Pater" at the Offertory •

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Offertory Verse o After greeting the people once more ("Dominus vobiscum/Et cum spiritu tuo") and giving the invitation to pray (Oremus), the priest enters upon the Mass of the Faithful, from which the non-baptized were once excluded. He reads the Offertory Verse, a short quotation from Holy Scripture which varies with the Mass of each day, with hands joined. Offering of Bread and Wine o The priest offers the host, holding it on the paten at breast level and praying that, although he is unworthy, God may accept "this spotless host (or victim, the basic meaning of hostia in Latin) for his own innumerable sins, offences and neglects, for all those present, and for all faithful Christians living and dead, that it may avail unto salvation of himself and those mentioned. He then mixes a few drops of water with the wine, which will later become the Blood of Jesus, and holding the chalice so that the lip of the chalice is about the height of his lips, offers "the chalice of salvation", asking that it may "ascend with a sweet fragrance." He then prays a prayer of contrition adapted from Dan 3:39-40. Incensing of the offerings and of the faithful o At a High Mass, the priest blesses the incense, then incenses the bread and wine. Among the prayers the priest says is Psalm 141:2-4: "Let my prayer, O Lord, be directed as incense in Thy sight;...", which is prayed as he incenses the altar. The priest then gives the censer to the deacon, who incenses the priest, then the other ministers and the congregation. Washing the hands o The priest prays Psalm 26:6-12: "I will wash my hands among the innocent..." Prayer to the Most Holy Trinity o This prayer asks that the Divine Trinity may receive the oblation being made in remembrance of the passion, resurrection and ascension of Jesus

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and in honor of blessed Mary ever Virgin and the other saints, "that it may avail to their honour and our salvation: and that they may vouchsafe to intercede for us in heaven..." Orate fratres, Suscipiat and Secret; Amen concludes Offertory o Here the priest turns to the congregation and says the first two words, "Orate, fratres," in an elevated tone and then turns around while finishing the exhortation in the secret tone. "Pray, Brethren, that my sacrifice and yours may be acceptable to God the Father almighty." o The altar servers respond with the Suscipiat to which the priest secretly responds, "Amen.": Suscipiat Dominus sacrificium de manibus tuis, ad laudem et gloriam nominis sui, ad utilitatem quoque nostram, totiusque ecclesiae suae sanctae. A translation in the English is: "May the Lord accept this sacrifice at your hands, to the praise and glory of His name, for our good and the good of all His Holy Church." o The Priest then says the day's Secret inaudibly, and concludes it with Per omnia saecula saeculorum aloud. o The altar servers and congregation respond with "Amen."

[edit] Consecration •

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preface of the Canon o "The Roman Canon dates in essentials from before St. Gregory the Great, who died in 604, and who is credited with adding a phrase to it.[42] (See History of the Roman Canon.) It contains the main elements found in almost all rites, but in an unusual arrangement and it is unclear which part should be considered to be the Epiclesis. o Dominus vobiscum. Et cum spiritu tuo. Sursum corda. Habemus ad Dominum. Gratias agamus Domino Deo nostro. Dignum et justum est. The first part can be seen above at the Collect; the rest means: Lift up your hearts. We lift them up unto the Lord. Let us give thanks to the Lord our God. It is meet and right. o Next a preface is prayed, indicating specific reasons for giving thanks to God. This leads to the Sanctus.[43] Canon or Rule of Consecration[44] o Intercession (corresponding to the Reading of the Diptychs in the Byzantine Rite - a diptych is a two-leaf painting, carving or writing tablet.[45])  Here the priest prays for the living; that the Church may be united and that God may govern it together with the Pope and "all true believers and professors of the Catholic and Apostolic Faith". Then specific living people are mentioned, as are those present, and all those known to God as faithful. Then Mary ever Virgin, the Apostles, and Popes and other Martyrs are mentioned, for they live in Heaven as members of the Church Triumphant. o Prayers preparatory to the Consecration

A prayer that God may graciously accept the offering and deliver [us] "from eternal damnation". Consecration (Transubstantiation) and major Elevation 

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Elevation of the chalice during the Canon of the Mass at a High Mass The passage Lk 22:19-20 is key in this section. In Summa Theologiae III 78 3 Thomas Aquinas addresses the interspersed phrase The Mystery of Faith. Oblation of the Victim to God  An oblation is an offering;[46] the pure, holy Victim is now offered, with a prayer that God may accept the offering and command His holy angel to carry the offering up, and that those who will receive the Body and Blood "may be filled with every grace and heavenly blessing." Remembrance of the Dead  The priest now prays for the dead ("those who have gone before us with the sign of faith and sleep the sleep of peace") and asks that they may be granted a place of refreshment, light and peace. This is followed by a prayer that we may be granted fellowship with the apostles and martyrs. Some martyrs, men and women, are then mentioned by name. End of the Canon and minor Elevation; Amen ratifying the Canon prayer  The concluding doxology is: "Through Him, and with Him, and in Him, be unto Thee, O God the Father almighty, in the unity of the Holy Ghost, all honour and glory, world without end." 

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[edit] Communion •

The Lord's Prayer and Libera nos[47] o The "Libera nos" is an extension of the Lord's Prayer developing the line "sed libera nos a malo" ("but deliver us from evil"). The priest prays that we may be delivered from all evils and that the Virgin Mary, Mother of God, together with the apostles and saints, may intercede to obtain for us peace in our day.

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Fraction of the Host o During the preceding prayer, the priest breaks the consecrated Host into three parts, and after concluding the prayer drops the smallest part into the Chalice while praying that this commingling and consecration of the Body and Blood of Christ may "be to us who receive it effectual to life everlasting." Agnus Dei o "Agnus Dei" means "Lamb of God." The priest then prays: "Lamb of God, who takest away the sins of the world, have mercy on us." He repeats this, and then adds: "Lamb of God, who takest away the sins of the world, grant us peace." The Mass of the Last Supper on Holy Thursday has "have mercy on us" all three times. In Requiem Masses, the petitions are "grant them rest" (twice), followed by "grant them eternal rest." The Pax o The priest asks God to look not to [our] sins but to [our] faith. He prays for peace and unity within the Church, and then, if a High Mass is being celebrated, gives the sign of peace, saying: "Peace be with you." Prayers preparatory to the Communion o In the first of these two prayers for himself, the priests asks that by Holy Communion he may be freed from all his iniquities and evils, be made to adhere to the commandments of Jesus and never be separated from him. In the second he asks: "Let not the partaking of Thy Body, O Lord Jesus Christ...turn to my judgment and condemnation: but through Thy goodness may it be unto me a safeguard...." Receiving of the Body and Blood of our Lord o Several prayers are said here. One of these, prior to communion, is based on Matthew 8:8: "Lord, I am not worthy...." If the priest is to give Communion to others, he holds up a small host and says: "Behold the Lamb of God ..."; then says three times "Lord, I am not worthy ..."; and then gives Communion, saying: "May the Body of Our Lord Jesus Christ preserve your soul for eternal life. Amen."[48]

[edit] Thanksgiving •

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Prayers during the Ablutions o The prayers now focus on what has been received, that "we may receive with a pure mind", "that no stain of sin may remain in me, whom these pure and holy sacraments have refreshed." Communion Antiphon and Postcommunion o The communion antiphon is normally a portion of a Psalm. The Postcommunion Prayer is akin to the Collect in being an appropriate prayer not directly drawn from Scripture. Ite Missa est; Blessing o "Go, you are dismissed." The word "Mass" derives from this phrase. o After saying a silent prayer for himself, the priest then gives the people his blessing.

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The Last Gospel o The priest then reads the Last Gospel, the beginning of the Gospel of John, John 1:1-14, which recounts the Incarnation of the Son of God. On certain occasions, as for instance at the Day Mass on Christmas Day, another Gospel passage was read instead because that Gospel is read as the Gospel of the Mass, but Pope John XXIII's revision of the rubrics decreed that on those and on other occasions the Last Gospel should simply be omitted.

[edit] Prayers after Mass (not part of the liturgy) [edit] Public •

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Pope Leo XIII prescribed that three Ave Marias, a Salve Regina followed by a versicle and response, and a prayer for the conversion of sinners and the freedom and exaltation of Holy Mother the Church, and a prayer to Saint Michael the Archangel be recited following a Low Mass celebrated with the people. Pope Pius X added a thrice-repeated "Most Sacred Heart of Jesus, have mercy on us." Pope Pius XI ordered that these prayers be said for the conversion of Russia. In English-speaking countries they were recited in the vernacular; but in countries such as Italy Latin was the language used. Since these Leonine Prayers were suppressed with effect from 7 March 1965,[49] and since they were never part of the Mass itself and were never included even in an appendix of the Roman Missal, specifically the 1962 typical edition, it is unclear whether they are to be considered obligatory in present-day public celebrations of the Tridentine Mass in accordance with the motu proprio Summorum Pontificum.[50] A similar uncertainty attaches to the status in present-day Tridentine Masses of the long-standing tradition in Ireland for the priest to recite in Latin, together with the altar servers, the psalm De profundis immediately after Mass. When the Leonine Prayers were introduced, they were placed after the De profundis. This custom were abolished at the same time as the suppression of the Leonine Prayers, and so after the time of the 1962 Missal.