Bible Translations and Interpretations

I have a few different Bible versions now, and from that has grown a curiosity about the many different Bible translations there are available. I understand that there is not a 'perfect' translation of the Bible, but I was surprised to find that some verses that are in the Douay Rheims, for example, that are not in other Catholic translations I have.

The main Bible I use is the Douay Rheims. I recall once reading the best version of the Bible to have is the one you will read, pointing to the fact that many Catholics are not as familiar with Scripture as other Christian groups. The Bible fascinates me, I am strongly drawn to not just reading Scripture but understanding it, too. That might seem like an obvious statement to make, after all it would be silly to read the Bible and NOT understand it!! But I love digging through Scripture, and getting into the deeper meaning. That is what I mean when I say I want to understand. It is an immense joy when I read a particular Scripture passage, and then I find it connected to something else, something from the Old Testament. Or when new light is shone upon Scripture, after reading an interpretation from the early Church fathers. When I read the Douay Rheims, for all the unusual way with words, it just sings to my heart, like the most glorious poetry, the words create three dimensional images and I can truly appreciate the beauty of the Word of God.

Apart from the Douay Rheims, the Bible translations I have are the RSV CE, the new CTS Bible which is the translation we use in Mass, and a recently purchased Christian Community Bible, Catholic Pastoral edition. Each has it's own benefits, the RSV I use to help me understand the more difficult English you come across on the Douay Rheims, the CTS Bible is good for the fact it is the version used in Mass, and has good chapter introductions and some on page annotation, and some links to other verses in other books of the Bible that relate to that particular passage. The Community Christian edition has more informative notes on each page, it reads almost like a Bible commentary.

I recently noticed that there is a verse in the Douay Rheims version of the first letter of John that is not in the other Bibles. Only one verse, maybe, but it does make me wonder if there are others that are different. I can understand versions being different, in style of English used and if verses are literally translated or paraphrased, but for a verse to be missing, it did surprise me.

In the Douay Rheims, 1 Jn 5:7 it reads:

And there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one.

The RSV reads:

And the spirit is the witness, because the spirit is the truth.

The CTS Bible reads:

so that there are three witnesses,

And the Christian Community Bible says:

There are then three testimonies:

It will help to expand these out a bit, so here is each version, in the same order as above, but this time 1 Jn 5:6-7-8
Douay Rheims:

6 This is he that came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the Spirit which testifieth, that Christ is the truth.
7 And there are three who give testimony in heaven, the Father, the Word and the Holy Ghost. And these three are one.
8 And there are three that give testimony on earth: the spirit, and the water and the blood: and these three are one.

RSV

6 This is he who came by water and blood, Jesus Christ, not with water only but with the water and the blood.
7 And the Spirit is the witness, because the Spirit is the truth.
8 There are three witnesses, the Spirit, the water, and the blood; and these three agree.

CTS Bible:

Jesus Christ who came by water and blood, not with water only, but with water and blood; with the Spirit as another witness - since the Spirit is the truth -
7 so that there are three witnesses,
8 the Spirit and the water and the blood, and all of them agree.

Finally, the Christian Community Bible:

6 Jesus Christ was acknowledged through water, but also through blood. Not only water, but water and blood. And the Spirit, too, witnesses to him for the Spirit is truth.
7 There are then three testimonies:
8 the Spirit, the water and the blood, and these three witnesses agree.

It is also fascinating that in verse 6 the Douay Rheims says that it is the Spirit that testifies that Christ is truth, but in all three other versions it is the Spirit who is truth. It may make a difference, it may not, I don't understand, yet, but it is fascinating that the differences are there at all.

Out of curiosity, I thought I would look through the KJV Bible I own. This Bible is a study version, it usefully links verse readings throughout the whole Bible, very helpful. I truly wish for an authoritative Catholic Bible that has similar links. The KJV was a gift, from some dear friends. I find that in discussion with other Christians it is useful to have to hand the version of the Bible they will invariably quote from and to compare with Catholic Bibles. It helps to see where Protestant Bibles have been altered to reflect Protestant teaching and conflict with Catholic teaching*. In fact, the very reason I was initially looking through this particular letter of John was to show where in the Bible you could find evidence of the Trinity. V7, with the Father, the Word, and the Spirit, and these three are one, seems quite clear to me. The KJV Bible says:

6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth
7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one
8 And there are three that bear witness in earth, the Spirit and the water and the blood: and these three agree in one

(The italics exist also in the KJV)

Almost identical to the Douay Rheims, but also in verse 6 the KJV translates the Spirit is truth, where the Douay Rheims translates it as Christ is the truth.

It truly is fascinating to get into Scripture in such detail, and it has inspired me to look for courses in my local area where I can join with others to learn more about Scripture, to learn more about the major languages and why translations are presented as they are, and why there is such variation even amongst Catholic Bibles.

*An example of this can be seen in Acts, 19:35 or Romans 11:4. The word image in italics is used in the KJV, intending to imply that Catholics worship images. Frequently the words Idols and Idolators are changed to images and image-worshippers.

Another New Bible

I have a good selection of Bibles now. I recently purchased a Christian Community Bible, Catholic Pastoral Edition and a while ago I purchased the New CTS Catholic Bible. This has the translations we use in Mass. I also have a Douay Rheims Bible and an RSV CE Bible, too. But just recently I have bought a Bible that is just that bit special.

I like to see a Bible that looks special. And the new Bible I have purchased is just beautiful. The cover is ornately designed, reflecting the design of the original version of this Bible that had an engraved cover. I like to see an ornate cover on a Bible, it gives a sense of the beauty that is contained within. This Bible is a Douay Rheims version, and comes complete with notes by Father George Leo Haydock; there are many notes, from around 210 sources, including many of the early Church Fathers. It is really going to help with my Bible study, complimenting the St Jerome Bible commentary and Holy Scripture commentary I bought recently. There is also a Catholic Bible dictionary and a history of the books of the Holy Catholic Bible. The book is huge. It's going to be a great resource for Bible study, but I doubt I will be carrying it around much! I order this from Ebay, $124.99, a special gift that I was able to buy after selling a few old items I had on Ebay. This Bible is printed and distributed through the Catholic Treasures website, the page for this Bible is here.

Here are a few pictures:

A Quirky Meme

I got tagged for a Meme, from the UkOk blog. I did something similar before. Then it was to list some totally unimportant things, quirks or habits. It has evolved a bit now, I need to list just 6 quirky habits. Before, I mainly listed some unimportant things about me, but quirky habits? Do I have any, I ask myself? First, the rules:

1. Link the person(s) who tagged you
2. Mention the rules on your blog
3. Tell about 6 unspectacular quirks of yours
4. Tag 6 fellow bloggers by linking them
5. Leave a comment on each of the tagged blogger’s blogs letting them know they’ve been tagged

Ok, so one and two are done. Now, 6 quirky habits....

1. I always eat my meals in a particular order. The food on my plate always gets eaten in the same order, I can't stand the idea of eating food in a different way.

2. In a similar vein, I always get dressed in the same way, including always putting on the left sock before the right. It just feels so unnatural to put the right one one first! I guess these habits suggest I am an ordered person who likes things 'just so' but nothing could be further from the truth. These really are quirks, because it is nothing to the way I usually am, where everything is messed and disordered.

3. I never pack for holiday until the night before I travel. If I'm traveling in the afternoon or evening, then I will pack that morning. It does bother me, expecially when I'm running round at the last minute. I regularly forget things and always promise the next time I will be better organised. But it never happens.
Not only that, I never get travel money in advance, either.

4. Another 'in the same order' quirk. I always read blogs in a particular order, starting from the bottom of my blogroll and working my way up. Some blogs I read daily, others weekly, but whichever I read it is always in the same manner.

5. I never throw away envelopes. Not because I re-use them, I just store them. The box where I keep my bills and invoices is as half full with envelopes as anything else. I don't particularly have a fetish for envelopes or anything, I think it is more related to the fact I am too lazy to sort through it all.

6. I always sit in the same place in Church. I'm not sure this is so quirky, as just convenience. I like the position, it is well situated, and most importantly I get to control the kneeler! I can't stand the kneeler being down when I stand up, and have become quite adept at lifting and lowering the kneeler with my foot. As I usually get to Mass quite early it has never happened that someone else is sitting where I normally sit. I'm not sure what I would do if that were the case...

And that's it. It took me *ages* to write this post, I most be the most boring person around, if those are the only quirky habits I have! To be fair, I'm sure there are a lot more, I'm just not aware of them, as I probably see them as quite normal behaviour patterns.

Now, I am supposed to 'tag' 6 people, but completely against the spirit of the Meme I'm going to leave it open. If you read this and you have some quirks you want to share with the blogging world, feel free. Just link back and let me know so I can come take a look :-)

(Edit - I've decided to 'enforce' the Meme onto just one person, Mr ED from ellasdevil.blogpsot.com - Consider yourself 'tagged!')

St Augustine and Me.

On my journey to the Catholic Church, I needed to choose a Saint who I admired, who maybe had a story that I identified with, or had lived a live I admired or maybe was patron of something important to me. I would then honour this Saint by choosing their name as my confirmation name. As we came closer to the Easter vigil, nothing had been decided, but I thought I would possibly choose St Joseph as my confirmation Saint. I love St Joseph immensely, from the little that is written about him in Scripture you can already know the type of man he is, his qualities of honesty, integrity and bravery, his justness, his righteousness, were all qualities to be admired. Also, I sometimes feel he is marginalised a little in the Church, and I just feel very close to St Joseph.

During Lent, in our Parish as in many others I presume, we organise some Lent study groups. The Diocese provides some literature in small booklets as a basis to work from, and for a couple of hours every week the group will get together and discuss various related issues. The first Lent group I went to last year had such a profound effect on the way I approach my Faith that I was eagerly anticipating this one.

It was during this year's Lent group that I came to choose St Augustine as my confirmation Saint.

Our group this year was a good spread of older and younger, seasoned Catholic and newbies. During our first session, amongst the discussion, one member of our group made a comment about 'that wretched man Augustine'. I was quite shocked and asked "Do you mean St Augustine?" He clearly did, but I just questioned to clarify as I was surprised to hear someone who admittedly I didn't know a great deal about, but knew was an important figure in Church history, a Doctor of the Church, being described as a 'wretched man'. That was the spark. I went home, looked up St Augustine on the web, read biographies, learnt a few quotes, ordered a copy of the Confessions of St Augustine from Amazon, and we were set.

The Gospel readings during Lent were some of the beautiful readings from the Gospel of St John, including the blind man given sight, Jesus talking to the Samaritan woman at the well, and the raising of Lazarus. I was also still in RCIA during this time, so I was studying the Gospel readings for that as well as the Lent groups. Everywhere I looked, I was bombarded with quotes from St Augustine. I discovered the excellent Catena Aurea, which is loaded with quotes from St Augustine as well as many other Church Fathers, I was reading the Augustine tracts on the Gospel of John, even on podcasts I downloaded I was hearing quotes from St Augustine. For the whole of Lent, and since then, I just made a really strong connection, and when my friend pointed out the obvious, that with such a strong connection St Augustine should be my confirmation Saint, that's what happened. The whole Easter Vigil service was special for so many reasons, first time taking communion, being fully received into the Church, but I won't ever forget when the Priest, anointing me with the oil, called me Augustine. That was indeed a special moment.

I saw Peter shortly after Easter, the man who had called St Augustine "That wretched man" at our Lent group. I told him that thanks to him, I had been inspired to take Augustine as my confirmation name. He just chuckled, it was a good moment.

And all of that, I write today, because today is the feast day for St Augustine. The first time I can celebrate today as an Onomastico (That word is what we use in Italian for our name day, when it's the feast day of the saint we share a name with. It's almost as important as a birthday.)
It seems the only way to finish is with this beautiful writing from St Augustine:

Late have I loved You,
Beauty ever old yet ever new!
Late have I loved You!
You were within me, but I was outside.
There I sought You, as I rushed about
among the beautiful things you had made.
You were with me,
but I was not with You.
The beautiful things of this world
kept me far from You.
You called. You cried.
You burst through my deafness.
You scattered my blindness.
I breathed Your fragrance
and now I pine for You.
I tasted You,
and I hunger and thirst for You.
You touched me,
and I burn with desire
for Your peace.

Saint Monica

Today is the feast day of Saint Monica, the mother of St Augustine. It is always interesting to read about the lives of the saints, and what I've read of St Monica is certainly an inspiration. Apparently she was married to a man who was not Christian, and who was abusive. She lived with her abusive husband and not so nice mother-in-law, yet through patience, prayers and penance she converted them both to the Catholic Faith.

More famously, it is through her prayers and acts of penance that she brought to conversion her son, Augustine. To me this example of perseverance is something we should all keep in mind when we pray. Not only was St Monica praying for others, she was persistent, without losing faith when her prayers were not answered immediately. Living the way we do today with access to instant information on the internet, instant on-demand access to films and tv programs and the 'fast food' style of service, it is easy to lose perspective and expect an instant on-demand reply to our prayers.

Next to the Blessed Virgin, St Monica is one of the best examples of a Christian mother.

St Monica is patron of patience, married women, homemakers and housewives, mothers, wives, widows, alcoholics, difficult marriages, disappointing children, victims of adultery or unfaithfulness, and victims of (verbal) abuse

Exemplary Mother of the great Augustine,
you perseveringly pursued your wayward son
not with wild threats
but with prayerful cries to heaven.
Intercede for all mothers in our day
so that they may learn to draw their children to God.
Teach them how to remain close to their children,
even the prodigal sons and daughters
who have sadly gone astray.

To The Greatest Cheese in the World

Yeah, I know, it's only cheese. But Parmigiano Reggiano is the BEST cheese in the world! (Although Mozzarella di Bufala runs it close!) Thanks to Mark for pointing these adverts out on YouTube:

Parmesan Flavoured Ice Cream

I like Ice Cream, I also like parmesan cheese, but the idea of the two mixed together does not appeal, at all! However, there are plenty of people in China who do like it, it seems. Italo-Chinese company La Perla says people are snapping it up. The ice cream is hand-made, in the traditional manner, with real parmesan cheese.

The taste was immediately excellent, but the biggest problem was getting the consistency right,

said La Perla director Roberto Longoni.

We found that the secret was to choose an 18-month-old cheese, which is sweeter and more elastic,

he said.

In total, La Perla offer over 400 flavours of ice cream; I wonder whether there is another as bad as parmesan flavour?

Source

Laurel and Hardy Again

Here's another clip, this is one of my favourite's. The audio is not English, but there isn't much and it's not really necessary either. Enjoy:

Laurel and Hardy - The Dentist

Inspired by the recent posts on the Mulier Fortis blog, here and here, I thought I'd post this clip from a Laurel and Hardy film, where the guys visit the Dentist:

Catholic Bible Commentary

I recently purchased this book, "A Practical Commentary on Holy Scripture". It's a great introductory to Bible study, and most importantly it is Catholic. Based on the Douay Rheims Bible, each chapter tells a Bible story, with explanations of words and phrases, and explanations of the topics in the Scripture passage, showing the Catholic doctrines contained within Scripture.

I like the way the book is laid out; it is well written, simple to read. It is written to be read, if that makes sense. I don't mean it dumbs down, but neither is the reader assumed to be a theological expert.

It isn't easy to find a good solid Bible study, that is true to Catholic teaching. I'm working towards collecting the available Ignatius Bible study books, and the Navarre Bible series. If you have any recommendations, drop a note in the combox.

The Assumption

Don't Misuse the Name of the Lord

It is one thing I cannot stand, since I became Catholic, and that is people who misuse the name of the Lord. I'm sure you will have heard many of your friends and colleagues exclaiming "Oh my G**" (I'm not even gonna write it, you will know what I mean) in so many situations. It is used extensively on TV, for example in the TV program 'Friends' there is a character called Janice. It was pretty much her 'catchphrase'. It makes me cringe. Very often I will point out when someone in my company has said something like this. Usually it is said out of habit, without any malice intended, although that is not a valid excuse. Even worse, is when the name of the Lord or the name of Christ is used as a curse word, that really upsets me.

This came to mind after I read a post on the Young Fogeys blog. It says that a letter has been sent out from Cardinal Arinze to presidents of Bishops' conferences around the world. Pope Benedict has recently approved a directive that the literal Hebrew pronunciation of the name of God should not be used in song or prayer.

This is the Tetragrammaton, the YHWH. I was told during my RCIA that it was written like this to indicate something that should not be said, to remind people not to mistakenly say the name of God. A fine rule to work by. Our RCIA leader suggested if we were ever in a situation of reading out Scripture aloud we should substitute YAHWEH, using Adonai, or Lord instead.

Radiant Light

On Saturday 13th September there is going to be a day of talk and prayers at Harpenden public hall, entitled 'Discovering the Face of Christ'. There will also be an exhibition of artwork by Elizabeth Wang. You can see some of the artwork on the Radiant Light website. I've been an admirer of this work ever since I first saw it on the EWTN program 'For God So Loved the World' which is hosted by Frances Hogan, who I am also an admirer of. I love the way complicated messages are conveyed with such simplicity and elegance. I could attribute that comment to both the work of Elizabeth Wang and the presentations by Frances Hogan.

I'm really looking forward to this event. It starts at 11 and finishes at 2.30. There will then be Mass at Our Lady of Lourdes at 3pm. Should be a good day.

St Lawrence

Today is the Feast day of St Lawrence. There was a post on the WTDPRS blog the other day, mentioning the Perseid Meteor shower which happens around this time. St Lawrence was martyred on the 10th August 258 A.D. and when mourners took his body away later that evening the sky was filled with streaks of light, prompting the belief that the heavens were weeping for St Lawrence.

There's not a lot known about St Lawrence but I did read this:

As deacon in Rome, Lawrence was charged with the responsibility for the material goods of the Church, and the distribution of alms to the poor. When Lawrence knew he would be arrested like the pope, he sought out the poor, widows and orphans of Rome and gave them all the money he had on hand, selling even the sacred vessels to increase the sum. When the prefect of Rome heard of this, he imagined that the Christians must have considerable treasure. He sent for Lawrence and said, “You Christians say we are cruel to you, but that is not what I have in mind. I am told that your priests offer in gold, that the sacred blood is received in silver cups, that you have golden candlesticks at your evening services. Now, your doctrine says you must render to Caesar what is his. Bring these treasures—the emperor needs them to maintain his forces. God does not cause money to be counted: He brought none of it into the world with him—only words. Give me the money, therefore, and be rich in words.”

Lawrence replied that the Church was indeed rich. “I will show you a valuable part. But give me time to set everything in order and make an inventory.” After three days he gathered a great number of blind, lame, maimed, leprous, orphaned and widowed persons and put them in rows. When the prefect arrived, Lawrence simply said, “These are the treasure of the Church.”

The prefect was so angry he told Lawrence that he would indeed have his wish to die—but it would be by inches. He had a great gridiron prepared, with coals beneath it, and had Lawrence’s body placed on it. After the martyr had suffered the pain for a long time, the legend concludes, he made his famous cheerful remark,

"I am already roasted on one side and, if thou wouldst have me well cooked, it is time to turn me on the other."

St Lawrence is one of the patron's of the City of Rome.

The Mass

I've been reading around various blogs and news services over the last few days, reading about the coming changes in the Mass, the new responses, and the changes in what the Priest will say. I am not long enough Catholic to have an opinion whether the changes are for the better, or not, but it will be interesting to see how people react to the changes. Very often people react negatively to change because it moves them outside their comfort zone. I guess I'm going to need a new Missal, too.

Introductory Rites
1. When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung.
When he has arrived at the altar, after making a profound bow with the ministers, the
Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair.
When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says:

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

The people reply:

Amen.

2. Then the Priest, extending his hands, greets the people, saying:
The grace of our Lord Jesus Christ,
and the love of God,
and the communion of the Holy Spirit
be with you all.

Or:

Grace to you and peace from God our Father
and the Lord Jesus Christ.

Or:

The Lord be with you.

The people reply:

And with your spirit.

In this first greeting, instead of The Lord be with you, a Bishop says:
Peace be with you.

3. The Priest, or a deacon, or another minister, may very briefly introduce the faithful to the Mass of the day.

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Penitential Act*

4. Then follows the Penitential Act, to which the Priest invites the faithful, saying:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.

A brief pause for silence follows. Then all recite together the formula of general confession:
I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned
in my thoughts and in my words,
in what I have done and in what I have failed to do,
And, striking their breast, they say:
through my fault, through my fault,
through my most grievous fault;
Then they continue:
therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.
The absolution of the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

* From time to time on Sundays, especially in Easter time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in Appendix II, pp. 000-000) as a reminder of Baptism.

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Or:
5. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.
A brief pause for silence follows.
The Priest then says:
Have mercy on us, O Lord.
The people reply:
For we have sinned against you.
The Priest:
Show us, O Lord, your mercy.
The people:
And grant us your salvation.
The absolution by the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

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Or:
6. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.
There follows a brief pause for silence.
The Priest, or a deacon or another minister, then says the following or other invocations
with Kyrie, eleison (Lord, have mercy):
You were sent to heal the contrite of heart:
Lord, have mercy. Or: Kyrie, eleison.
The people reply:
Lord, have mercy. Or: Kyrie, eleison.
The Priest:
You came to call sinners:
Christ, have mercy. Or: Christe, eleison.
The people:
Christ, have mercy. Or: Christe, eleison.
The Priest:
You are seated at the right hand of the Father to intercede for us:
Lord, have mercy. Or: Kyrie, eleison.
The people:
Lord, have mercy. Or: Kyrie, eleison.
The absolution by the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

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7. The Kyrie (Lord, have mercy) invocations follow, unless they have just occurred in a formula of the Penitential Act.
V. Lord, have mercy. R. Lord, have mercy.
V. Christ, have mercy. R. Christ, have mercy.
V. Lord, have mercy. R. Lord, have mercy.
Or:
V. Kyrie, eleison. R. Kyrie, eleison.
V. Christe, eleison. R. Christe, eleison.
V. Kyrie, eleison. R. Kyrie, eleison.

8. Then, when it is prescribed, this hymn is sung or said:
Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world,
have mercy on us;
you take away the sins of the world,
receive our prayer;
you are seated at the right hand of the Father,
have mercy on us.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.
Amen.

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9. When this hymn is concluded, the Priest, with hands joined, says:
Let us pray.
And all pray in silence with the Priest for a moment.
Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim:
Amen.

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The Liturgy of the Word
10. Then the reader goes to the ambo and reads the first reading, while all sit and listen.
To indicate the end of the reading, the reader acclaims:
The Word of the Lord.
All reply:
Thanks be to God.

11. The psalmist or cantor sings or says the Psalm, with the people making the response.
12. After this, if there is to be a second reading, a reader reads it from the ambo, as above.
To indicate the end of the reading, the reader acclaims:
The Word of the Lord.
All reply:
Thanks be to God.

13. There follows the Alleluia or another chant laid down by the rubrics, as the liturgical time requires.
14. Meanwhile, if incense is used, the Priest puts some into the thurible. After this, the deacon who is to proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low voice:
May I have your blessing, Father.
The Priest says in a low voice:
May the Lord be in your heart and on your lips
that you may proclaim his Gospel worthily and well,
in the name of the Father and of the Son _ and of the Holy Spirit.
The deacon signs himself with the Sign of the Cross and replies:
Amen.

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If, however, a deacon is not present, the Priest, bowing before the altar, says quietly:
Cleanse my heart and my lips, almighty God,
that I may worthily proclaim your holy Gospel.
15. The deacon, or the Priest, then proceeds to the ambo, accompanied, if appropriate, by ministers with incense and candles. There he says:
The Lord be with you.
The people reply:
And with your spirit.
The deacon, or the Priest:
A reading from the holy Gospel according to N.
and, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and breast.
The people acclaim:
Glory to you, O Lord.
Then the deacon, or the Priest, incenses the book, if incense is used, and proclaims the Gospel.
16. At the end of the Gospel, the deacon, or the Priest, acclaims:
The Gospel of the Lord.
All reply:
Praise to you, Lord Jesus Christ.
Then he kisses the book, saying quietly:
Through the words of the Gospel may our sins be wiped away.
17. Then follows the homily, which is to be preached by a Priest or deacon on all Sundays and holy days of obligation; on other days, it is recommended.

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18. At the end of the homily, the Symbol or Profession of Faith or Creed, when prescribed, is sung or said:

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
And in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
At the words that follow up to and including and became man, all bow.
and by the Holy Spirit was incarnate
of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
And in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
And one, holy, catholic and apostolic Church.
I confess one baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

10
19. Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
At the words that follow, up to and including the Virgin Mary, all bow.
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.

20. Then follows the Universal Prayer, that is, the Prayer of the Faithful or Bidding Prayers.

11
The Liturgy of the Eucharist
21. When all this has been done, the Offertory Chant begins. Meanwhile, the ministers place the corporal, the purificator, the chalice, the pall, and the Missal on the altar.
22. It is desirable that the faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist and perhaps other gifts to relieve the needs of the Church and of the poor.
23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation,
for through your goodness we have received
the bread we offer you:
fruit of the earth and work of human hands,
it will become for us the bread of life.

Then he places the paten with the bread on the corporal.
If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

24. The deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:
By the mystery of this water and wine
may we come to share in the divinity of Christ
who humbled himself to share in our humanity.

25. The Priest then takes the chalice and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation,
for through your goodness we have received
the wine we offer you:
fruit of the vine and work of human hands
it will become our spiritual drink.
Then he places the chalice on the corporal.

12
If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

26. After this, the Priest, bowing profoundly, says quietly:
With humble spirit and contrite heart
may we be accepted by you, O Lord,
and may our sacrifice in your sight this day
be pleasing to you, Lord God.

27. If appropriate, he also incenses the offerings, the cross, and the altar. A deacon or other minister then incenses the Priest and the people.
28. Then the Priest, standing at the side of the altar, washes his hands, saying quietly:
Wash me, O Lord, from my iniquity
and cleanse me from my sin.

29. Standing at the middle of the altar, facing the people, extending and then joining his hands, he says:
Pray, brethren (brothers and sisters),
that my sacrifice and yours
may be acceptable to God,
the almighty Father.
The people rise and reply:
May the Lord accept the sacrifice at your hands
for the praise and glory of his name,
for our good
and the good of all his holy Church.
30. Then the Priest, with hands extended, says the Prayer over the Offerings, at the end of which the people acclaim:
Amen.

13
THE EUCHARISTIC PRAYER
31. Then the Priest begins the Eucharistic Prayer.
Extending his hands, he says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest, raising his hands, continues:
Lift up your hearts.
The people:
We lift them up to the Lord.
The Priest, with hands extended, adds:
Let us give thanks to the Lord our God.
The people:
It is right and just.
The Priest, with hands extended, continues the Preface.
At the end of the Preface he joins his hands and concludes the Preface with the people, singing or saying aloud:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
32. In all Masses, the Priest celebrant is permitted to sing parts of the Eucharistic Prayer provided with musical notation below, pp. 000ff., especially the principal parts.
In Eucharistic Prayer I, the Roman Canon, the words included in brackets may be omitted.

14
EUCHARISTIC PRAYER I
OR THE ROMAN CANON
83. V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
There follows the Preface indicated by the rubrics, which concludes:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

84. The Priest, with hands extended, says:
To you, therefore, most merciful Father,
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:
He joins his hands and says
that you accept
He makes the Sign of the Cross once over the bread and chalice together, saying:
and bless _ these gifts, these offerings,
these holy and unblemished sacrifices,
With hands extended, he continues:
which we offer you first of all
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop,*
and all those who, holding to the truth,
hand on the catholic and apostolic faith.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

15
85. Commemoration of the Living.
Remember, Lord, your servants N. and N.
The Priest joins his hands and prays briefly for those for whom he intends to pray.
Then, with hands extended, he continues:
and all gathered here,
whose faith and devotion are known to you.
For them and all who are dear to them
we offer you this sacrifice of praise
or they offer it for themselves
and all who are dear to them,
for the redemption of their souls,
in hope of health and well-being,
and fulfilling their vows to you,
the eternal God, living and true.
86. Within the Action.
In communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ,
† and blessed Joseph, Spouse of the same Virgin,
your blessed Apostles and Martyrs,
Peter and Paul, Andrew,
[James, John,
Thomas, James, Philip,
Bartholomew, Matthew,
Simon and Jude:
Linus, Cletus, Clement, Sixtus,
Cornelius, Cyprian,
Lawrence, Chrysogonus,
John and Paul,
Cosmas and Damian]
and all your Saints:
through their merits and prayers,
grant that in all things we may be defended
by your protecting help.
[Through Christ our Lord. Amen.]
––––––––––––––––––––

16
PROPER FORMS OF THE COMMUNICANTES
On the Nativity of the Lord and throughout the Octave
Celebrating the most sacred night (day)
when blessed Mary the immaculate Virgin
brought forth the Saviour for this world,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On the Epiphany of the Lord
Celebrating the most sacred day
on which your Only Begotten Son,
eternal with you in your glory,
appeared in a human body, truly sharing our flesh,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
From the Mass of the Paschal Vigil until the Second Sunday of Easter
Celebrating the most sacred night (day)
of the Resurrection of our Lord Jesus Christ in the flesh,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On the Ascension of the Lord
Celebrating the most sacred day
on which your Only Begotten Son, our Lord,
placed at the right hand of your glory
our weak human nature,
which he had united to himself,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On Pentecost Sunday
Celebrating the most sacred day of Pentecost,
on which the Holy Spirit
appeared to the Apostles in tongues of fire,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †

17
87. With hands extended, the Priest continues:
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family;
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
[Through Christ our Lord. Amen.]
––––––––––––––––––––
From the Mass of the Paschal Vigil until the Second Sunday of Easter
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family,
which we make to you
also for those to whom you have been pleased to give
the new birth of water and the Holy Spirit,
granting them forgiveness of all their sins:
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
[Through Christ our Lord. Amen.]
––––––––––––––––––––
88. Holding his hands extended over the offerings, he says:
Be pleased, O God, we pray,
to bless, acknowledge,
and approve this offering in every respect;
make it spiritual and acceptable,
so that it may become for us
the Body and Blood of your most beloved Son,
our Lord Jesus Christ.
He joins his hands.

18
89. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
On the day before he was to suffer
The Priest takes the bread and,
holding it slightly raised above the altar, continues:
he took bread in his holy and venerable hands,
He raises his eyes.
and with eyes raised to heaven
to you, O God, his almighty Father,
giving you thanks he said the blessing,
broke the bread
and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.
90. After this, the Priest continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took this precious chalice
in his holy and venerable hands,
and once more giving you thanks, he said the blessing
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
The Priest shows the chalice to the people, places it on the corporal, and genuflects in
adoration.

19
91. Then the Priest says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.
92. Then the Priest, with hands extended, says:
Therefore, O Lord,
as we celebrate the memorial of the blessed Passion,
the Resurrection from the dead,
and the glorious Ascension into heaven
of Christ, your Son, our Lord,
we, your servants and your holy people,
offer to your glorious majesty
from the gifts that you have given us,
this pure victim,
this holy victim,
this spotless victim,
the holy Bread of eternal life
and the Chalice of everlasting salvation.

20
93. Be pleased to look upon them
with serene and kindly countenance,
and to accept them,
as you were pleased to accept
the gifts of your servant Abel the just,
the sacrifice of Abraham, our father in faith,
and the offering of your high priest Melchizedek,
a holy sacrifice, a spotless victim.
94. Bowing, with hands joined, he continues:
In humble prayer we ask you, almighty God:
command that these gifts be borne
by the hands of your holy Angel
to your altar on high
in the sight of your divine majesty,
so that all of us who through this participation at the altar receive
the most holy Body and Blood of your Son
He stands upright again and signs himself with the Sign of the Cross, saying:
may be filled with every grace and heavenly blessing.
He joins his hands.
[Through Christ our Lord. Amen.]
95. Commemoration of the Dead
With hands extended, the Priest says:
Remember also, Lord, your servants N. and N.,
who have gone before us with the sign of faith
and rest in the sleep of peace.
He joins his hands and prays briefly for those who have died and for whom he intends to pray.
Then, with hands extended, he continues:
Grant them, O Lord, we pray,
and all who sleep in Christ,
a place of refreshment, light and peace.
He joins his hands.
[Through Christ our Lord. Amen.]

21
96. He strikes his breast with his right hand, saying:
To us, also, your sinful servants,
And, with hands extended, he continues:
who hope in your abundant mercies,
graciously grant some share
and fellowship with your holy Apostles and Martyrs:
with John the Baptist, Stephen,
Matthias, Barnabas,
[Ignatius, Alexander,
Marcellinus, Peter,
Felicity, Perpetua,
Agatha, Lucy,
Agnes, Cecilia, Anastasia]
and all your Saints:
admit us, we beg you,
into their company,
not weighing our merits, but granting us your pardon,
He joins his hands.
through Christ our Lord.
97. And he continues:
Through whom
you continue to create all these good things, O Lord;
you make them holy, fill them with life,
bless them, and bestow them upon us.
98. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

22
EUCHARISTIC PRAYER II
99. Although it is provided with its own Preface, this Eucharistic Prayer may also be used with other Prefaces, especially those that present an overall view of the mystery of salvation, such as the Common Prefaces.
V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
It is truly right and just, our duty and salvation,
always and everywhere to give you thanks, Father most holy,
through your beloved Son, Jesus Christ,
your Word through whom you made all things,
whom you sent as our Saviour and Redeemer,
incarnate by the Holy Spirit and born of the Virgin.
Fulfilling your will and gaining for you a holy people,
he stretched out his hands as he endured his Passion,
so as to break the bonds of death and manifest the resurrection.
And so, with the Angels and all the Saints
we proclaim your glory,
as with one voice we sing (say):
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

23
100. The Priest, with hands extended, says:
You are indeed Holy, O Lord,
the fount of all holiness.
101. He joins his hands and, holding them extended over the offerings, says:
Make holy, therefore, these gifts, we pray,
by sending down your Spirit upon them like the dewfall,
He joins his hands and makes the Sign of the Cross once over the bread and the chalice together, saying:
so that they may become for us
the Body _ and Blood of our Lord, Jesus Christ.
He joins his hands.
102. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
At the time he was betrayed
and entered willingly into his Passion,
He takes the bread and, holding it slightly raised above the altar, continues:
he took bread and, giving thanks, broke it,
and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

24
103. After this, he continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took the chalice
and, once more giving thanks,
he gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.
104. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.

25
105. Then the Priest, with hands extended, says:
Therefore, as we celebrate the memorial of his Death and Resurrection,
we offer you, Lord,
the Bread of life and the Chalice of salvation,
giving thanks that you have held us worthy
to be in your presence and minister to you.
Humbly we pray
that, partaking of the Body and Blood of Christ,
we may be gathered into one by the Holy Spirit.
Remember, Lord, your Church,
spread throughout the world,
and bring her to the fullness of charity,
together with N. our Pope and N. our Bishop*
and all the clergy.
In Masses for the Dead, the following may be added:
Remember your servant N.,
whom you have called [today]
from this world to yourself.
Grant that he (she) who was united with your Son in a death like his,
may also be one with him in his Resurrection.
Remember also our brothers and sisters
who have fallen asleep in the hope of the resurrection,
and all who have died in your mercy:
welcome them into the light of your face.
Have mercy on us all, we pray,
that with the blessed Virgin Mary, the Mother of God,
with the blessed Apostles
and all the Saints who have pleased you throughout the ages,
we may merit to be co-heirs to eternal life,
and may praise and glorify you
He joins his hands.
through your Son, Jesus Christ.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

26
106. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

27
EUCHARISTIC PRAYER III
107. V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
Then follows the Preface indicated by the rubrics, which concludes:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
108. The Priest, with hands extended, says:
You are indeed Holy, O Lord,
and all you have created
rightly gives you praise,
for through your Son our Lord Jesus Christ,
by the power and working of the Holy Spirit,
you give life to all things and make them holy,
and you never cease to gather a people to yourself,
so that from the rising of the sun to its setting
a pure sacrifice may be offered to your name.
109. He joins his hands and, holding them extended over the offerings, says:
Therefore, O Lord, we humbly implore you:
by the same Spirit graciously make holy
these gifts we have brought to you for consecration,
He joins his hands and makes the Sign of the Cross once over the bread and chalice
together, saying:
that they may become the Body and _ Blood
of your Son our Lord Jesus Christ,
He joins his hands.
at whose command we celebrate these mysteries.

28
110. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
For on the night he was betrayed
He takes the bread and, holding it slightly raised above the altar, continues:
he himself took bread,
and giving you thanks he said the blessing,
broke the bread and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.
111. After this, he continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took the chalice,
and giving you thanks he said the blessing,
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.

29
112. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.
113. Then the Priest, with hands extended, says:
Therefore, O Lord, as we celebrate the memorial
of the saving Passion of your Son,
his wondrous Resurrection
and Ascension into heaven,
and as we look forward to his second coming,
we offer you in thanksgiving
this holy and living sacrifice.
Look, we pray, upon the oblation of your Church
and, recognizing the sacrificial Victim by whose death
you willed to reconcile us to yourself,
grant that we, who are nourished
by the Body and Blood of your Son
and filled with his Holy Spirit,
may become one body, one spirit in Christ.

30
May he make of us
an eternal offering to you,
so that we may obtain an inheritance with your elect,
especially with the most blessed Virgin Mary, Mother of God,
with your blessed Apostles and glorious Martyrs
[with Saint N.: the Saint of the day or Patron Saint]
and with all the Saints,
on whose constant intercession in your presence
we rely for unfailing help.
May this Sacrifice of our reconciliation,
we pray, O Lord,
advance the peace and salvation of all the world.
Be pleased to confirm in faith and charity
your pilgrim Church on earth,
with your servant N. our Pope and N. our Bishop,*
the Order of Bishops, all the clergy,
and the entire people you have gained for your own.
Listen graciously to the prayers of this family,
whom you have summoned before you:
in your compassion, O merciful Father,
gather to yourself all your children
scattered throughout the earth.
† To our departed brothers and sisters
and to all who were pleasing to you
at their passing from this life,
give kind admittance to your kingdom.
There we hope to enjoy for ever the fullness of your glory
He joins his hands.
through Christ our Lord,
through whom you bestow on the world all that is good. †
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

31
114. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.
115. When this Eucharistic Prayer is used in Masses for the Dead, the following may be said:
† Remember your servant N.
whom you have called [today]
from this world to yourself.
Grant that he (she) who was united with your Son in a death like his,
may also be one with him in his Resurrection,
when from the earth
he will raise up in the flesh those who have died,
and transform our lowly body
after the pattern of his own glorious body.
To our departed brothers and sisters, too,
and to all who were pleasing to you
at their passing from this life,
give kind admittance to your kingdom.
There we hope to enjoy for ever the fullness of your glory,
when you will wipe away every tear from our eyes.
For seeing you, our God, as you are,
we shall be like you for all the ages
and praise you without end,
He joins his hands.
through Christ our Lord,
through whom you bestow on the world all that is good. †

32
EUCHARISTIC PRAYER IV
116. It is not permissible to change the Preface of this Eucharistic Prayer because of the structure of the Prayer itself, which presents a summary of salvation history.
V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
It is truly right to give you thanks,
truly just to give you glory, Father most holy,
for you are the one God living and true,
existing before all ages and abiding for all eternity,
dwelling in unapproachable light;
yet you, who alone are good, the source of life,
have made all that is,
so that you might fill your creatures with blessings
and bring joy to many of them by the glory of your light.
And so, in your presence are countless hosts of Angels,
who serve you day and night
and, gazing upon the glory of your face,
glorify you without ceasing.
With them we, too, confess your name in exultation,
giving voice to every creature under heaven
as we sing (say):
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

33
117. The Priest, with hands extended, says:
We give you praise, Father most holy,
for you are great, and you have fashioned all your works
in wisdom and in love.
You formed man in your own image
and entrusted the whole world to his care,
so that in serving you alone, the Creator,
he might have dominion over all creatures.
And when through disobedience he had lost your friendship,
you did not abandon him to the domain of death.
For you came in mercy to the aid of all,
so that those who seek might find you.
Time and again you offered them covenants
and through the prophets taught them to look forward to salvation.
And you so loved the world, Father most holy,
that in the fullness of time
you sent your Only Begotten Son to be our Saviour.
Incarnate by the Holy Spirit
and born of the Virgin Mary,
he shared our human nature
in all things but sin.
To the poor he proclaimed the good news of salvation,
to prisoners, freedom,
and to the sorrowful of heart, joy.
To accomplish your plan,
he gave himself up to death,
and, rising from the dead,
he destroyed death and restored life.
And that we might live no longer for ourselves
but for him who died and rose again for us,
he sent the Holy Spirit from you, Father,
as the first fruits for those who believe,
so that, bringing to perfection his work in the world,
he might sanctify creation to the full.

34
118. He joins his hands and, holding them extended over the offerings, says:
Therefore, O Lord, we pray:
may this same Holy Spirit
graciously sanctify these offerings,
He joins his hands and makes the Sign of the Cross once over the bread and chalice
together, saying:
that they may become
the Body _ and Blood of our Lord Jesus Christ
He joins his hands.
for the celebration of this great mystery,
which he himself left us
as an eternal covenant.
119. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
For when the hour had come
for him to be glorified by you, Father most holy,
having loved his own who were in the world,
he loved them to the end:
and while they were at supper,
He takes the bread and, holding it slightly raised above the altar, continues:
he took bread, blessed and broke it,
and gave it to his disciples, saying,
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

35
120. After this, he continues:
In a similar way,
He takes the chalice and, holding it slightly raised above the altar, continues:
taking the chalice filled with the fruit of the vine,
he gave thanks,
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.
121. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.

36
122. Then, with hands extended, the Priest says:
Therefore, O Lord,
as we now celebrate the memorial of our redemption,
we remember Christ’s death
and his descent to the realm of the dead;
we proclaim his Resurrection
and his Ascension to your right hand;
and as we await his coming in glory,
we offer you his Body and Blood,
the sacrifice acceptable to you
which brings salvation to the whole world.
Look, O Lord, upon the Sacrifice
which you yourself have provided for your Church,
and grant in your loving kindness
to all who partake of this one Bread and one Chalice
that, gathered into one body by the Holy Spirit,
they may truly become a living sacrifice in Christ
to the praise of your glory.
Therefore, Lord, remember now
all for whom we make this offering:
especially your servant, N. our Pope,
N. our Bishop,* and the whole Order of Bishops,
all the clergy,
those who make this offering,
those gathered here before you,
your entire people,
and all who seek you with a sincere heart.
Remember also
those who have died in the peace of your Christ
and all the dead,
whose faith you alone have known.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

37
To all of us, your children,
grant, O merciful Father,
that we may enter into a heavenly inheritance
with the blessed Virgin Mary, Mother of God,
and with your Apostles and Saints in your kingdom.
There, with the whole of creation,
freed from the corruption of sin and death,
may we glorify you through Christ our Lord,
He joins his hands.
through whom you bestow on the world all that is good.
123. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

38
The Communion Rite
124. After the chalice and paten have been set down, the Priest, with hands joined, says:
At the Saviour’s command
and formed by divine teaching,
we dare to say:
He extends his hands and, together with the people, continues:
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.
125. With hands extended, the Priest alone continues, saying:
Deliver us, Lord, we pray, from every evil,
graciously grant peace in our days,
that, by the help of your mercy,
we may be always free from sin
and safe from all distress,
as we await the blessed hope
and the coming of our Saviour, Jesus Christ.
He joins his hands.
The people conclude the prayer, acclaiming:
For the kingdom,
the power and the glory are yours
now and for ever.

39
126. Then the Priest, with hands extended, says aloud:
Lord Jesus Christ,
who said to your Apostles,
Peace I leave you, my peace I give you,
look not on our sins,
but on the faith of your Church,
and graciously grant her peace and unity
in accordance with your will.
He joins his hands.
Who live and reign for ever and ever.
The people reply:
Amen.
127. The Priest, turned towards the people, extending and then joining his hands, adds:
The peace of the Lord be with you always.
The people reply:
And with your spirit.
128. Then, if appropriate, the deacon, or the Priest, adds:
Let us offer each other the sign of peace.
And all offer one another a sign, in keeping with local customs, that expresses peace, communion, and charity. The Priest gives the sign of peace to a deacon or minister.
129. Then he takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly:
May this mingling of the Body and Blood
of our Lord Jesus Christ
bring eternal life to us who receive it.

40
130. Meanwhile the following is sung or said:
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
grant us peace.
The invocation may even be repeated several times if the fraction is prolonged. Only the final time, however, is grant us peace said.
131. Then the Priest, with hands joined, says quietly:
Lord Jesus Christ, Son of the living God,
who by the will of the Father
and the work of the Holy Spirit,
through your death gave life to the world;
free me by this your most holy Body and Blood
from all my sins and from every evil;
keep me always faithful to your commandments,
and never let me be parted from you.
Or:
May the receiving of your Body and Blood,
Lord Jesus Christ,
not bring me to judgment and condemnation,
but through your loving mercy
be for me protection in mind and body,
and a healing remedy.
132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud:
Behold the Lamb of God,
behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.
And together with the people he adds once:
Lord, I am not worthy
that you should enter under my roof,
but only say the word
and my soul shall be healed.

41
133. The Priest, facing the altar, says quietly:
May the Body of Christ
keep me safe for eternal life.
And he reverently consumes the Body of Christ.
Then he takes the chalice and says quietly:
May the Blood of Christ
keep me safe for eternal life.
And he reverently consumes the Blood of Christ.
134. After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying:
The Body of Christ.
The communicant replies:
Amen.
And receives Holy Communion.
If a deacon also distributes Holy Communion, he does so in the same manner.
135. If any are present who are to receive Holy Communion under both kinds, the rite as described in the proper place is to be followed.
136. While the Priest is receiving the Body of Christ, the Communion Chant begins.
137. When the distribution of Communion is over, the Priest or a deacon or an acolyte purifies the paten over the chalice and also the chalice itself.
While he carries out the purification, the Priest says quietly:
What has passed our lips as food, O Lord,
may we possess in purity of heart,
that what has been given to us in time
may be our healing for eternity.
138. Then the Priest may return to the chair. If appropriate, a sacred silence may be observed for a while, or a psalm or other canticle of praise or a hymn may be sung.

42
139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says:
Let us pray.
All pray in silence with the Priest for a while, unless silence has just been observed.
Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim:
Amen.

43
The Concluding Rites
140. If they are necessary, any brief announcements to the people follow here.
141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest blesses the people, saying:
May almighty God bless you:
the Father, and the Son, _ and the Holy Spirit.
The people reply:
Amen.
142. On certain days or occasions, this formula of blessing is preceded, in accordance with the rubrics, by another more solemn blessing formula or by a prayer over the people (cf. pp. 000ff).
143. In a Pontifical Mass, the celebrant receives the mitre and, extending his hands, says:
The Lord be with you.
All reply:
And with your spirit.
The celebrant says:
Blessed be the name of the Lord.
All reply:
Now and for ever.

44
The celebrant says:
Our help is in the name of the Lord.
All reply:
Who made heaven and earth.
Then the celebrant receives the pastoral staff, if he uses it, and says:
May almighty God bless you,
making the Sign of the Cross over the people three times, he adds:
the Father, _ and the Son, _ and the Holy _ Spirit.
All:
Amen.
144. Then the deacon, or the Priest himself, with hands joined and facing the people, says:
Go forth, the Mass is ended.
Or:
Go and announce the Gospel of the Lord.
Or:
Go in peace, glorifying the Lord by your life.
Or:
Go in peace.
The people reply:
Thanks be to God.
145. Then the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws.
146. If any liturgical action follows immediately, the rites of dismissal are omitted.