The Confiteor (E) Other Denominations

Armenian:
Under the influence of the Dominican missionaries, the Armenian Church adopted many liturgical practices of the Roman Church in the 13th century, among them the Confiteor. Thus, in the Holy Badarak of the Armenian Apostolic Church and the Armenian Catholic Church the Confiteor, Misereatur and Indulgentiam is found in the following form:

I confess before God and the Holy Mother of God, and before all Saints and before you, fathers and brethren, all the sins I have committed. For I have sinned in thought, word and deed, and with every sin that men commit. I have sinned, I have sinned, I pray you, entreat God for me to grant forgiveness.

May God Almighty have mercy upon thee, and grant the forgiveness of all thy transgressions, past and present; and may He deliver thee from sins to come, and may He confirm thee in every good work, and give thee rest in life to come, Amen.

May God, who loveth men, deliver you also, and may He remit all your sins. May He give you time for penitence and time to do good work. May He guide your future life, through the grace of the Holy Spirit, the mighty and merciful, and unto Him be glory forever.

Church of Sweden
In 1556, John III of Sweden issued a revised “Liturgy and Order of Ceremonies, Prayers and Readings in the celebration of the Mass” with a preface by the then Archbishop of Upsala Laurentius Petri. Though Lutheran, the order was greatly based on the Roman Catholic Mass: John III was, at the time, sympathetic to Catholicism. The Confiteor is similar to those of the time, differing only in omitting the mention of saints

Confíteor Deo omnipotént et vobis fratres quod peccáverim nimis in vita mea, cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor vos, oráre pro me ad Dóminum Deum nostrum.

Misereatur tui omnipotens Deus, et remissis omnibus peccatis tuis, perducat te ad vitam aeternam.

Indulgentiam, absolutionem et remissionem omnium peccatorum nostrorum, tribuat nobis omnipotens et misericors Dominus.

I confess to Almighty God and to you, brethren to have sinned exceedingly in my life, thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech you to pray for me to the Lord our God
May the Almighty God have mercy on you, and having remitted all your sins, and bring you to eternal life.

May the Almighty and merciful Lord grant us pardon, absolution and remission of our sins.

There was also provided a combined Confiteor and Misereatur for use before the Indulgentiam, if there was no one to respond to the priest.

Confíteor tibi Deo Patri omnipoténti me miserum peccatorum in peccatis conceptum et natum, nimis peccasse in vita mea, cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor propter dilectissimum Filium tuum Dominum nostrum Iesum Christum, qui pro nobis victima factus est, miserearis mei, et remissis omnibus peccatis meis, perducas me ad vitam aeternam. Amen

I confess to you, Almighty God, I a miserable sinner, conceived and born in sin, have sinned exceedingly in my life, thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech (you) on account of your dearly beloved Son, our Lord Jesus Christ, who for us was made Victim, have mercy on me and remit all my sins, and bring me to life eternal

Anglican:
Although the Confession of Sins in the Book of Common Prayer of 1549 (and subsequent book until 1662) does not greatly resemble the Roman Confiteor, the absolution does resemble a combination of the Sarum Misereatur and Indulgentiam

Almighty God, our heavenly father, who of his great mercy hath promised forgiveness of sins to all them, which with hearty repentance and true faith, turn unto him: have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life: through Jesus Christ our Lord. Amen.

First published in October, 2007

The Confiteor (D) Theological Basis

The Confiteor, Misereatur and Indulgentiam function as sacramentals. They “include the acts of penance, sorrow, love and humility by which the just obtain remission of venial sins.” They cannot substitute for the absolution in the Sacrament of Penance if one is in a state of mortal sin. As a ceremonial preparation for Mass, they express the need of the ministers to be cleansed from fault so that they may worthily assist in the highest act of public worship for Catholics

The idea of a confession of sin is supported in part, by reference to the text of James 5:16 “Confess your sins to one another and pray for one another that you might be saved” Not only do the ministers confess to those on earth but those in heaven. This is based on the Catholic doctrine of the Communion of Saints and the belief in the intercession of the saints. In addition to confessing to saints as part of the body of Christ, the Scripture verses often adduced to support this are Matthew 19:28 “Amen, Amen Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.” (DR) and 1 Corinthians 6:2 “Know you not that the saints shall judge this world?” (DR) Thus the saints in the Confiteor are both judges and intercessors.

The Confiteor (C) Usage

The Confiteor can either be recited twice or once.

Double recitation:
When the Confiteor is recited twice, the first time is by a priest (within Mass) or person of highest dignity (in the Divine Office). The second time is by those standing or kneeling around. At Mass the confession is usually made by the deacon and subdeacon, or, if they are absent, by the server on behalf of the people. In a ‘Dialogue Mass’ the confession could also be said by the people together with the server.

Each Confiteor is followed by the Misereatur, directed to the one(s) confessing. At the end of the second Misereatur, the Indulgentiam is said by the priest (or person of highest dignity) and directed to all, himself included.

The double Confiteor is used:
-At the beginning of the Mass. Exceptions were introduced and enumerated in the 1962 editions of the liturgical books: when a ceremony such as the blessing of candles (for the Purification), the blessing of ashes (Ash Wednesday), the litanies and Procession (on Rogation days), when a major liturgical action precedes the Mass (such the ceremonies of Holy Saturday). The 1965 Ritus Servandus (Rites to be observed in the celebration of the Mass) extends the omission of the Confiteor to whenever a liturgical action precedes the Mass
- In communal recitation of the Divine Office, provided that there was at least one member of the clergy present. It arose as a monastic custom, and thus was recited at Prime (morning prayer) and Compline (night prayer) which were of monastic origin.
-At Prime, the Confiteor occurs within a set of prayers known as the preces, which are omitted on certain days. Consequently on those days, the Confiteor is also omitted.

Single recitation:
When the Confiteor is recited once, the absolution is usually offered by a priest and directed to those confessing. Single recitation occurs:

-Before the reception of Holy Communion during Mass. This was omitted in 1962
-Before the reception of Holy Communion outside Mass
-Before the administration of Extreme Unction or the giving of the Apostolic blessing to the dying. It could be made either by the sick person, or in his name, and be said in the vernacular.
-At the publication of solemn indulgences by the bishop: the Confiteor is then sung solemnly by the deacon before the modified absolution is given
-During communal recitation of the Divine Office in which no priest is present, or during private recitation. In this case, however, the absolution is also said by all. In private recitation, the references “you, Father” or “you brethren” are omitted and all references have “us” and “our” instead of “you” and “your”

In the modern Roman rite, the Confiteor is always recited once, even at Mass. Other forms of the Penitential Rite may replace the Confiteor. The absolution almost always makes use of “us” rather than “you”. The Confiteor may be used:

-At the beginning of Mass.
-At Compline, in the Liturgy of the Hours (Prime having been abolished)
-In the Rite of Communion in the absence of a priest and the distribution of Holy Communion outside Mass
-In the Anointing of the Sick

RITES OBSERVED

The basic rite of the Confiteor, whenever said, entailed a posture of humility such as bowing and/or kneeling, with contrition being expressed by the striking of the breast with the right hand each time “mea culpa” was said. There are numerous biblical references for these gestures of contrition: they are found in the parable told by Jesus of the Pharisee and tax collector (publican): “And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.” (Luke 18:13, DR)

Mass and Holy Communion:
Within the traditional Roman liturgy, at the beginning of the Mass, the priest and sacred ministers (i.e. deacon and subdeacon) and/or servers faced the altar to recite the confession. In certain monastic liturgies, it was more common for the ministers to stand on opposite sides before the altar, turned inwards, facing each other.

A profound bow was made by the celebrating priest during the entire Confiteor and the Misereatur. If a prelate (e.g. a bishop) was present he turned and bowed when addressing him in the Confiteor. The same posture was observed by the deacon and subdeacon at a High Mass, who also turned toward the priest when addressing him (“tibi Pater” or “te Pater”). The server at a Low Mass or Sung Mass, knelt and bowed before the steps of the altar when reciting the Confiteor. A sign of the cross was made by all at the Indulgentiam

A similar procedure was followed for the Confiteor before communion. The server knelt at the ‘Epistle’ side, and said the confession. At a High Mass, the Confession was sung by the deacon, who stood, bowing, at the highest step of the altar on the ‘Epistle’ side facing the subdeacon who stood similarly at the ‘Gospel’ side. In contrast to the beginning of the Mass, the priest faced the people when saying the Misereatur and the Indulgentiam and made the sign of the cross over them.

This rite was the also observed when Holy Communion was distributed outside the Mass rather than within the celebration.

The Divine Office:
Within the Divine Office either a profound bow or kneeling was required when reciting the Confiteor.

Publication of indulgences:
For the publication of indulgences the deacon would sing the Confiteor before the throne of the bishop, bowing slightly in front of him. When addressing the bishop (“tibi Pater” or “te Pater”), he made either a profound bow from the waist, if he was a canon, or a genuflection, if he was not. The bishop then stood and said the absolution with his head uncovered. The mitre was resumed to give the benediction.

Extreme Unction:
If the Confiteor was recited by someone else in the name of the sick person when the sacrament of Extreme Unction was administered, or for the Apostolic blessing for the dying, it was recited kneeling, observing the triple striking of the breast. The absolution was given by the priest, standing.

The modern Roman liturgy:
In the modern Roman liturgy, the Confiteor is recited standing by the priest and people. The rubrics of the Roman Missal prescribe that the breast should be struck at the words “mea culpa, mea culpa, mea maxima culpa”. A response of the Congregation for Divine Worship and the Discipline of the Sacraments indicated that, unlike in former times, this does not have to be done thrice. In certain places, it is customary to make the sign of the cross at the Misereatur but this gesture is not prescribed by the rubrics.

No posture is mandated for recitation within the Liturgy of the Hours at Compline or at the Anointing of the Sick. The striking of the breast is however, observed.

First published in October, 2007

The Confiteor (B) History

The history of making a confession at the altar in the Roman liturgy is of a late date. The ceremonial tract Ordo Romanus I contains no reference to a confession of sins, however by Ordo Romanus VI the pontiff “bowing down prays to God for forgiveness of his sins”. It is probable that the private prayers of preparation originally said in the sacristy, the apologiae, were later transferred to the altar.

CONFITEOR

The origin of the wording of the Confiteor can be traced to rites used originally in the sacrament of penance. Early penitentials (books of penances) give formulas that resemble the modern Confiteor. The Pentiential of Egbert (d. 766) Archbishop of York has the starting point of a Confiteor “Through my fault I have exceedingly in thought, speech and deed, sinned... I confess before God, almighty Creator of heaven and earth, before the altar of the saint, and the holy relics that are in this holy place, and before you, priest, that I have sinned exceedingly………”

The first record of the wording of a Confiteor occurring in the Mass is given in the ecclesiastical tract “Micrologus de ecclesiasticis observationibus” . It runs: I confess to God Almighty, these saints and all the saints and you, brothers, that I have sinned in thought, in speech, in deed, in pollution of mind and body. I beseech you, pray for me.

Both the Pentitential of Egbert and the Micrologus indicate that the invocation of saints seems to have originated due to the confession being made before their relics. This later evolved into a general invocation of all the saints and then of naming specific ones. The Confiteor continued to develop in the enumeration of sins, the persons confessed to and the persons invoked for their prayers - in the latter two categories, the Blessed Virgin Mary and the patron saint were the most likely choices. A missal of Augsburg in the 16th century gives an elaborate form mentioning sins in thought, speech, consent, sight, mouth, deed and omission and invoking saints Peter, Paul, Ullric (Udalric) Sebastian, Vitus, Mary Magdalene, Catherine, Barbara, and the patrons in the second half of the Confiteor.

The Third Council of Ravenna ordered that a version of the Confiteor identical to that of the Missal of St. Pius V be used; however, this form did not make its way into the Papal liturgy of Rome until later.

The Missal of Paul III gives a simple abbreviated version “I confess to Almighty God, Blessed Mary ever-Virgin, Blessed Peter and all the saints and you brethren, that I have sinned through my fault. I beseech you, pray for me.”

Another manuscript of a Curial Missal of the Vatican library gives a longer and more elaborate form “I confess to God Almighty and blessed Mary ever-Virgin and the blessed apostles Peter and Paul, St. Augustine, St. Jerome, and all the saints, and you Father, I have gravely sinned through pride: against the law of my God: by thought: by speech: omission, consent, word and deed : through my fault, my fault, my most grevious fault. Therefore I beseech the most blessed and glorious Virgin Mary: and all saints (masc.) and saints (fem.): and you Father, to pray for me.”

Almost all these Confiteors were superseded by the Roman Confiteor that appeared in all missals from 1570 to 1970. Minute variations (addition of a patron) were conceded to certain religious orders and dioceses. Those places with liturgies older than 200 years at the time (1570) continued to use their own versions of the Confiteor.

MISEREATUR AND INDULGENTIAM

The Misereatur and Indulgentiam can be also traced to the Sacrament of Penance. Until 1970 when the rite was revised, they were prescribed in the Sacrament of Penance to be said by the priest before sacramental absolution was given. They could however, be omitted for a just cause.

In the Penitential of Egbert the Misereatur occurs as a benediction over the penitent, in a version extremely close to modern variants. “The almighty God have mercy on you, and forgive you all your sins, deliver you from all evil, keep you in all good, and bring you to eternal life.” Micrologus gives an almost identical form differing in saying “confirm you in all good works” and ending “and likewise bring us (through) Jesus Christ, Son of the Living God, toward life eternal” Similar wordings of the Egbert’s Misereatur can also be found in various mediaeval missals. The Sarum missal had “confirm and keep you…” while the 12th century liturgy at Cluny had “all good works” as did many French and German diocesan Uses. So also the Carmelite and the Dominican versions (see earlier post).

The Carthusian Misereatur showed an example of some mediaeval missals in adding “through the intercession of the Blessed Virgin Mary and all the saints”. In one mediaeval manuscript, this is greatly expanded as “Brothers and sisters, through the mercy of our Lord Jesus Christ, through the aid of the sign of the holy cross, through the intercession of the blessed and glorious ever-Virgin Mary, and the merits of the blessed apostles Peter and Paul, Blessed Michael (the) archangel, blessed Martin, and all the saints (masc.) and saints (fem.) may the almighty God have mercy on you, forgive you all your sins and bring you (through) Jesus Christ, Son of God to eternal life.

In the liturgical books of the Roman Catholic Church, this elaborate formula only survived (with slight alterations) in the Misereatur used in the publication of indulgences. (see above) and the Urbi et Orbi blessing of the Pope.

The Indulgentiam does not show as much variation: a significant number of texts omit the word Indulgentiam (pardon) and begin instead with absolutionem (absolution). The Micrologus on the other hand has indulgentiam but omits absolutionem. Another common difference is the use of “the almighty Father, the compassionate and merciful God” instead of “the almighty and merciful God”

The most significant addition found in many mediaeval Uses is the invoking of assistance for an emended life and for the grace of the Holy Spirit. Thus the Sarum Use has “The almighty and merciful God grant you absolution and remission of your sins, space for true repentance and emendation of life, and the grace and consolation of the Holy Spirit” This was also found in the Mozarabic texts (see previous post).

Another version of the Indulgentiam runs “The Almighty and merciful God grant you absolution and remission of all your sins, through confession, contrition, penance and through satisfaction and emendation of life.

Traces of both are preserved in the text of the Indulgentiam of Pope’s Urbi et Orbi blessing which runs “May the Almighty and merciful God grant you pardon, absolution and remission of all your sins, space for a true and fruitful repentance, an ever penitent heart and emendation of life, the grace and consolation of the Holy Spirit, and final perseverance in good works

In all 3 prayers (the Confiteor, Misereatur and Indulgentiam) many variants have “all sins” instead of only “sins”. This wording was also present in the Roman Missal of 1570: however in later versions it was removed.

First published in October, 2007

The Confiteor (A) Wording

Over the summer I had signed up to Wikipedia to contribute to articles on the Mass and sacraments. Now I have more headaches that I can cope with, but I remebered that I still had a yet unposted article that I meant ot post there. It's not yet complete but I might as well post it here.
The Confiteor

The Confiteor is a Catholic prayer, named after the first word in Latin, Confiteor Deo (I confess to God) in which a confession of sin is made and the intercession of others including the saints, requested. It is usually followed by formulas of absolution, the Misereatur and in many cases the Indulgentiam. These formulae are only sacramentals and intercessory prayers, not to be confused with the absolution in the Catholic Sacrament of Penance.

WORDING:

The wording of the Confiteor familiar to most Catholics was that found in the Roman Missal:

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.

Misereatur vestri [tui] [nostri] omnipotens Deus, et dimissis peccatis vestris [tuis] [nostris], perducat vos [te][nos] ad vitam aeternam.

Indulgentiam, absolutionem et remissionem peccatorum nostrorum [vestorum], tribuat [vobis]nobis omnipotens et misericors Dominus.

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 (to you, Father), that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the saints, and you, brethren (you, Father), to pray for me to the Lord our God

May the Almighty God have mercy on you all [you][us], and having forgiven your [your] [our] sins, and bring you [you][us] to eternal life.

The Almighty and merciful Lord grant us [you] pardon, absolution and remission of our [your] sins.

In 1969, the Confiteor was revised in the new Ordo Missae (Order of the Mass) and subsequently appeared in 1970 in the new Roman Missal. The practice of reciting two Confiteors (see below: Usage) was removed as was one of the absolution formulae, the Indulgentiam

Confíteor Deo omnipoténti, et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere, et omissióne: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, omnes angelos et sanctos et vos, fratres, oráre pro me ad Dóminum Deum nostrum.

Misereatur nostri omnipotens Deus, et dimissis peccatis nostris, perducat nos ad vitam aeternam.

Literal translation:
I confess to almighty God, and to you, brothers, that I have sinned exceedingly in thought, word, deed, and omission: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, all the angels and saints, and you, brothers, to pray for me to the Lord our God.

May the Almighty God have mercy on us, forgive us our sins, and bring us to eternal life.

ICEL (official English) version:
I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault, in my thoughts and in my words, in what I have done, and what I have failed to do. 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.

May Almighty God have mercy on us, forgive us our sins and bring to everlasting life.

VARIATIONS

The wording of the Confiteor varied slightly in the liturgies of certain religious orders and dioceses of the Catholic Church. The variations differ in their extent: while some, such as the Benedictine, merely added the name of a patron to the wording of the Roman Missal, others differed in the specification of sin confessed.
The version of the Confiteor used by Benedictines added beato patri nostro Benedicto (our blessed father Benedict) and beatum patrem nostrum Benedictum after the invocation of Ss. Peter and Paul to the Roman confiteor. Likewise, the Franciscans added beato Patri nostro Francisco (our blessed father Francis) and beatum Patrem nostrum Franciscum, the Discalced Carmelites beato Eliae, beatae Teresiae (blessed Elijah, blessed Therese) and beatum Eliam, beatam Teresiam, the Servants of Mary (Servites): Septem beatis patribus nostris (our seven blessed fathers) and the Norbertines sanctis patribus Augustino et Norberto (holy fathers Augustine and Norbert. The Ambrosian liturgy added beatum Ambrosium Confessorem and beato Ambrosio Confessori (blessed Ambrose, Confessor)

Dominican:
Confiteor Deo omnipotenti, et beatae Mariae semper virgine, et beato Dominico patri nostro, et omnibus sanctis, et vobis, fratres, quia peccavi nimis, cogitatione, locutione, opere et omissione, mea culpa; precor vos orare pro me

Misereatur tui omnipotens Deus et dimittat tibi omnia peccata tua: liberet te ab omni malo, salvet et confirmet te in omni opere bono, et perducat te ad vitam aeternam.

Absolutionem et remissionem omnium peccatorum vestrorum, tribuat vobis omnipotens et misericors Dominus.

I confess to Almighty God, and to blessed Mary ever Virgin, and to blessed Dominic, our father, and to all the saints, and to you, brethren, that I have sinned exceedingly in thought, speech, deed and ommission, through my fault; I beseech you to pray for me

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, save and confirm you in all good work, and lead you to life eternal.
The Almighty and merciful Lord grant you absolution and remission of all your sins.

Carmelite:
Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Patri nostro Eliae, omnibus Sanctis, et tibi, fratres, quia peccavi nimis cogitatione, locutione, opere, et omissione: mea culpa. Ideo precor beatam Mariam semper Virginem, beatum Patrem nostrum Eliam, omnes Sanctos, et te, fratres, orare pro me ad Dominum Jesum Christum.

Misereatur tui omnipotens Deus et dimittat tibi omnia peccata tua: liberet te ab omni malo, conservet et confirmet te in omni opere bono, et perducat te ad vitam aeternam.

Absolutionem et remissionem omnium peccatorum vestrorum, tribuat vobis omnipotens et misericors Dominus.

I confess to Almighty God, to blessed Mary ever Virgin, to blessed Elijah, our father, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, speech, deed and ommission, through my fault. Therefore, I beseech blessed Mary ever Virgin, blessed Elijah our father, all the saints, and you, brethren, to pray for me to the Lord Jesus Christ

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, conserve and confirm you in all good work, and lead you to life eternal.

The Almighty and merciful Lord grant you absolution and remission of all your sins.
Carthusian: The Carthusian liturgy is notable for not having the second formula of the absolution, the Indulgentiam.

Confíteor Deo omnipoténti, et Beátæ Maríæ et ómnibus Sanctis, et vobis Fratres, quia peccávi nimis mea culpa per supérbiam, cogitatióne, locutióne, ópere et omissióne, precor vos oráte pro me.

Misereatur tui omnipotens Deus per intercession beatae Mariae et omnium Sanctorum et dimittat tibi omnia peccata tua et perducat te ad vitam aeternam.

I confess to Almighty God, to blessed Mary and all the saints, and to you, brethren, that I have sinned exceedingly through my fault in pride, thought, speech, deed and ommission. I beseech you to pray for me

May the Almighty God have mercy on you through the intercession of blessed Mary and all the saints, and forgive you all your sins: and lead you to life eternal.

Revised Carthusian:
In the Carthusian missal of 1981, the Confiteor is revised slightly though the Misereatur remains the same. There is also provided a Confiteor to be used when the priest celebrates Mass alone.

Confíteor Deo et vobis, fratres, quia peccávi nimis, mea culpa, per supérbiam, cogitatióne, locutióne,ópere et omissióne; precor beátam Maríam, omnes sanctos et vos, fratres,oráte pro me.

Confíteor Deo, quia peccávi nimis, mea culpa, per supérbiam, cogitatióne, locutióne, ópere et omissióne; precor te, o piíssima Dei Génetrix, et vos, omnes sancti, oráte pro me.

Misereátur mei omnípotens Deus per intercessiónem tuam, o piíssima Dei Génetrix, et vestram, omnes sancti, et dimíttat mihi ómnia peccáta mea et perdúcat ad vitam ætérnam.

I confess to Almighty God that I have sinned exceedingly through my fault in pride, thought, speech, deed and ommission. I beseech you, O most gracious Mother of God, and you, all the saints, to pray for me.

May the Almighty God have mercy on me through your intercession O most gracious Mother of God, and yours, all you saints, and forgive me all my sins: and lead me to life eternal.

Mozarabic:
The Mozarabic Confiteor was not native to the rite but was introduced into the liturgical books by Cardinal Ximenes who borrowed it from a local version of the Roman liturgy.

Confiteor omnipotenti Deo et beatæ Mariæ Virgini: et Sanctis Apostolis Petro et Paulo et omnibus Sanctis: et vobis fratres manifesto me graviter peccasse per superbiam: in lege Dei mei: cogitatione: locutione: opere et omissione: mea culpa: mea culpa: gravissima mea culpa. Ideo precor beatissimam Virginem Mariam: et omnes Sanctos et Sanctas: et vos fratres orare pro me.

Misereatur vestri omnipotens Deus: et dimissis omnibus peccatis vestris: perducat vos ad vitam eternam.

Indulgentiam absolutionem et remissionem omnium peccatorum vestrorum cum emendatione morum et vite: per gratiam Sancti Spiritus tribuat vobis misericors Dominus.

I confess to almighty God and blessed Mary the Virgin: and the holy Apostles Peter and Paul and all the Saints: and to you brethren openly that I have gravely sinned through pride: against the law of my God: by thought: by speech: by deed and omission: my fault: my fault: my most grave fault. Therefore I beseech the most blessed Virgin Mary: and all saints (masc.) and saints (fem.): and you brethren to pray for me.

May the Almighty God have mercy on you, and forgive you all your sins: deliver you from all evil, save and confirm you in all good work, and lead you to life eternal.
The merciful Lord, through the grace of the holy Spirit, grant you pardon, absolution and remission of all your sins, with amendment of your ways and life.

The revised Mozarabic liturgy does not have a Confiteor among the public actions of the Mass.

Publication of indulgences:
In the publication of indulgences, the Confiteor and the Indulgentiam used is the same as the Roman. Missal: however the Misereatur is as follows

Precibus et meritis Beatæ Mariæ semper Virginis, Beati Michaëlis Archangeli, Beati Joannis Baptistæ, Sanctorum Apostolorum Petri et Pauli, et omnium Sanctorum, misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam æternam.

(Through the) prayers and merits of Blessed Mary, ever Virgin, Blessed Michael (the) archangel, Blessed John (the) Baptist, the Holy Apostles Peter and Paul, and all the saints, may the Almighty God have mercy on you, and having forgiven your sins, bring you to eternal life.

A separate version is used in the Urbi et Orbi blessing of the Pope.

First Published in October, 2007