A compendium

I'm putting together a Compendium of Liturgical texts and replies/decisions covering the period 1950-1970 (maybe something slightly more or less). I still have a few small things to iron out since I don't have access to a library or anything so the remaining information is a little hard for me to come by. If anyone would be willing to supply me with certain documents (I can tell you where to find them!) that I'm lacking, please leave a comment and I'll find a way of getting in touch with you. I have most of the documents - just a few I'm lacking or would like more complete versions.I'm still trying to figure out how exactly to arrange the documents, whether I should include fast/abstinence or not, keep it strictly focused on a particular aspect of the reform, or not, etc.This is a sample of what going to be there. Actually a bit more, since I have some more decisions and decrees but I was too tired to type them out (cut me some slack, I'm just getting over Easter!)

1951

February 9 – SCR Decree ordering the revision of the rites of Holy Week

1952

January 11 – Instaurata vigilia paschalis introduction of the revised rites of Holy Week.

1955

March 23 – Cum nostra hac aetate Decree making rubrical and calendar reforms.

Novemebr 16 – Maxima Redemptionis – the revised rites of Holy Week promulgated.

December 25 – Encyclical Musicae Sacrae

1957

Feb 1 – document permitting the first semi-solemn rite with only deacon and subdeacon for Holy Week. Also issues further clarifications and guidelines for the new Holy Week. Permits Ordinaries to allow blessing of palms in the evning but not in the same church where palms were blessed in the morning. Modifies the timings of the revised Holy Week again
March 19 – Sacram Communionem – loosening of restriction on the Communion fast
June 1 – Decree on the tabernacle and altar – incorporating the points made by Pius XII in the Assisi address, reiterating current legislation and emboying newer legislation.
July 25 – transference of fast and abstinence from Vigil of the Assumption to the Vigil of the Immaculate Conception
August 20 – Decree on ‘Gothic’ vestments – such vestments were henceforth to be left to the discretion of the bishops
October 24 – Rite for the blessing of a radio station
Dec 13 – SCR allows the bishops of each country to determine the percentage of wax constituting maxima parte in the two candles for Mass, the Paschal candle and the percentage of olive/vegetable oil for the tabernacle lamp
Dec 15 – Instruction on the celebration of Votive Masses of the BVM and the Dead by priests with defective eyesight

1958

Feb 5 – Faculty to allow the repetition of the blessing and sprinkling of ashes before the evening Mass
Feb 14 – Holy Office reminder to Ordinaries not to allow new rites or ceremonies inot Divine Worship
Apr 10 – short form of Confirmation in danger of death
June 24 – monitum on the Eucharistic Consecration especially on the words “Mysterium Fidei” by the Holy Office
Sept 3 – De Musica Sacra – document on Sacred Music- also important legislation regarding the Mass with regard to the vernacular and dialogue Mass

1959

March 3 – Prefaces of Advent and the Blessed Sacrament conceded to Belgium
March 14 – indult granted to the archdiocese of Florence and Diocese of St. Flour to omit the Leonine prayers after low Mass with a sermon
May 19 – St. Lawrence of Brindisi named a Doctor of the Church
June 8- Proper Oration and II Nocturn lessons for St. Lawrence approved
July 8 – SCR decrees that rites annexed to Corpus Christi procession are not liturgical and fall under the purview of the bishop - leads to a publication of different Ordos for Corpus Christi especially in Germany.
July 18 – Revised form of Consecration of the Human Race to the Sacred Heart of Jesus published. With revised indulgences
SCR replies to the Archbishop of Liverpool that the rosary must be recited apart form Mass (dubium: whether public recitation of the rosary during Mass is forbidden, even in the month of October)

1960

Feb 24 – Prayer of Pope Clement XI Credo Domine added to the thanksgiving after Mass (indulgenced 5 years, on March 11, plen. once a month)
Feb 24 – Litany of the Precious Blood (indulgenced 7 years, on March 3, plen. Once a month)
March 9 – SCR allows omission of the Leonine Prayers after a Mass in which a himily is preached, and after a dialogue Mass on Sunday and feasts of the I and II Class.
March 21 – Declaration on the reasonable cause for distributing Holy Communion outside of Mass instead of within it
Oct 12 – Blessed be His Most Precious Blood added to the Divine Praises
Nov 14 – Decree permitting the Chrism Mass on a day other than Holy Thursday for bishops in mission territoires
Rite for blessing of the oil of the sick by a priest, by indult
Dec 3 – Decree on the day on which a Mass pro populo must be celebrated. Added are the Sacred Heart, St. Jospeh the Worker, St. Mark and St. Luke. Suppressed are St. Lawerence, St. Stephen, holy Innocents, St. Sylvester, Finding of the Holy Cross, Easter Monday and Tuesday, Pentecost Monday and Tuesday

1961

Feb 14 – Instruction on the revision of Particular Calendars. Notable is the transference of patronage for suppressed feasts and the deletion of certain Masses from the ‘pro aliquibus locis’ section of the missal.
April 13 – Pontificale Romanum, pars II – changes to the blessings of churches, bells, altars, etc. Elimination of blessings and rites deemed obsolete such as for armour. Insertion of new blessings Emendation of canon law regarding fasting and indulgences
May 3 – Decree for revised chant of the Missal, Kriale, Graduale and Antiphonale in accordance with the revised rubrics
May 27 – SCR modifies the rubrics to disallow commemoration of IV Class feriae
April 15 – Instruction for sick priests or priests with poor eyesight concerning the celebration of Votive Masses
Oct 21 – response to a dubium allows Communion for the sick in the afternoon under certain conditions
Dec 13 – SCR allows transference of the Sacred Heart to June 22 on account of it coinciding with Ss. Peter and Paul

1962

Jan 2 – declaration on external solemnities – of note, a relaxing of the rubrics to allow external solemnity of other feasts besides I and II Class
April 16 – revised rite for baptism of adults, allowing the rites in seven steps and omitting certain ceremonies
June 23 – Publication of the revised Missale Romanum
Oct 4 – faculties for Confirmation – the Fathers attending the Council are authorized to depute a priest (preferably of some ecclesiastical dignity) for this task
Nov 13 – St. Joseph added to the Communicantes of the Canon of the Mass
Nov 30 – Pastorale munus – faculties granted on Masses, Communion, Penance, Orders etc.

1964

Jan 10 – Decree changing the calculation of the Communion fast for priests from before Mass to before Communion
Jan 25 – Sacram Liturgiam – providing dispensation for the hour of Prime, reduction of Terce, Sext and None to one hour if there is no obligation as well as decrees on marriage and confirmation.
April 25 – Decree changing the formula of Holy Communion to “Corpus Christi. Amen”
April 25 – addition of the Holy Spirit to the Divine Praises
Sept 26 – Inter Oecumenici – reforms to the rite of the Mass, the sacraments, the Divine Office. Also norms for churches and for liturgical formation
Dec 14 – Kyriale Simplex

1965

Jan 13 – The Common Prayer or Prayer of the Faithful: its nature and structure. Containing chants, and history of the prayer of the faithful
Jan 27 – New Ordo Missae, Ritus Servandus in Celebratione Missae and De Defectibus
Feb 15 – minor changes in the rubrics of the Proper to bring it into line with previous changes
Feb 28 – The SCR permits the replacing of Daniel 13 with Eph 6:10-17 for Saturday in Lent III
March 4 – Faculty to carry Holy Oil for the sick in certain circumstances
March 7 – Rites to be observed in the Concelebration of Mass, Rite of Communion under both species, with accompanying decree
March 7 – Variations in the Order of Holy Week – revised texts for certain Propers in the Mass of Chrism, simplified rite of blessing holy oils, changes to the orations of Holy Week for the “Jews”, “schsimatics and heretics” and “pagans” which are also retitiled.
March 25 – permits the singing of the Passion by those below the rank of deacon, including laymen. The vesture is the alb.

1966

Jan 27 – Decree on the publishers of liturgical books especially the vernacular edition typical
Feb 3 – Rescript approving prefaces of Advent, Blessed Sacrament, All Saints and Dedication of a Church for the USA
Feb 14 – Simplification of the rite of the Roman Rituale for administering Holy Communion in hospitals
May 13 – Decree on the transference of the feast of St. Joseph to March 18 due to Palm Sunday

First published in February, 2008

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

Blessing of Lambs for the Pallium

With exams around the corner, I rarely have time to blog, but I wanted to do this small post for St. Agnes day. St. Agnes incidentally is one of the few Memoriae in the calendar with an almost fully Proper Office for Lauds and Vespers and the privilege of the Sunday/Common psalms.

On the feast of St. Agnes, yearly, the lambs supplying wool for the pallium are blessed. But since I'm pressed for time, I'm not writing about that....

This is the pre-conciliar text for the blessing (anyone want to try their hand at translating it before next year?)

¶ Finita Missa statim Vicarius assistens vadit ad deponendum super credentiam Pluviale, Abbas vero accepta mitra, et facta cum ea debita Cruci reverentia, simul cum Diacono et Subdiacono accedit ad faldistorium, ubi sedit, depositis prius manipulis a Ministris, suumque dimittit, iterum Clerici ponunt super Altare duos Agnos, floribus in capite coronatos, cum pelvino in cornu Evangelii et Epistolæ: Cantores cantant antiphonam sequentem ( Stans, etc.) : In eodem tempore Abbas cum mitra imponit ter incensum in thuribulo de more illud benedicens ; expleta Antiphona mitratus accedit ad altare cum Ministris, et ante ipsum, mitra deposita, facta reverentia Cruci in medium ascendit, ubi manibus iunctis in tono feriali, sive cantu, has præces et orationes dicit.

¶ Postea accipit a Diacono aspersorium, et cum eo ter aspersit Agnum in cornu Evangelii in medio, a dextris, et a sinistris, et alterum in cornu Epistolæ pariter ter eodem modo, ac ter adolet incenso, quo aspersit. Deinde accepta mitra, et facta reverentia Cruci revertitur ad faldistorium ad deponenda paramenta.

Ant. Stans a dextris eius Agnus: nive candidior Christus sibi sponsam et martyrem consecravit.

V. Adiutorium nostrum in nomine Domini.
R. Qui fecit coelum et terram.
V. Dominus vobiscum.
R. Et cum spiritu tuo.

OREMUS. Omnipotens et misericors Deus qui per Moysen famulum tuum Pontificibus tabernaculos servientibus, indumenta instituisti: et per sanctos Apostolos tuos Sacerdotibus et Pontificibus Evangelicis vestimenta sacra providisti: effunde tuam sanctam Benedictionem super hos Agnos, de quorum vellere sacra Pallia pro Summis Pontificibus, Patriarchis, et Archiepiscopis conficienda sunt: ut qui eis utuntur una cum plebe sibi commissa per intercessionem B. V. et M. Agnetis (super cuius tumbam oramus) ad æternam benedictionem perducantur: Per Christum Dominum nostrum. Amen.

OREMUS. Deus qui infirma mundi eligis ut fortia quæque confundas; concede propitius ut qui Beatæ Agnetis Virginis et Martyris tuæ solemnia colimus eius apud te patrocinia sentiamus. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia sæcula sæculorum. Amen.

First published in January, 2008

Masses of the Sacred Heart

I decided to write something on the Masses of the Sacred Heart.

The Sacred Heart had tough acceptance in Rome in Rome as a feast. The cause was rejected at least twice in 1726/7 and 1729 (where the Promoter Fidei, advancing the cause against the introduction was Cardinal Lambertini, later Benedict XIV).

Earlier though, in 1697, at the request of the (exiled) Queen of England, Rome permitted the Order of the Visitation (i.e. the Crder of St. Margaret Mary) to observe a feast but they did not grant a Mass or Office for the Sacred Heart. Rather, they permitted the Mass and Office of the Five Wounds. This itself has a connection - prominent in the writings of many authors on the Sacred Heart (e.g. the promoter of the cause, Fr. Gallifet) was the idea that the lance had pierced and caused a wound in the Heart of Jesus. This was also one of the reasons for the reading of the Gospel of the incident in the Mass. The idea of repearation connected with such a feast remianed a chief point in subsequent Masses.

Anyhow, in 1765, a Mass and Office for the Sacred Heart were eventually approved and extended to the dioceses of Poland, the Visitation Nuns, etc. This was the Mass Miserebor and it was heavy on the theology of reparation to the heart. Unfortunately, I only have bits and pieces of the Mass , and I'm trying to get the whole thing, so when I do, I'll probably come back and add to this. Right now, I'll skip discussion and move to the the two other Masses.

First probably, I think I will focus on the Mass Miserebitur. This was a direct descendant of the Mass Miserebor and was provided when Pius IX conceded the feast of the Sacred Heart to the Universal Church with the rank of a Major/Greater Double. It was very much focused in the Passion-Reparation idea and the Mass texts are solemn in their remembrance. It was also celebrated in Red vestments and used the preface of the Cross as was customary with feasts of the Passion.

In addition, though I won't be mentioning the Divine Office in deatil, at Prime, there is something called a proper versicle. This comes in the responsory Christ the Son of the living God have mercy on us.

Christe Fili Dei vivi, * Miserére nobis.
Christe Fili Dei vivi, * Miserére nobis.
Qui sedes ad déxteram Patris * Miserére nobis.
Glória Patri, et Fílio, et Spirítui Sancto.
Christe Fili Dei vivi, * Miserére nobis

On certain feasts (most of the Lord), the versicle Qui sedes i.e. '(You) Who are seated at the right hand of the Father,' was replaced by another one. So for example, on the Ascension it is, Qui scandis super sidere i.e. 'Who have ascended above the stars.' For Eastertide it is Qui surrexisti a mortis 'Who have risen from death.'

Anyway, so an example of the Passion nature of the Mass Miserebitur can also be seen in the corresponding Office versicle appointed Qui passus es propter nostram salutem, 'Who suffered for our salvation.' The text of the Mass is as follows:

Introitus Jer. In Thren. 1 Miserebitur secundum multitudinem misericordiarum suarum: non enim humiliavit ex corde suo et abiecit filios hominum: bonus est Dominus sperantibus in eum animae quaerenti illum. Ps. 88 misericordias Domini in aeternum cantabo in generationem et generationem V. Gloria Patri. Miserebitur.

Oratio Concede, quaesumus omnipotens Deus: ut qui in sanctissimo dilecti Filii tui Corde gloriantes, parecipua in nos caritatis eius beneficia recolimus: eorum partier et actu delectemur, et fructu. Per eumdem Dominum nostrum…

Lectio Isiae Prophetae c. 12
Confitebor tibi Domine quoniam iratus es mihi conversus est furor tuus et consolatus es me. Ecce Deus salvator meus fiducialiter agam et non timebo quia fortitudo mea et laus mea Dominus Deus et factus est mihi in salute. Haurietis aquas in gaudio de fontibus salvatoris . Et dicetis in illa die confitemini Domino et invocate nomen eius notas facite in populis adinventiones eius mementote quoniam excelsum est nomen eius Cantate Domino quoniam magnifice fecit adnuntiate hoc in universa terra. Exulta et lauda habitatio Sion quia magnus in medio tui Sanctus Israhel

Graduale Jer. In Thren. 1 O vos omnes qui transitis per viam adtendite et videte si est dolor sicut dolor meus V. Joan. 13 Cum dilexisset suos qui erant in mundo in finem dilexit eos

Alleluia, Alleluia. V. Matt. 13 Discite a me quia mitis sum et humilis corde et invenietis requiem animabus vestries. Alleluia.

Post Septuagismam.
Graduale Ps. 68 Improperium expectavit cor meum et miseriam: et sistinui qui simul contristaretur, et non fuit: et qui consolaretur et non inveni

Tractus Ps. 21 Ego autem sum vermis et non homo: opprobrium hominum et abiectio plebes V. Omnes videntes me deriserunt me: locuti sunt labiis moverunt caput. V. Sicut aqua effusus sum et dispersa sunt universa ossa mea factum est cor meum tamquam cera liquescens in medio ventris mei.

Temp. Pasch. Alleluia, Alleluia. V. Ps 29 Domine Deus meus clamavi ad te et sanasti me: eduxisti ab inferno animam meam Alleluia.
V. Convertisti planctum meum in gaudium mihi conscidisti saccum meum et circumdedisti me laetitia. Alleluia

Sequentia Sancti Evangelli secundum Ioahnnem c. 19
In illo tempore: Iudaei quoniam parasceve erat ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati) rogaverunt Pilatum ut frangerentur eorum crura et tollerentur. Venerunt ergo milites et primi quidem fregerunt crura et alterius qui crucifixus est cum eo. Ad Iesum autem cum venissent ut viderunt eum iam mortuum non fregerunt eius crura sed unus militum lancea latus eius aperuit et continuo exivit sanguis et aqua . Et qui vidit testimonium perhibuit et verum est testimonium eius .

Secreta Tuere nos, Domine, tua tibi holocaust offerentes: ad quae, ut ferventius corda nostra pareparentur, falmmis adure tuae divinae caritatis. Qui vivis et regnas…

Offerterium Ps. 102 Benedic anima mea Domino et noli oblivisci omnes retributiones eius, qui replet in bonis desiderium tuum

Praefatio De S. Cruce
Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas, deprecamur, supplici confessione dicentes: Sanctus.

Communio Ps. 68 Inproperium expectavit cor meum et miseriam et sustinui qui simul contristaretur et non fuit et qui consolaretur et non inveni. Alleluia.

Postcommunio Pacificis pasti delicis, et salutaribus sacramentis, te supplices exoramus, Domine Deus noster: ut, qui mitis es et humilis corde, nos a vitiorum labe purgatos, propenius facias a superbis saeculi vanitatibus abhorrere. Qui vivis et regnas…

INTROIT Lam. Of Jer. 3 He will have compassion according to the multitude of his mercies : for he does not afflict willingly nor grieve the children of men : the Lord is good unto those who wait for him, to the soul that seeks him, alleluia, alleluia. Ps. 88. My song shall be always of the loving-kindness of the Lord : with my mouth will I forever show your truth from one generation to another. V. Glory be to the Father. He will have compassion.

COLLECT We beseech you, Almighty God: that we who, glorying in the most sacred Heart of thy well-beloved Son, do call to mind the excellent benefits of his love towards us, may forever rejoice in its work within us and in bringing forth the fruits of the same. Through the same.

A Reading from Prophet Isaias Chp 12
And you shall say in that day: I will give thanks to thee, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me. Behold, God is my saviour, I will deal confidently, and will not fear: O because the Lord is my strength, and my praise, and he is become my salvation. You shall draw waters with joy out of the saviour's fountains: And you shall say in that day: Praise the Lord, and call upon his name: make his works known among the people: remember that his name is high. Sing to the Lord, for he hath done great things: show this forth in all the earth. Rejoice, and praise, O habitation of Sion: for great is he that is in the midst of you, the Holy One of Israel.

GRADUAL Lam of Jer. 1 O all you that pass by, behold and see, if there is any sorrow like my sorrow. V. St. John 13. Having loved his own which were in the world, he loved them unto the end.

Alleluia, alleluia. V. St. Matt. 11. Learn of me, for I am meek and lowly in heart : and you shall find rest for your souls. Alleluia.

In votive Masses after Septuagesima, instead of the Alleluia and the verse following is said :

TRACT Ps. 21 But I am a worm and no man: the reproach of men and the outcast of the people. V. All they that saw me have laughed me to scorn: they have spoken with the lips and wagged the head. V. I am poured out like water, and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.

In Eastertide Alleluia, Alleluia. V. Ps 29 Lord, my God, I have cried out to you, and you healed me: you have led my soul out of hell. Alleluia. V. You have turned for me my mourning into joy : you have cut my sackcloth, and has surrounded me with gladness. Alleluia

The Continuation of the Holy Gospel according to John. c.19
At that time : Jews, because it was the Parasceve, that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away. The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him. But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. But one of the soldiers with a spear opened his side, and immediately there came out blood and water. And he that saw it, hath given testimony, and his testimony is true.

OFFERTORY Ps. 102 Bless the Lord, O my soul, and never forget all he hath done for thee. who satisfies your desire with good things

SECRET Defend us, O Lord, we pray you, who present this sacrifice unto you : and to the intent that our hearts may be made ready more earnestly to offer the same, vouchsafe to kindle them with the fires of your heavenly charity. Who lives and reigns…..

PREFACE of the Cross.
It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto you, O holy Lord, Father almighty, everlasting God; who established the salvation of mankind on the tree of the Cross; that from where death came, there also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise your Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat you that you may bid our voices also to be admitted while we say with lowly praise: Holy.

COMMUNION Ps. 68 My heart has expected reproach and misery ; and I looked for one who would grieve together with me, but there was none; and for one who would comfort me, and I found none.

POSTCOMMUNION O Lord our God, who has vouchsafed to feed us with the banquet of our peace, and the sacraments of our salvation : we humbly beseech you ; that as you are meek and lowly of heart, so we, being cleansed from the stains of our vices, may learn more earnestly to forsake the pride and vanities of the world. Who lives and reigns..

So you'll can well see the ideas of the Passion and Reparation. This remained the de facto Mass of the Sacred Heart until 1929.

There was however, another Mass approved. This was by Pius VI in 1788 to principally the dioceses of Venice though it was also extended to Spain and later Ireland (I've read Portugal also but not being able to confirm that). Through the Irish priests, it became widely known and diffused. In the publication of the new missal in 1920 it was supressed and remained so until 1929. A pity because I like this Mass lots. The emphasis of this Mass is very different. It focuses more on thanksgiving and the overall love of Christ in the richness of the Sacred Heart.

The difference of this Mass from Miserebitur is seen in several different ways. The vestments are white not red. The introit itself sets the tone for it - instead of the solemn 'He shall have compassion according to the multitude of his mercies' it begins with the lilting verse of the Canticles (Song of Songs) - 'Go forth you daughters of Sion ...see....him...in the day of the joy of his heart.' Instead of the Passion oriented reading on the piercing of the Heart is the beautiful discourse of our Lord - 'As the Father has loved me, so I have loved you.' The somber notes of the Communion - 'My heart has expected reproach and misery' - gives way to the joyful 'Taste and see that the Lord is good, his mercy is everlasting.'

Another main difference is the use of the preface of the Nativity outside Lent. Until 1956, this preface was used for a lot of the feasts of the Lord - the Transfiguration, Corpus Christi, etc. It links the Sacred Heart with love manifested in the Incarnation. Likewise, at Prime, instead of the versicle Qui passus is the versicle Qui natus de Maria Virgine - 'Who was born of the Virgin Mary.' When one stops to think about it, it actually has a great deal of contemplative merit. For example, this versicle links it with the feast of Corpus Christi, and the richness of the Love of Christ in the Holy Eucharist.

Enough talk! This is the Mass text.

Introitus Cant. 3 Egredimini et videte filiae Sion regem Salomonem in diademate quo coronavit eum mater sua in die disponsionis illius et in die laetitiae cordis eius. Ps. 44 Eructavit cor meum verbum bonum dico ego opera mea Regi. Gloria Patri. Egredimini.

Oratio Fac nos, Domine Iesu, sanctissimi Cordis tui virtutibus indui, et affectibus inflammari: ut et imagini bonitatis tuae conformes et tuae redemptionis mereamur esse participles. Qui vivis, et regnas, cum Deo Patre.

Lectio Epistolae beati Pauli Apostoli ad Ephesios c. 3
Fratres, mihi omnium sanctorum minimo data est gratia haec in gentibus evangelizare investigabiles divitias Christi, et inluminare omnes quae sit dispensatio sacramenti absconditi a saeculis in Deo qui omnia creavit Huius rei gratia flecto genua mea ad Patrem Domini nostri Iesu Christi ex quo omnis paternitas in caelis et in terra nominatur ut det vobis secundum divitias gloriae suae virtute corroborari per Spiritum eius in interiore homine Christum habitare per fidem in cordibus vestris in caritate radicati et fundati ut possitis conprehendere cum omnibus sanctis quae sit latitudo et longitudo et sublimitas et profundum: scire etiam supereminentem scientiae caritatem Christi ut impleamini in omnem plenitudinem Dei.

Graduale Matt. 21 Dicite filiae Sion: Ecce rex tuus venit tibi mansuetus. V. Is. 42 Non erit tristis neque turbulentus: non clamabit, nec audientur vox eius fortis.
Alleuia, Alleluia. Matt. 11 Discite a me quia mitis sum et humilis corde et invenietis requiem animabus vestries. Alleluia.

Post Septuagismam.
Graduale Ps. 68 Improperium expectavit cor meum et miseriam: et sistinui qui simul contristaretur, et non fuit: et qui consolaretur et non inveni

Tractus Ps. 21 Ego autem sum vermis et non homo: opprobrium hominum et abiectio plebes V. Omnes videntes me deriserunt me: locuti sunt labiis moverunt caput. V. Sicut aqua effusus sum et dispersa sunt universa ossa mea factum est cor meum tamquam cera liquescens in medio ventris mei.

Temp. Pasch.
Alleluia, Alleluia. V. Ps 29 Domine Deus meus clamavi ad te et sanasti me: eduxisti ab inferno animam meam Alleluia.
V. Convertisti planctum meum in gaudium mihi conscidisti saccum meum et circumdedisti me laetitia. Alleluia

Sequentia Sancti Evangellii secundum Iohannem c. 15
In illo tempore: Dixit Iesus dicipulis suis: Sicut dilexit me Pater et ego dilexi vos. Si praecepta mea servaveritis manebitis in dilectione mea sicut et ego Patris mei praecepta servavi et maneo in eius dilectione Haec locutus sum vobis ut gaudium meum in vobis sit et gaudium vestrum impleatur Hoc est praeceptum meum ut diligatis invicem sicut dilexi vos

Maiorem hac dilectionem nemo habet ut animam suam quis ponat pro amicis suis Vos amici mei estis si feceritis quae ego praecipio vobis Iam non dico vos servos quia servus nescit quid facit dominus eius vos autem dixi amicos quia omnia quaecumque audivi a Patre meo nota feci vobis. Non vos me elegistis sed ego elegi vos et posui vos ut eatis et fructum adferatis et fructus vester maneat ut quodcumque petieritis Patrem in nomine meo det vobis

Offerterium 1 Paralip. 29 Domine Deus, in simplicitate cordis mei laetus obtuli universa haec et populum tuum qui hic reppertus est vidi cum ingenti gaudio tibi offerre donaria Deus Israel, custodi hanc voluntatem cordis eorum.

Secreta Illo nos igne, quaesumus Domine, Spiritus sanctus imflamme, quen Dominus noster Iesus christus e penteralibus cordis sui misit in terram, et voluit vehementer accendi. Qui tecum vivit et regant in unitate eiusdem Spiritus Sancti Deus.

Praefatio de Nativtate Domini:
Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: Quia per incarnati Verbi mysterium nova mentis nostrae oculis lux tuae claritatis infulsit: ut, dum visibiliter Deum cognoscimus, per hunc in invisibilum amorem rapiamur. Et ideo cum Angelis et Archangelis, cum Thronis et Dominationibus, cumque omni militai coelestis exercitus, hymnum gloriae tuae canimus sine fine dicentes: Sanctus.

Et sic dicitur etiam in Missis votivis a Dominica Trinitatis usque ad Septuagesimam. A Septuagesima vero usque ad Pentecost:

PRAEFACTIO De Cruce:
Vere dignum et iustum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui salutem humani generis in ligno crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et qui in ligno vincebat, in ligno quoque vinceretur, per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti iubeas, deprecamur, supplici confessione dicentes: Sanctus.

Communio Ps 33 Gustate et videte quoniam suavis est Dominus: in aeternum misericordia eius. Alleluia.

Postcommunio Praebeant nobis, Domine Iesu, divinum tua sancta fervorem: quo dulcissimi Cordis tui suavitate percepta., discamus terrene despicere et amare coelestia. Qui vivis, et regnas.

Introit. Cant. 3 Go forth, you daughters of Sion, and see King Solomon in the diadem, with which his mother crowned him on the day of his espousals, and in the day of the joy of his heart. Ps. 44 My heart has uttered a good word : I speak my words to the king. Glory be. Go forth.

Collect Clothe us, Lord Jesus, with the virtues of your sacred Heart, and inflame our souls with the fire of your divine love ; that we may be conformed to the image of your goodness, and be worthy of participating in your redemption: Who lives and reigns.

A Reading from the Epistle of Blessed Paul the Apostle to the Ephesians c. 3
Brothers, to me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ, and to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God, who created all things. For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named; that he would grant you according to the riches of his glory, to be strengthened with might by his Spirit unto the inward man ; that Christ may dwell by faith, in your hearts; that being rooted and founded in love, you may be able to comprehend with all the saints, what is the breadth, and length, and height, and depth : to know also the love of Christ, which surpasses knowledge, that you may be filled unto all the fulness of God.

Graduale Matt. 21 Say unto the daughters of Sion : Behold your king comes to you, meek. V. Is. 42 He shall not be sad, nor troublesome : he shall not cry, neither shall his voice be heard abroad.

Alleluia, Alleluia. Matt. 11 Learn of me, because I am meek and humble of heart: and you shall find rest for your souls. Alleluia.

Post Septuagismam.
Graduale Ps. 68 My heart has expected reproach and misery ; and I looked for one who would grieve together with me, but there was none; and for one who would comfort me, and I found none.

Tractus Ps. 21 But I am a worm and no man: the reproach of men and the outcast of the people. V. All they that saw me have laughed me to scorn:they have spoken with the lips and wagged the head. V. I am poured out like water, and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.

In Eastertide
Alleluia, Alleluia. V. Ps 29 Lord, my God, I have cried out to you, and you healed me: you have led my soul out of hell. Alleluia. V. You have turned for me my mourning into joy : you have cut my sackcloth, and has surrounded me with gladness. Alleluia

The continuation of the Holy Gospel according to John c.15
At that time : Jesus said to his disciples : As the Father has loved me, I also have loved you. Abide in my love. If you keep my commandments you shall abide in my love, as I also have kept my Father’s commandments, and abide in his love. These things I have spoken to you, that my joy may be in you, and your joy may be filled. This is my commandment, that you love one another as I have loved you.

Greater love than this has no man, that a man lay down his life for his friends. You are my friends, if you do the things that I command you. I will not now call you servants : for the servant knows not what his Lord does. But I have called you friends : because all things whatsoever I have heard of my Father, I have made known to you. You have not chosen me ; but I have chosen you, and have appointed you that you should go and should bring forth fruit : and your fruit should remain : that whatsoever you shall ask of the Father in my name, he may give it you.

Offertory 1 Chron. 29 Lord God, I, in the simplicity of my heart, have joyfully offered all these things, and I have seen with great joy, thy people which are here present, offer you their offerings. God of Israel, keep for ever this will of their hearts. Alleluia.

Secret We beseech you, O Lord, to inflame our souls with the fire of the Holy Ghost; which our Lord Jesus Christ has sent on earth, from the secret recesses of his Heart, to enkindle in us his love : Who lives and .

PREFACE Of the Nativity
It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto you, O holy Lord, Father almighty, everlasting God, for through the Mystery of the Word made flesh, the new light of your glory has shone upon the eyes of our mind, so that while we acknowledge God in visible form, we may through Him be drawn to the love of things invisible. And therefore with Angels and Archangels, with Throne and Dominations, and with all the hosts of the heavenly army, we sing the hymn of your glory, evermore saying: Holy

Which is also said in votive Masses from Trinity Sunday to Septuagesima. And in votive Masses from Septuagesima to Pentecost is said

PREFACE Of the Cross:
It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto you, O holy Lord, Father almighty, everlasting God; who established the salvation of mankind on the tree of the Cross; that from where death came, there also life might arise again, and that he, who overcame by the tree, by the tree also might be overcome: Through Christ our Lord. Through whom the Angels praise your Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat you that you may bid our voices also to be admitted while we say with lowly praise: Holy.

Communion Ps 33 Taste, and see that the Lord is sweet: his mercy is eternal. Alleluia.

Postcommunion May your grace, O Lord Jesus, we beseech you, afford us divine favour, in order that, being perceptive of the sweetness of your most loving Heart, we may learn to despise earthly things, and love those that are heavenly: Who lives and reigns....

A lovely Mass! Thankfully, in the 2002 Missale Romanum, the oration is restored for Votive Masses, though, in line with post 1970 reforms, addressed to the Father, rather than the Son.

In 1928/9, Pius XI raised the feast to a Double of the I Class, the highest rank, and granted it also an Octave. The composition of a new Mass Cogitationes, and Office was undertaken, and there was provided a special preface for Masses of the Sacred Heart. The Prime versicles were replaced by a special one Qui Corde fundis gratiam 'Who pours out grace from Your Heart.' The entire Mass and the new preface. The text of the new Mass and the preface can be seen here.

This Mass is a bit disappointing for me, because it is not exactly a subsitute for the Mass Egredemini. Although the variations for Votive Masses are noticeably 'lighter', and the Mass is celebrated in white vestments, and certain texts of Egredemini are retained, the focus of the Mass is still mostly the reparative contemplation as seen in the Gospel, Collect, Offertory, Communion, etc... Not that that is a bad focus to have, but the sweetness of the Mass Egredimini is for me, especially suitable for Votive Masses. However it is still nice that the Sacred Heart has got its own preface.

First Published June 2007