Signum Crucis Sign of the Cross

The Sign of the Cross is not only an action, but a statement of faith itself. In this simple gesture one is not only making a sign of our redemption, the Cross, but is also expressing faith in the Blessed Trinity. It was with this simple action that the faithful of the early Church fortified themselves despite difficult times. Tertullian, writing in the third century, tells us that Christians made the Sign of the Cross upon rising, as they were dressing, upon entering or leaving their houses, on going to the bath, on sitting down at the table, on lighting their lamps, in fact, at the beginning of every action. St. Augustine tells us that "It is by the sign of the Cross that the Body of the Lord is consecrated, that baptismal fonts are sanctified, that priests and other ranks in the Church are admitted to their respective orders, and everything that is to be made holy is consecrated by the sign of our Lord's cross, with the invocation of the name of Christ." (Serm. LXXXI). The original Sign of the Cross was likely a "mini-cross" made by tracing a cross on the forehead, lips, or breast with the thumb, much like the custom today of doing so before the Gospel is read. It is difficult to determine exactly when the current custom of blessing oneself with a large cross going forehead to breast and then from shoulder to shoulder came about. Historical records in this regard are open to multiple interpretations and Church historians have divergent views on the subject. That the written record is unclear on the subject is to be expected, since such a custom would more likely be taught by example than by written instruction. It is likely that this large cross was first used in formal blessings by the clergy starting sometime during the Arian controversy of the fourth century and then eventually adopted by the laity. Clearly written instructions for using the large cross form to bless oneself appear by the 12/13th century, by which time it is also clear that the custom had been in use in some form or another for a long time, possibly since the 8th century. As noted by various Medieval authors, this large Sign of the Cross is rich in symbolism. When Christ came to redeem the world, He descended from the Father, was born of the Virgin Mary, died, was buried, and descended to the dead. He then rose from the dead and ascended into heaven where He sits at the right hand of the Father. Thus when making the Sign of the Cross, one uses the right hand, which symbolizes Christ who sits at the right hand of the Father. Starting at the forehead, which symbolizes the Father, the Creator and source of all things, one then descends to the lower chest. This symbolizes the Incarnation, for Christ came down from heaven from the Father and became flesh in the womb of the Virgin Mary through the power of the Holy Spirit. In the West, one then proceeds from the left shoulder to the right shoulder to finish the Sign of the Cross. The left in this case is usually associated with death and darkness, while the right symbolizes truth and light. Thus the action represents the transition from misery to glory, from death to life, and from hell to paradise. As Christ passed from death to life and sits at the right hand of the Father (left to right), so too may we pass from death to life in Christ through the sanctification of the Holy Spirit. In Eastern Christian traditions, the opposite direction is taken. One proceeds from the right to the left, so the symbolism is somewhat different. A partial indulgence is granted to the faithful who devoutly make a sign of the cross. "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19)

IN

nomine Patris, et Filii, et Spiritus Sancti. Amen.

IN the name of the Father, and of the Son,

and of the Holy Spirit. Amen.

Doxologia Minor Glory Be

A short expression of praise to the Trinity from the very early Church. Authors such as Hippolytus (d. 235) and Origen (ca 231) use very similar phrases in praise of the Trinity. The form became fixed to what we have today by the time of the Arian controversies of the 4th century. It is used extensively in the Mass, the Divine Office, and also many other devotions such as the Rosary.

GLORIA

Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

GLORY be to the Father, and to the Son,

and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.

Oratio Dominica The Lord's Prayer

This prayer was given to us by our Lord Jesus Christ Himself when the apostles asked Him to teach them how to pray (Mt 6:9-13) and thus the prayer has been a part of the Church since the very beginning. The Didache (1st-2nd century) commends the prayer to be recited by the faithful three times during the day. In the latter part of the 4th century it became an official part of the Mass and was recited after the breaking of the bread. Later, Pope St. Gregory the Great, influenced by St. Augustine, moved it to just before the breaking of the bread where it has been ever since. Today, the Didache's tradition of reciting the prayer thrice daily continues in the Church with the Lord's Prayer being recited at Mass and then twice more during the Liturgy of the Hours, at Lauds and Vespers. Prior to the Protestant Reformation, the Our Father was universally recited in Latin in the West by clergy and laity alike. The rather curious English translation we have today is due to Henry VIII's efforts to impose a standard English version across his realm. Catholics, not wishing to be overly conspicuous in a place very hostile to the Catholic Church at the time, adopted the translation in order to remain inconspicuous.

PATER NOSTER, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in
caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.

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

Ave Maria Hail Mary

The Ave Maria is perhaps the most popular of all the Marian prayers. It is composed of two distinct parts, a Scriptural part and an intercessory part. The first part, the Scriptural part, is taken from the Gospel of St. Luke and joins together the words of the Angel Gabriel at the Annunciation (Lk 1:28) together with Elizabeth's greeting to Mary at the Visitation (Luke 1:42). The joining of these two passages can be found as early as the fifth, and perhaps even the fourth, century in the eastern liturgies of St. James of Antioch and St.

Mark of Alexandria. It is also recorded in the ritual of St. Severus (538 AD). In the west it was in use in Rome by the 7th century for it is prescribed as an offertory antiphon for the feast of the Annunciation. The great popularity of the phrase by the 11th century is attested to in the writings of St. Peter Damian (10071072) and Hermann of Tournai (d.c. 1147). Later, probably by Pope Urban IV around the year 1262, Jesus' name was inserted at the end of the two passages. The second half of the prayer (Holy Mary..) can be traced back to the 15th century where two endings are found. One ending, Sancta Maria, Mater Dei, ora pro nobis peccatoribus, is found in the writings of St. Bernardine of Siena (1380-1444 AD) and the Carthusians. A second ending, Sancta Maria, Mater Dei, ora pro nobis nunc et in hora mortis nostrae, can be found in the writings of the Servites, in a Roman Breviary, and in some German Dioceses. The current form of the prayer became the standard form sometime in the 16th century and was included in the reformed Breviary promulgated by Pope St. Pius V in 1568

AVE MARIA, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus.
Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.

HAIL MARY, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy
womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen.

Symbolum Apostolorum Apostles' Creed

The present form of the Apostles' Creed first appears in the 6th century in the writings of Caesarius of Arles (d 542). However, it can be traced in one form or another back to Apostolic times. For more details see the entries in the Symbola (Creeds) section. A partial indulgence is granted to the faithful who recite the Symbolum Apostolorum.

CREDO in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum,
Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord,
Who was conceived by the power of the Holy Spirit and born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; He descended into hell; on the third day He rose again from the dead; He ascended into heaven and is seated at the right hand of God, the Father Almighty; from there He will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Symbolum Nicaenum Nicene Creed

The Symbolum Nicaenum, or Nicene Creed, has a complex history. It was first promulgated at the Council of Nicea (325), though in an abbreviated form from what we have below. St. Athanasius attributes its composition to the Papal Legate to the Council, Hossius of Cordova. The Creed is also sometimes called the Nicene-Constantinoplian Creed since it appears in the Acts of the Council of Constantinople (381), but it is clear that this Council is not the source of that composition for it appears in complete form in the Ancoratus of

Epiphanius of Salamis some seven years earlier in 374. In any case, it was this text that appears in the Acts of the Council of Constantinople that was formally promulgated at Chalcedon in 451 and has come down to us as our present Nicene Creed. It was at the councils of Nicea and Constantinople that the true nature of Jesus was defended against two heresies that had sprung up. The Arians denied Christ's divinity and the Monophysites denied Christ's humanity. The councils, drawing upon the traditions handed down to them from the Apostles, condemned both heresies and declared that Jesus was indeed both true God and true man. In the 11th century this creed became part of the Mass. A partial indulgence is granted to the faithful who recite the Symbolum Nicaenum.

CREDO

in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris.

BELIEVE in one God, the Father

almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the only begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, one in being with the Father; through Whom all things were made. Who for us men and for our salvation came down from heaven. He was made flesh by the Holy Spirit from the Virgin Mary, and was made man. He was crucified for us under Pontius Pilate; suffered, and was buried. On the third day He rose again according to the Scriptures; He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead, and of His kingdom there shall be no end. And in the Holy Spirit, the Lord and giver of Life, Who proceeds from the Father and the Son. Who, with the Father and the Son, is adored and glorified: Who has spoken through the Prophets. And I believe in one holy, catholic and apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead, and the life of the age to come. Amen.

Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis.

Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, apostolicam Ecclesiam. catholicam et

Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

Quicumque Athanasian Creed

The Athanasian Creed, also known as the "Quicumque vult", was formerly recited at the office of Prime on Sundays. It is one of the four authoritative Creeds of the Catholic Church. The Anglican Church and some Protestant Churches also hold it to be authoritative. While the Creed has always been attributed to St. Athanasius (d 373 AD), it was unknown in the Eastern Churches until the 12th century and thus it is unlikely he is the author. St. Ambrose is one suggested author, but many authors have been proposed with no conclusive agreements reached. Current theory suggests it was composed in southern France in the 5th century. In 1940, the lost 'Excerpta' of St. Vincent of Lerins (flourished in 440: "quod ubique, quod semper, quod ab omnibus creditum est") was discovered, and this work contains much of the language of the Creed. Thus, either St. Vincent, or an admirer have been suggested as the author. The earliest known copy of the creed was included in a prefix to a collection of homilies by Caesarius of Arles (died 542).

QUICUMQUE

vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. Neque confundentes personas, substantiam separantes. neque

WHOEVER wishes to be saved must,

above all, keep the Catholic faith. For unless a person keeps this faith whole and entire, he will undoubtedly be lost forever. This is what the catholic faith teaches: we worship one God in the Trinity and the Trinity in unity. Neither confounding the Persons, nor dividing the substance. For there is one person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty. What the Father is, the Son is, and the Holy Spirit is. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is boundless, the Son is boundless, and the Holy Spirit is boundless. The Father is eternal, the Son is eternal, and

Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coaeterna maiestas. Qualis Pater, talis Filius, talis Spiritus Sanctus. Increatus Pater, increatus Filius, increatus Spiritus Sanctus. Immensus Pater, immensus immensus Spiritus Sanctus. Filius,

Aeternus Pater, aeternus Filius, aeternus

Spiritus Sanctus. Et tamen non tres aeterni, sed unus aeternus. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus.

the Holy Spirit is eternal. Nevertheless, there are not three eternal beings, but one eternal being. So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being. Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. Yet there are not three omnipotent beings, but one omnipotent being. Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there are not three lords, but one Lord. For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords. The Father was not made, nor created, nor generated by anyone. The Son is not made, nor created, but begotten by the Father alone. The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son. There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are coeternal and coequal

Similiter omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes, sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus. Et tamen non tres dii, sed unus est Deus. Ita Dominus Pater, Dominus Dominus Spiritus Sanctus. Filius,

Et tamen non tres Domini, sed unus est Dominus. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compellimur: ita tres Deos aut Dominos dicere catholica religione prohibemur. Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: sed totae tres personae coaeternae sibi sunt et coaequales.

with one another. Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus et homo est. Deus est ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. So that in all things, as is has been said above, the Unity is to be worshiped in Trinity and the Trinity in Unity. He, therefore, who wishes to be saved, must believe thus about the Trinity. It is also necessary for eternal salvation that he believes steadfastly in the incarnation of our Lord Jesus Christ. Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. As God, He was begotten of the substance of the Father before time; as man, He was born in time of the substance of His Mother. He is perfect God; and He is perfect man, with a rational soul and human flesh. He is equal to the Father in His divinity, but inferior to the Father in His humanity. Although He is God and man, He is not two, but one Christ. And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God. He is one, not by a mingling of substances, but by unity of person. As a rational soul and flesh are one man: so God and man are one Christ. He died for our salvation, descended into hell, and rose from the dead on the third day. He ascended into heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead. At His coming, all men are to arise with

Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos. Ad cuius adventum omnes homines

resurgere habent cum corporibus suis: et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Amen.

their own bodies; and they are to give an account of their own deeds. Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire. This is the Catholic faith. Everyone must believe it, firmly and steadfastly; otherwise He cannot be saved. Amen.

Professio fidei Tridentina Creed of Pope Pius IV

The "Professio fidei Tridentina", also known as the "Creed of Pope Pius IV", is one of the four authoritative Creeds of the Catholic Church. It was issued on November 13, 1565 by Pope Pius IV in his bull "Iniunctum nobis" under the auspices of the Council of Trent (1545 - 1563). It was subsequently modified slightly after the First Vatican Council (1869 - 1870) to bring it inline with the dogmatic definitions of the Council. The major intent of the Creed was to clearly define the Catholic faith against Protestantism. At one time it was used by Theologians as an oath of loyalty to the Church and to reconcile converts to the Church, but it is rarely used these days.

Ego N. firma fide credo et profiteor omnia et singula, quae continentur in Symbolo, quo Sancta Romana ecclesia utitur, videlicet: Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui

I, N, with a firm faith believe and profess each and everything which is contained in the Creed which the Holy Roman Church maketh use of. To wit: I believe in one God, The Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the Only-begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead and His kingdom will have no end. And in the Holy Spirit, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and the Son is

locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen. Apostolicas et Ecclesiasticas traditiones reliquasque eiusdem ecclesiae observationes et constitutiones firmissime admitto et amplector. Item sacram Scripturam iuxta eum sensum1, quem tenuit et tenet sancta Mater Ecclesia, cuius est iudicare de vero sensu et interpretatione sacrarum Scripturarum, admitto; nec eam umquam nisi iuxta unanimem consensum Patrum, accipiam et interpretabor. Profiteor quoque septem esse vere et proprie Sacramenta novae legis a Iesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet Baptismum, Confirmationem, Eucharistiam, Paenitentiam, Extremam Unctionem, Ordinem et Matrimonium; illaque gratiam conferre; et ex his Baptismum, Confirmationem et Ordinem sine sacrilegio reiterari non posse. Receptos quoque et approbatos Ecclesiae catholicae ritus in supradictorum omnium Sacramentorum solemni administratione recipio et admitto. Omnia et singula, quae de peccato originali et de iustificatione in sacrosancta Tridentina Synodo definita et declarata fuerunt, amplector et recipio. Profiteor pariter, in Missa offerri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis. Atque in sanctissimo Eucharistiae Sacramento esse vere, realiter et substantialiter Corpus et Sanguinem, una cum anima et divinitate Domini nostri Iesu Christi, fierique conversionem totius substantiae panis in Corpus ac totius substantiae vini in Sanguinem, quam conversionem Ecclesia catholica transubstantiationem appellat. Fateor etiam sub altera tantum specie totum

adored and glorified, and who spoke through the prophets. And one holy, Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins and I await the resurrection of the dead and the life of the world to come. Amen. The Apostolic and Ecclesiastical traditions and all other observances and constitutions of that same Church I firmly admit to and embrace. I also accept the Holy Scripture according to that sense which holy mother the Church hath held, and doth hold, and to whom it belongeth to judge the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers. I also profess that there are truly and properly Seven Sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all are necessary for everyone; to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Holy Orders cannot be repeated without sacrilege. I also receive and admit the accepted and approved ceremonies of the Catholic Church in the solemn administration of the aforesaid sacraments. I embrace and accept each and everything which has been defined and declared in the holy Council of Trent concerning original sin and justification. I profess, likewise, that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist there is truly, really, and substantially, the Body and Blood, together with the soul and divinity, of our Lord Jesus Christ; and that a conversion takes place of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood, which conversion the Catholic Church calls Transubstantiation. I

atque integrum Christum Sacramentum sumi.

verumque

also confess that under either species alone Christ is received whole and entire, and a true sacrament. I steadfastly hold that there is a Purgatory, and that the souls therein detained are helped by the suffrages of the faithful. Likewise, that the saints, reigning together with Christ, are to be honored and invoked, and that they offer prayers to God for us, and that their relics are to be venerated. I most firmly assert that the images of Christ, of the Mother of God, ever virgin, and also of other Saints, ought to be kept and retained, and that due honor and veneration is to be given them. I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people. I acknowledge the Holy Catholic Apostolic Roman Church as the mother and teacher of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ. I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent, and by the ecumenical Council of the Vatican, particularly concerning the primacy of the Roman Pontiff and his infallible teaching. I condemn, reject, and anathematize all things contrary thereto, and all heresies which the Church hath condemned, rejected, and anathematized. This true Catholic faith, outside of which no one can be saved, which I now freely profess and to which I truly adhere, I do so profess and swear to maintain inviolate and with firm constancy with the help of God until the last breath of life. And I shall strive, as far as possible, that this same faith shall be held, taught, and professed by all those over whom I have charge. I N. do so pledge, promise, and swear, so help me God and these Holy Gospels of God.

Constanter teneo, Purgatorium esse, animasque ibi detentas fidelium suffragiis iuvari. Similiter et Sanctos, una cum Christo regnantes, venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. Firmiter2 assero, imagines Christi ac Deiparae semper Virginis, necnon aliorum Sanctorum habendas et retinendas esse, atque eis debitum honorem et venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum Christiano populo maxime salutarem esse affirmo. Sanctam, catholicam et apostolicam Romanam Ecclesiam3 omnium ecclesiarum matrem et magistram agnosco, Romanoque Pontifici, beati Petri Apostolorum principis successori, ac Iesu Christi Vicario, veram oboedientiam spondeo ac iuro. Cetera item omnia a sacris canonibus et oecumenicis Conciliis, ac praecipue a sacrosancta Tridentina Synodo, et ab oecumenico Concilio Vaticano tradita, definita et declarata, praesertim de Romani Pontificis Primatu et infallibili Magisterio, indubitanter recipio ac profiteor; simulque contraria omnia, atque haereses quascumque ab Ecclesia damnatas et reiectas et anathematizatas ego pariter damno, reicio, et anathematizo. Hanc veram Catholicam Fidem, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor et veraciter teneo, eandem integram, et immaculatam4 usque ad extremum vitae spiritum, constantissime, Deo adiuvante, retinere et confiteri, atque a meis subditis, vel5 illis, quorum cura ad me in munere meo spectabit, teneri, doceri et praedicari, quantum in me erit, curaturum, ego idem N. spondeo, voveo ac iuro. Sic me Deus adiuvet et haec sancta Dei Evangelia.

Confiteor I Confess
A Confiteor is a penitential prayer where we acknowledge our sinfulness and seek God's mercy and forgiveness. Confiteors have been part of Christianity from the beginning. St. Augustine notes that it was traditionally recited while striking the breast as a sign of humility, such as is the custom we have today of doing so during Mass when it is recited. The prayer below is the traditional form of the prayer. It was partially composed in the 8th century and then added to the Mass in the 11th century. The Confiteor in use in the Missal of Paul VI is a shortened version of this one.

CONFITEOR CONFITEOR Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Ioanni Baptistae,
sanctis Apostolis Petro et Paulo, et omnibus Sanctis, quia peccavi nimis cogitatione, verbo et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Ioannem Baptistam, sanctos Apostolos Petrum et Paulum, et omnes Sanctos, orare pro me ad Dominum Deum nostrum. Amen.

I CONFESS 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, and to all the saints 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, and all the saints, to pray for me to the Lord our God. Amen.

Veni, Sancte Spiritus Come, Holy Spirit

A traditional prayer asking for the grace of the Holy Spirit. It has been used for centuries as a prayer of private devotion. The texts appear in the propers for the feast of Pentecost in both the Mass and Divine Office, and also in the votive Mass of the Holy Spirit. The first part, which has a partial indulgence attached to it, is the antiphon for the Magnificat for Pentecost. The veriscle and response are associated with the readings for the feast. Lastly, the collect is found in the votive Mass.

VENI,

Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende.

COME, Holy Spirit, fill the hearts of Thy

faithful and kindle in them the fire of Thy love. V. Send forth Thy Spirit and they shall be created R. And Thou shalt renew the face of the earth.

V. Emitte Spiritum tuum et creabuntur; R. Et renovabis faciem terrae.

Oremus: DEUS, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere, et de eius semper consolatione gaudere. Per Christum Dominum nostrum. Amen.

Let us pray: O GOD, Who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in His consolation. Through Christ our Lord. Amen.

Virtutes Theologicae The Theological Virtues of Faith, Hope, and Love

The origins of the Theological Virtues lie with Scripture. St. Paul writes in his letter to the Corinthians, "So faith, hope, and love remain, these three; but the greatest of these is love." (1Cor. 13:13). There and throughout Scripture the themes of faith, hope, and love are constantly stressed and thus they have been singled out and given the name 'the Theological Virtues'. They are called theological virtues because the word 'theological' means 'belonging to or relating to God'. Our faith, hope and love must have God for their basis and motive, otherwise they are worthless. In Scripture we see that faith is the beginning of human salvation for: ".. without faith it is impossible to please Him, for anyone who approaches God must believe that He exists and that He rewards those who seek him." (Hebr. 11:6). From this faith in God, must then come hope, the confident hope that God will carry out His promises to us. Scripture tells us in Romans 8:24, "For in hope we were saved." and then again in Galatians 5:5, "For through the Spirit, by faith, we await the hope of righteousness." Lastly, from this hope built upon faith springs love, for "... hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit that has been given to us." (Rom. 5:5). It is from this love that Christ spoke about when he said, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself." (Matt. 22:37-39). Two popes in particular felt very strongly about these Theological Virtues. Pope Benedict XIII (1649-1730) on January 15, 1728 granted a plenary indulgence to the acts of faith, hope, and love. Twenty eight years later, on January 28, 1756, Pope Benedict XIV (1675-1758), who felt strongly that these Theological Virtues were ever so important, confirmed his predecessor's grant and extended the grant to include a partial indulgence whenever they were recited. He also extended the grant to any legitimate forms of the three theological virtues. This later grant continues to today in the Enchiridion Indulgentiarum. A partial indulgence is granted to any legitimate act of faith, hope, or love. There are many versions of these Acts of Faith, Hope, and Love. The ones given below are the popular ones seen these days, such as those found in the Baltimore Catechism.

Actus Fidei Act of Faith

By Pietro Cardinal Gasparri, Catechismus Catholicus, (1931)

DEUS meus, firmiter credo Te esse unum O MY GOD, I firmly believe that Thou
Deum in tribus distinctis Personis, Patre, Filio et Spiritu Sancto; et Filium propter art one God in three divine persons, Father, Son and Holy Spirit; I believe that Thy

nostram salutem incarnatum, passum et mortuum esse, resurrexisse a mortuis, et unicuique pro meritis retribuere aut praemium in Paradiso aut poenam in Inferno. Haec ceteraque omnia quae credit et docet catholica Ecclesia, credo quia Tu ea revelasti, qui nec ipse falli nec nos fallere potes.

divine Son became man and died for our sins, and that He shall come to judge the living and the dead. I believe these and all the truths which the holy Catholic Church teaches, because Thou hast revealed them, Who canst neither deceive nor be deceived. Amen.

A traditional Latin version with a literal English translation.

DOMINE

Deus, firma fide credo et confiteor omnia et singula quae sancta ecclesia Catholica proponit, quia tu, Deus, ea omnia revelasti, qui es aeterna veritas et sapientia quae nec fallere nec falli potest. In hac fide vivere et mori statuo. Amen.

O LORD God, I firmly believe each and

every truth which the holy Catholic Church teaches, because Thou, O God, Who art eternal truth and wisdom which can neither deceive nor be deceived, hast revealed them all. In this faith I stand to live and die. Amen.

Actus Spei Act of Hope

By Pietro Cardinal Gasparri, Catechismus Catholicus, (1931)

DEUS

meus, cum sis omnipotens, infinite misericors et fidelis, spero Te mihi daturum, ob merita Iesu Christi, vitam aeternam et gratias necessarias ad eam consequendam, quam Tu promisisti iis qui bona opera facient, quemadmodum, Te adiuvante, facere constituo. Amen.

O MY GOD, relying on Thy almighty

power and infinite mercy and promises, I hope to obtain pardon for my sins, the help of Thy grace, and life everlasting, through the merits of Jesus Christ, my Lord and Redeemer. Amen.

A traditional Latin version with a literal English translation.

DOMINE Deus, spero per gratiam tuam O LORD God, through Thy grace I hope remissionem omnium peccatorum, et post
hanc vitam aeternam felicitatem me esse consecuturum: quia tu promisisti, qui es infinite potens, fidelis, benignus, et misericors. In hac spe vivere et mori statuo. Amen.

to obtain remission of all my sins and after this life eternal happiness, for Thou hast promised, Who art all powerful, faithful, kind, and merciful. In this hope I stand to live and die. Amen.

Actus Caritatis Act of Love

By Pietro Cardinal Gasparri, Catechismus Catholicus, (1931)

DEUS meus, ex toto corde amo Te super

omnia, quia es infinite bonus et infinite amabilis; et ob amorem Tui proximum meum diligo sicut meipsum, eique, si quid in me offendit, ignosco.

MY GOD, I love Thee above all

things, with my whole heart and soul, because Thou art all-good and worthy of all love. I love my neighbor as myself for the love of Thee. I forgive all who have injured me, and ask pardon of all whom I have injured. Amen.

A traditional Latin version with a literal English translation.

LORD God, I love Thee above all DOMINE Deus, amo te super omnia et O things, and I love my neighbor on account
proximum meum propter te, quia tu es summum, infinitum, et perfectissimum bonum, omni dilectione dignum. In hac caritate vivere et mori statuo. Amen. of Thee, because Thou art the highest, infinite and most perfect good, worthy of all love. In this love I stand to live and die. Amen.

Angele Dei Angel of God

Angele Dei, also know as the Prayer to One's Guardian Angel, was in the past attributed to St. Anselm (c1033-1109), for it appears in medieval collections of St. Anselm's works. However, it is clear that this prayer was added to Anselm's works sometime after his death. As best can be determined, this prayer is an interpolation of Reginald of Canterbury's (d. c 1109) Life of St. Malchus. St. Malchus (d. c 390) was a famous hermit who was a friend of St. Jerome (c 341-420). The popular English translation given below is from the later half of the 19th century and appears in the Baltimore Manual of Prayers (1888). Guardian Angels protect their charges against the assaults of demons to preserve them from sin. Several passages in Scripture mention them in passing. (Dn 10: 13,20-21, Tob 12:12, Mt 18:10, Acts 12:11,15). October 2 is the memorial to the Guardian Angels. This prayer carries a partial indulgence.

ANGELE

DEI, qui custos es mei,

ANGEL OF GOD, my guardian dear,

To whom his love commits me here; Ever this (day, night) be at my side, To light and guard, to rule and guide. Amen.

Me tibi commissum pietate superna; (Hodie, Hac nocte) illumina, custodi, rege, et guberna. Amen.

Benedictio Mensae Blessings Before and After Meals Benedictio Ante Mensam Blessing Before Meals

BENEDIC, Domine, nos et haec tua dona BLESS us, O Lord, and these Thy gifts
quae de tua largitate sumus sumpturi. Per Christum Dominum nostrum. Amen.
Ante prandium:

which we are about to receive from Thy bounty, through Christ our Lord. Amen.
Add for midday:

Mensae caelestis participes faciat nos, Rex aeternae gloriae. Amen.

Ante cenam:

May the King of everlasting glory make us partakers of the heavenly table. Amen.
Add for evening:

Ad cenam vitae aeternae perducat nos, Rex aeternae gloriae. Amen.

May the King of ever-lasting glory lead us to the banquet of life eternal. Amen.

Benedictio Post Mensam Blessing After Meals

AGIMUS tibi gratias, omnipotens Deus, WE give Thee thanks, almighty God, for
pro universis beneficiis tuis, qui vivis et regnas in saecula saeculorum. Amen. V. Deus det nobis suam pacem. R. Et vitam aeternam. Amen all Thy benefits, who livest and reignest for ever and ever. Amen. V. May the Lord grant us His peace. R. And life everlasting. Amen

Trinitas The Trinity Commemoratio Sanctae Trinitatis Commemoration of the Holy Trinity
From the Roman Breviary for Trinity Sunday.

Laudes

Morning Prayer

BENEDICTA sit * sancta Creatrix et BLESSED be * the holy Creator and

Gubernatrix omnium, sancta et individua Trinitas, nunc, semper, et per infinita saecula saeculorum. Ruler of all things, O holy and undivided Trinity, now, always, and throughout all the ages.

Vesperas

Evening Prayer

TE

DEUM * Patrem ingenitum, te

GOD, * unbegotten Father, only-

Filium unigenitum, te Spiritum Sanctum Paraclitum, sanctam et individuam Trinitatem, toto corde et ore confitemur, laudamus, atque benedicimus: tibi gloria in saecula. V. Benedicamus Patrem et Filium cum Sancto Spiritu. R. Laudemus et superexaltemus eum in saecula.

begotten Son, Holy Spirit and Comforter, holy and undivided Trinity, with our whole heart and lips we confess Thee, we praise Thee, and we bless Thee. To Thee be glory forever. V. Let us bless the Father and the Son with the Holy Spirit. R. Let us praise Him and exalt Him above all forever.

OMNIPOTENS

ALMIGHTY

sempiterne Deus, qui dedisti famulis tuis in confessione verae fidei, aeternae Trinitatis gloriam agnoscere, et in potentia maiestatis adorare Unitatem: quaesumus, ut eiusdem fidei firmitate ab omnibus semper muniamur adversis. Per Christum Dominum nostrum. Amen

and everlasting God, who hast given unto us Thy servants, by the profession of the true faith, to acknowledge the glory of the eternal Trinity, and, in the power of Thy divine Majesty, to worship the Unity; we beseech Thee, that by our steadfastness in this same faith, we may evermore be defended from all adversities. Through Christ our Lord. Amen.

Gratiarum actio pro suscepto Baptismi Sacramento Act of Thanksgiving for Receiving the Sacrament of Baptism

O SANCTISSIMA Trinitas: Pater, Fili, O MOST HOLY Trinity: Father, Son,

et Spiritus Sancte! gratias tibi ago ex intimo corde, quod me ex christianis parentibus nasci et ad sacri baptismatis gratiam perducere voluisti. Ecce denuo spondeo et profiteor, quae ad sacrum fontem patrini nomine meo spoponderunt et professi sunt. Abrenuntio ergo Satanae et omnibus operibus eius et omnibus pompis eius. Credo in te Deum, Patrem omnipotentem, creatorem caeli et terrae; credo in te Iesum Christum, Filium Dei unicum, Dominum nostrum; credo in te Spiritum Sanctum, Dominum et vivificantem. Credo in unam sanctam ecclesiam catholicam, Sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Confirma nunc, o Beata Trinitas, quod in sacro baptismo in me operata es, ut per hoc and Holy Spirit, I thank Thee from the deep in my heart that Thou willed me to be born of Christian parents and led to the grace of holy Baptism. See that I again pledge and profess those things which my godparents pledged and professed in my name at the sacred font. I renounce, therefore, Satan and all his works and all his pomps. I believe in Thee God, the Father Almighty, creator of heaven and earth; I believe in Thee, Jesus Christ, the only Son of God, our Lord; I believe in Thee, Holy Spirit, Lord and giver of life. I believe in one holy catholic Church, the communion of saints, the remission of sins, the resurrection of the body and eternal life. Strengthen now, o Blessed Trinity, that which Thou hast worked in me in sacred

Sacramentum divinae naturae effectus consors, concupiscentiae corruptionem fugiam et aeternae consequar incorruptionis praemia. Qui vivis et regnas in saecula saeculorum. Amen.

Baptism, that through this Sacrament of divine nature I may flee from the corruption of cupidity and pursue the reward of eternal incorruption. Thou who livest and reignest forever. Amen.

Oratio ad ss. Trinitatem pro felici morte Prayer to the Most Holy Trinity for a Happy Death

PATER

aeterne! rogo te per vitam et mortem acerbissimam dilectissimi Filii tui, per infinitam bonitatem tuam: concede mihi propitius, ut gratia tua semper vivam et moriar. Benignissime Iesu! rogo te per amorem Patris tui, quo te semper amplexus est, per ultima verba, quibus in cruce pendens Patri spiritum tuum commendasti, suscipe spiritum meum in vitae meae fine. Sancte Spiritus! perfectam caritatem in me accende et in illa spiritum meum conforta, dum ex hac vita emigrem. Sanctissima Trinitas, unus Deus, miserere mei nunc et in hora mortis meae. Amen.

ETERNAL Father, I ask Thee by the life

and bitter death of the most beloved Son and by Thy infinite goodness, mercifully grant that I may always live and die in Thy grace. O most kind Jesus, I ask Thee by Thy love of Thy Father, who always embraced Thee, and by Thy last word which Thou hanging on the Cross didst commend Thy spirit to the Father, receive my spirit at my life's end. Holy Spirit, enkindle perfect charity in me and strengthen my spirit with it until I leave this life. O most holy Trinity, one God, have mercy on me now and in the hour of my death. Amen.

Trisagium Angelicum Angelic Trisagion

This hymn of devotion to the Blessed Trinity is the official prayer of the Order of the Blessed Trinity, otherwise known as the Trinitarians. This devotion has been recited by them and their affiliates for centuries in praise of the Trinity.

IN nomine Patris et Filii et Spiritus Sancti. Amen. V. Domine, labia mea aperies. R. Et os meum annuntiabit laudem tuam.

IN the name of the Father, and of the Son, and of the Holy Spirit. Amen. V. Lord, open my lips. R. And my mouth shall declare Thy praise.

V. Deus in adiutorium meum intende. R. Domine, ad adiuvandum me festina. V. Gloria Patri et Filio et Spiritui Sancto, R. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
The decade below is recited three times, once for each member of the Trinity. The Sanctus and Pater Noster are recited first. The Tibi Laus & Sanctus are then repeated nine times, concluding with the Gloria Patri.

V. O God, come to my assistance. R. O Lord, make haste to help me. V. Glory be to the Father, and to the Son, and to the Holy Spirit, R. As it was in the beginning, is now and will be forever. Amen.
The decade below is recited three times, once for each member of the Trinity. The Sanctus and Pater Noster are recited first. The Tibi Laus & Sanctus are then repeated nine times, concluding with the Gloria Patri.

All: Sanctus Deus, Sanctus fortis, Sanctus immortalis, miserere nobis. V. Pater noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
The following is repeated nine times:

All: Holy God, Holy Strong One, Holy Immortal One, have mercy upon us. V. Our Father, Who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
The following is repeated nine times:

V. Tibi laus, Tibi gloria, Tibi gratiarum actio in saecula sempiterna, O Beata Trinitas. R. Sanctus, Sanctus, Sanctus Dominus Deus exercituum. Pleni sunt caeli et terra gloria tua.
Afterwards the Gloria Patri is said:

V. To Thee, O Blessed Trinity, be praise, and glory, and thanksgiving, for ever and ever! R. Holy, holy, holy Lord, God of hosts. Heaven and earth are filled with Thy glory.
Afterwards the Gloria Patri is said:

V. Gloria Patri et Filio et Spiritui Sancto, R. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
After the three decades:

V. Glory be to the Father, and to the Son, and to the Holy Spirit, R. As it was in the beginning, is now and will be forever. Amen.
After the three decades:

Te Deum Patrem ingenitum, te Filium unigenitum, te Spiritum Sanctum Paraclitum, sanctam et individuam Trinitatem, toto corde et ore confitemur, laudamus, atque benedicimus: Tibi gloria in

God the Father unbegotten, only-begotten Son, and Holy Spirit, the Comforter; holy and undivided Trinity, with all our heart and voice we acknowledge Thee, we praise Thee, and we bless Thee: Glory to Thee

saecula. V. Benedicamus Patrem, et Filium cum Sancto Spiritu. R. Laudemus et superexaltemus eum in saecula. Oremus. Omnipotens sempiterne Deus, qui dedisti famulis tuis in confessione verae fidei, aeternae Trinitatis gloriam agnoscere, et in potentia maiestatis adorare Unitatem: quaesumus, ut eiusdem fidei firmitate, ab omnibus semper muniamur adversis. Per Christum Dominum nostrum. All: Amen. All: Libera nos, salva nos, vivifica nos, O Beata Trinitas!

forever. V. Let us bless the Father, and the Son with the Holy Spirit. R. Be praised and exalted above all things forever. Let us pray, Almighty, ever-living God, who has permitted us Thy servants, in our profession of the true faith, to acknowledge the glory of the eternal Trinity, and in the power of that majesty to adore the Unity, grant, that by steadfastness in this same faith, we may be ever guarded against all adversity: through Christ our Lord. All: Amen All: Set us free, save us, vivify us, O Blessed Trinity!

Benedicite Dominum Canticle of the Three Young Men

Benedicite Dominum, or the Canticle of the Three Young Men is taken from the Old Testament book of Daniel (Dan. 3, 57-88; 56). It is used at Lauds for Sundays and feast days.

BENEDICITE,

omnia opera Domini, Domino; laudate et superexaltate eum in saecula. BENEDICITE, caeli, Domino, benedicite, angeli Domini, Domino. BENEDICITE, aquae omnes, quae super caelos sunt, Domino, benedicat omnis virtutis Domino. BENEDICITE, sol et luna, Domino, benedicite, stellae caeli, Domino. BENEDICITE, omnis imber et ros, Domino, benedicite, omnes venti, Domino.

BLESS the Lord, all ye works of the

Lord, praise and exalt Him above all forever. BLESS the Lord all ye heavens; bless the Lord all ye angels of the Lord. BLESS the Lord all ye waters that are above the heavens; let all powers bless the Lord. BLESS the Lord, ye sun and moon; stars of heaven, bless the Lord. BLESS the Lord, every shower and dew. All ye winds, bless the Lord.

BENEDICITE, ignis et aestus, Domino, benedicite, frigus et aestus, Domino. BENEDICITE, rores et pruina, Domino, benedicite, gelu et frigus, Domino. BENEDICITE, glacies et nives, Domino, benedicite, noctes et dies, Domino. BENEDICITE, lux et tenebrae, Domino, benedicite, fulgura et nubes, Domino. BENEDICAT terra Dominum: laudet et superexaltet eum in saecula. BENEDICITE, montes et colles, Domino, benedicite, universa germinantia in terra, Domino. BENEDICITE, maria et flumina, Domino, benedicite, fontes, Domino. BENEDICITE, cete, et omnia, quae moventur in aquis, Domino, benedicite, omnes volucres caeli, Domino. BENEDICITE, omnes bestiae et pecora, Domino, benedicite, filii hominum, Domino. BENEDICITE, Israel, Domino, laudate et superexaltate eum in saecula. BENEDICITE, sacerdotes Domini, Domino, benedicite, servi Domini, Domino. BENEDICITE, spiritus et animae iustorum, Domino, benedicite, sancti et humiles corde, Domino. BENEDICITE, Anania, Azaria, Misael, Domino, laudate et superexaltate eum in saecula. BENEDICAMUS Patrem et Filium cum Sancto Spiritu; laudemus et superexaltemus eum in saecula. BENEDICTUS es in firmamento caeli et laudabilis et gloriosus in saecula. Amen.

BLESS the Lord, ye fire and heat; cold and chill, bless ye the Lord. BLESS the Lord, dews and hoar frosts; frost and cold, bless the Lord. BLESS the Lord, ice and snow; nights and days, bless the Lord. BLESS the Lord, light and darkness; lightning and clouds, bless the Lord. LET the earth bless the Lord; let it praise and exalt Him above all forever. BLESS the Lord, ye mountains and hills; everything growing from the earth, bless the Lord. BLESS the Lord, seas and rivers; fountains, bless the Lord. BLESS the Lord, ye whales and all that move in the waters; all you fowls of the air, bless the Lord. BLESS the Lord, all ye beasts and cattle; sons of men, bless the Lord. BLESS the Lord, Israel,; praise and exalt Him above all for ever. BLESS the Lord, priests of the Lord, servants of the Lord, bless the Lord. BLESS the Lord, spirits and souls of the just; holy men of humble heart, bless the Lord. BLESS the Lord, Ananias, Azaria, and Misael; praise and exalt Him above all for ever. LET us bless the Father and the Son, with the Holy Spirit; let us praise and exalt Him above all for ever. BLESSED art Thou, Lord, in the firmament of heaven; and worthy of praise, and glorious above all for ever.

Amen.

Gratiarum actio ad Trinitatem Act of Thanksgiving to the Trinity

This prayer was written by St. Catherine of Siena (1347-1380), Doctor of the Church. The prayer is from her Dialogue on Divine Providence and appears in the Office of the Readings on her feast day, April 29.

O DEITAS aeterna, o aeterna Trinitas, O ETERNAL God! O Eternal Trinity! quae per unionem divinae naturae fecisti
tantum valere pretium sanguinis unigeniti Filii tui! Tu, Trinitas aeterna, es quoddam mare profundum, in quo quanto plus quaero, plus invenio; et quanto plus invenio, plus quaero te. Tu quodammodo instabiliter animam satias; quoniam in abysso tua ita satias animam, quod semper remaneat esuriens atque famelica, te, Trinitas aeterna, peroptans desideransque te videre lumen in lumine tuo. GUSTAVI et vidi cum lumine intellectus, in lumine tuo abyssum tuam, aeterna Trinitas, atque pulchritudinem creaturae tuae: propter quod intuendo meipsam in te, vidi me fore tuam imaginem: donante videlicet mihi te, Pater aeterne, de potentia tua et de sapientia tua, quae sapientia Unigenito tuo est appropriata. Spiritus vero Sanctus, qui procedit a te Patre et Filio tuo, dedit mihi voluntatem, per quam me facit aptam ad amandum.

Through the union of Thy divine nature Thou hast made so precious the Blood of Thy only-begotten Son! O eternal Trinity, Thou art as deep a mystery as the sea, in whom the more I seek, the more I find; and the more I find, the more I seek. For even immersed in the depths of Thee, my soul is never satisfied, always famished and hungering for Thee, eternal Trinity, wishing and desiring to see Thee, the True Light. O eternal Trinity, with the light of understanding I have tasted and seen the depths of Thy mystery and the beauty of Thy creation. In seeing myself in Thee, I have seen that I will become like Thee. O eternal Father, from Thy power and Thy wisdom clearly Thou hast given to me a share of that wisdom which belongs to Thine Only-begotten Son. And truly hast the Holy Spirit, who procedeth from Thee, Father and Son, given to me the desire to love Thee. O eternal Trinity, Thou art my maker and I am Thy creation. Illuminated by Thee, I have learned that Thou hast made me a new creation through the Blood of Thy Onlybegotten Son because Thou art captivated by love at the beauty of Thy creation. O eternal Trinity, O Divinity, O unfathomable abyss, O deepest sea, what greater gift could Thou givest me then Thy very Self? Thou art a fire that burns eternally yet never consumed, a fire that

NAM tu, Trinitas aeterna, factor es, et ego factura: unde cognovi, te illuminante, in recreatione quam me fecisti per sanguinem unigeniti Filii tui, quod amore captus es de pulchritudine facturae tuae. O abyssus, o Trinitas aeterna, O Deitas, o mare profundum: et quid maius mihi dare poteras quam teipsum? Tu es ignis qui semper ardes et non consumeris; tu es qui consumis calore tuo quemcumque proprium

amorem animae. Tu es iterum ignis qui tollis omnem frigiditatem, et illuminas mentes lumine tuo, quo lumine fecisti me cognoscere veritatem tuam.

consumes with Thy heat my self-love. Again and again Thou art the fire who taketh away all cold heartedness and illuminateth the mind by Thy light, the light with which Thou hast made me to know Thy truth. BY this mirrored light I know Thou are the highest good, a good above all good, a fortunate good, an incomprehensible good, an unmeasurable good, a beauty above all beauty, a wisdom above all wisdom, for Thou art wisdom itself, the the food of angels, the fire of love that Thou givest to man. THOU art the garment covering our nakedness. Thou feedest our family with Thy sweetness, a sweetness Thou art from which there is no trace of bitterness. O Eternal Trinity!

IN huius luminis speculo cognosco te summum bonum, bonum super omne bonum, bonum felix, bonum incomprehensibile, bonum inaestimabile, pulchritudinem super omnem pulchritudinem, sapientiam super omnem sapientiam: quia tu es ipsa sapientia, tu cibus angelorum qui igne caritatis te dedisti hominibus. TU vestimentum cooperiens nuditatem meam, pascis nos famelicos tua dulcedine, qua dulcis es absque ulla amaritudine. O Trinitas aeterna

Gloria Major Doxology

The Gloria is an ancient hymn of praise to the Trinity that has been in use in the Church since the second century. The opening line of the hymn is taken from Scripture (Lk 2:14), where the angels announce the birth of Christ to the shepherds. The hymn was composed in Greek some time in the second century and can be found recommended as a daily morning prayer in book VII of the Apostolic Constitutions (3rd/4th century). It was introduced to the west by St. Hilary of Poitiers (d 368), who was the first to introduce hymns into the Western Church. St Hillary was an uncompromising foe of Arianism, a heresy which denied the divinity of Christ and was condemned at the Council of Nicea in 325. St. Hilary's opposition to Arianism earned himself the title of "Malleus Arianorum", the Hammer of the Arians, along with the ire of the Arian Emperor Constantius, who exiled him to Phrygia in 356. While St. Hilary was in Phrygia, he was exposed to the hymns in use amongst the eastern Christians of the time. Upon his return home he began to introduce hymns into the western liturgy, borrowing the Gloria from the east, as well as composing some of his own. The Latin translation of the Gloria below, which has been used since the late 4th century, is likely his. The hymn has been an integral part of the Mass of the western Rites since the 5th century.

GLORIA in excelsis Deo et in terra pax GLORY to God in the highest, and peace
hominibus bonae voluntatis. on earth to men of good will.

LAUDAMUS te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex caelestis, Deus Pater omnipotens. DOMINE Fili unigenite, Iesu Christe, Domine Deus, Agnus Dei, Filius Patris, qui tollis peccata mundi, miserere nobis; qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. QUONIAM tu solus Sanctus, tu solus Dominus, tu solus Altissimus, Iesu Christe, cum Sancto Spiritu in gloria Dei Patris. Amen

WE praise Thee, we bless Thee, we adore Thee, we glorify Thee, we give Thee thanks for Thy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord Jesus Christ, only begotten Son, Lord God, Lamb of God, Son of the Father, Thou who takest away the sins of the world, have mercy on us; Thou who takest away the sins of the world, receive our prayer. Thou who sittest at the right hand of the Father, have mercy on us. FOR Thou alone art the Holy One, Thou alone art the Lord, Thou alone art the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

In te credo I Believe in Thee

IN te credo, in te spero, te amo, te adoro, I BELIEVE in Thee, I hope in Thee, I

beata Trinitas unus Deus, miserere mei nunc et in hora mortis meae et salva me. Amen. love Thee, I adore Thee, O Blessed Trinity, one God; have mercy on me now and at the hour of my death and save me. Amen.

Omnipotentia Patris Omnipotence of the Father

OMNIPOTENTIA

Patris, adiuva fragilitatem meam et e profundo miseriae eripe me. Sapientia Filii, dirige cogitationes, verba et actiones meas omnes. Amor Spiritus Sancti, esto cunctarum animae meae operationum principium, quo iugiter sint divino beneplacito conformes. Amen.

OMNIPOTENCE

of the Father, help my frailty and save me from the depths of misery. Wisdom of the Son, direct all my thoughts, words, and deeds. Love of the Holy Spirit, be Thou the source of all the operations of my mind, that they may ever be conformed to God's good pleasure. Amen.

Pietate tua Of Thy Tender Mercy

PIETATE

tua,

quaesumus,

Domine,

OF

THY TENDER MERCY, we

nostrorum solve vincula peccatorum, et intercedente beata semperque Virgine Dei Genetrice Maria cum beato Ioseph ac beatis Apostolis tuis Petro et Paulo et omnibus Sanctis, nos famulos tuos et loca nostra in omni sanctitate custodi; omnes consanguinitate, affinitate ac familiaritate nobis coniunctos a vitiis purga, virtutibus illustra; pacem et salutem nobis tribue; hostes visibiles et invisibiles remove; carnalia desideria repelle: aerem salubrem indulge; amicis et inimicis nostris caritatem largire; Urbem tuam custodi; Pontificem nostrum N. conserva; omnes Praelatos, Principes cunctumque populum christianum ab omni adversitate defende. Benedictio tua sit super nos semper, et omnibus fidelibus defunctis requiem aeternam concede. Amen.

beseech Thee, O Lord, loose the bonds of our sins, and through the intercession of Mary, the blessed and ever-Virgin Mother of God, together with that of Saint Joseph and Thy blessed Apostles Peter and Paul, and of all Thy Saints, keep us Thy servants and our dwelling places in all holiness; cleanse from sin and endow with virtue all those who are joined to us by kindred, affinity and friendship; grant unto us peace and safety; remove far from us our enemies, both visible and invisible; repress all our carnal desires; grant us wholesome air; bestow Thy charity upon our friends and enemies; guard Thy city; preserve our Pontiff N.; defend all prelates and princes and Thine entire Christian people from every adversity. Let Thy blessing be evermore upon us, and do Thou grant unto all the faithful departed rest ever-lasting. Amen.

Sanctus The Sanctus

The Sanctus has been a part of the Mass from the first century AD and its Jewish roots go back even farther. The first part of the chant is based upon Isaiah 6:3 and Daniel 7:10. The second part is based on Mt 21:9. The chant unites our voices with those of the saints and angels in heaven into one song of praise of God.

SANCTUS, Sanctus, Sanctus, Dominus HOLY, holy, holy, Lord God of hosts.
Deus Sabaoth. Pleni sunt caeli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis. Heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest.

Te Deum The Te Deum

Te Deum, also sometimes called the Ambrosian Hymn because if its association with St. Ambrose, is a traditional hymn of joy and thanksgiving. First attributed to Sts. Ambrose, Augustine, or Hilary, it is now accredited to Nicetas, Bishop of Remesiana (4th century). It is used at the conclusion of the Office of the Readings for the Liturgy of the Hours on Sundays outside Lent, daily during the Octaves of Christmas and Easter, and on Solemnities and Feast Days. The petitions at the end were added at a later time and are optional. A partial indulgence is granted to the faithful who recite it in thanksgiving and a plenary indulgence is granted if the hymn is recited publicly on the last day of the year.

TE

DEUM laudamus: te Dominum

confitemur. Te aeternum Patrem omnis terra veneratur. Tibi omnes Angeli; tibi Caeli et universae Potestates; Tibi Cherubim et Seraphim incessabili voce proclamant: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt caeli et terra maiestatis gloriae tuae. Te gloriosus Apostolorum chorus, Te Prophetarum laudabilis numerus, Te Martyrum candidatus laudat exercitus. Te per orbem terrarum sancta confitetur Ecclesia, Patrem immensae maiestatis: Venerandum tuum verum et unicum Filium; Sanctum quoque Paraclitum Spiritum. Tu Rex gloriae, Christe. Tu Patris sempiternus es Filius. Tu ad liberandum suscepturus hominem, non horruisti Virginis uterum.

we praise Thee: acknowledge Thee to be the Lord.

GOD,

we

Everlasting Father, all the earth doth worship Thee. To Thee all the Angels, the Heavens and all the Powers, all the Cherubim unceasingly proclaim: and Seraphim,

Holy, Holy, Holy, Lord God of Hosts! Heaven and earth are full of the Majesty of Thy glory. The glorious choir of the Apostles, the wonderful company of Prophets, the white-robed army of Martyrs, praise Thee. Holy Church throughout the world doth acknowledge Thee: the Father of infinite Majesty; Thy adorable, true and only Son; and the Holy Spirit, the Comforter. O Christ, Thou art the King of glory! Thou art the everlasting Son of the Father. Thou, having taken it upon Thyself to deliver man, didst not disdain the Virgin's womb. Thou overcame the sting of death and hast opened to believers the Kingdom of Heaven. Thou sitest at the right hand of God, in the glory of the Father. We believe that Thou shalt come to be our

Tu, devicto mortis aculeo, credentibus regna caelorum.

aperuisti

Tu ad dexteram Dei sedes, in gloria Patris. Iudex crederis esse venturus.

Judge. Te ergo quaesumus, tuis famulis subveni: quos pretioso sanguine redemisti. Aeterna fac cum sanctis tuis in gloria numerari. V. Salvum fac populum tuum, Domine, et benedic hereditati tuae. R. Et rege eos, et extolle illos usque in aeternum. V. Per singulos dies benedicimus te. R. Et laudamus nomen tuum in saeculum, et in saeculum saeculi. V. Dignare, Domine, die isto sine peccato nos custodire. R. Miserere nostri, Domine, miserere nostri. V. Fiat misericordia tua, Domine, super nos, quemadmodum speravimus in te. R. In te, Domine, speravi: non confundar in aeternum. We beseech Thee, therefore, to help Thy servants whom Thou hast redeemed with Thy Precious Blood. Make them to be numbered with Thy Saints in everlasting glory. V. Save Thy people, O Lord, and bless Thine inheritance! R. Govern them, and raise them up forever. V. Every day we thank Thee. R. And we praise Thy Name forever, yea, forever and ever. V. O Lord, deign to keep us from sin this day. R. Have mercy on us, O Lord, have mercy on us. V. Let Thy mercy, O Lord, be upon us, for we have hoped in Thee. R. O Lord, in Thee I have hoped; let me never be put to shame.

The following is a well known translation of the Te Deum, which, though not literal, preserves much of the spirit and force of the original. Except for the seventh stanza, which is a rendering of verses 20 and 21 by Msgr. Hugh Thomas Henry (1862-1946), it was written by Fr. Clarence Alphonsus Walworth (1820-1900).

HOLY God, we praise Thy Name

Lord of all we bow before Thee; all on earth Thy scepter claim, all in heaven above adore Thee;Infinite Thy vast domain, everlasting is Thy reign. HARK, the loud celestial hymn angel choirs above are raising; Cherubim and Seraphim in unceasing chorus praising, fill the heavens with sweet accord;

Holy, Holy, Holy Lord! LO, the Apostolic train Join, Thy sacred name to hallow: prophets swell the loud refrain, and the white-robbed Martyrs follow; and, from morn till set of sun, through the Church the song goes on. HOLY Father, Holy Son, Holy Spirit, Three we name Thee, While in essence only One, undivided God we claim Thee: and, adoring, bend the knee while we own the mystery. THOU art King of glory, Christ: Son of God, yet born of Mary; for us sinners sacrificed, and to death a tributary: first to break the bars of death, Thou has opened heaven to faith. FROM Thy high celestial home, Judge of all, again returning, we believe that Thou shalt come in the dreaded Doomsday morning; when Thy voice shall shake the earth, and the startled dead come forth. THEREFORE do we pray Thee, Lord: help Thy servants whom, redeeming by Thy Precious Blood out-poured, Thou hast saved from Satan's scheming. Give to them eternal rest in the glory of the Blest. SPARE Thy people, Lord, we pray, by a thousand snares surrounded: keep us without sin today, never let us be confounded. Lo, I put my trust in Thee; never, Lord, abandon me.