ebdomada

Sancta

DOMINICA IN PALMIS
 INTRODUCTION TO THE SACRED FUNCTIONS
OF
HOLY WEEK
oly week is the most fruitful and august time of the year in the celebration of the
Church. During this Week the wicked, from every side, assaulted the Just One,
Who was against their plans, they subjected Him to harsh trials of ill-treatment,
immolating Him in the end on a Cross.
During this time the clouds vanished and the light appeared; the representations
ended and the one represented was known: it became manifest who was the true Abel
condemned to death, the true Job abandoned to the spite of his enemies; the Isaac
guided by a paternal hand to Moriah in sacrifice; the Jonas swallowed by the sea
monster and after three days returned, alive, to the shore; the fiery furnace which let
the three youths out of its bosom untouched; and finally the true ark which offers in
the universal deluge the only escape for the human race.
This is the blessed time which separated the law of severity from the law of grace;
which accomplished that of which the voices of the Prophets had sung hundreds of
years before; which abolished the parochial Synagogue and gave birth to the
Universal Church; which saw the institution of the most august of the Sacraments
and the fulfillment of what is most sublime and most tender of those which the most
providential God had established for human nature, miserably outraged by the sin of
the first man.
It is no wonder, then, if the Catholic Church, in this precious time, uses more
elaborate ceremony, deeper piety and veneration, and more numerous and
salutary institutions and practices than in all the rest of the year. Holy Mother
Church, – in this Week, – blesses and renews the Oil that must sanctify
her temples and consecrate her Ministers; she cleans the Altars, on which
she offers every day the Flesh of the Immaculate Lamb which nourishes and
sanctifies her; she blesses and renews the water which must render her fruitful,
and the fire which must enlighten her. This loving Mother did not hold back
any care in preparing her children to celebrate worthily the Death and
Resurrection of the Saviour and making them worthy of the immense fruits of
this mystery.
The celebration of Holy Week is most ancient, so much so that we find it mentio-
ned in the Apostolic Constitutions no later than the Third Century, and in the works
of the Holy Fathers which flourished in the Fourth Century. We find it distinguished
with pious names, according to the mysteries and ceremonies with which it was cele-
brated: among these we remember that of “Great Week,” as St. John Chrysostom calls
it; “Greatest Week,” that is, the most august of all the weeks of the year; “Week of
Indulgence,” for the reconciliation of sinners and the Baptism of the Catechumens
which happened during the course of the week; “Week of toil and hardship,” for the
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 Holy Week

austerities exercised by the faithful; “The Last Week,” because it puts an end to the
pe-nance of Lent; “Authentic Week,” or, “of the Lord,” for being the Week which all
be-longs to the Lord; and lastly the “Holy Week” par excellence, because of the
sanctity of the mysteries and the sublimity of the sacred functions celebrated in it.
The ancient children of the Church endeavoured to distinguish this time from the
preceding weeks by the redoubling of their devotion, praying for the greater part of
the day with the Clergy in church; by increasing their fast and rejecting profane acti-
vities, closing the law courts to the affairs of men.
The ceremonies celebrated by our Church in Holy Week are: the blessing and pro-
cession of palm branches on Sunday; (the reconciliation of sinners;) the singing of the
prophecies in the last three days; the consecration of the Oils and the washing of feet
on Thursday; the adoration of the Cross on Friday; the blessing of the candle and of
the baptismal font on Saturday.
The Blessing and Procession of Branches is done in memory of the solemn en-
trance of Christ into Jerusalem, when the Jewish crowds – the Sunday before the
Pasch – went to meet him outside the city gates with palm branches in their hands.
To the branches of the palm, which is very rare in the West, the Latin Church substi-
tutes branches of olives, a plant most fitting to symbolise that peace and meekness
which, on that particular occasion, shone through the Blessed Face of the Redeemer.
The Reconciliation of Sinners was public in ancient times, and was done by the
Bishop or by a Priest delegated by him, during the morning officiating. The penitents
would be outside, dressed in sackcloth and with heads covered with ashes, waiting to
be invited into the vestibule of the church, with their foreheads to the ground. The
Bishop, inside the church, would cry to them: Come! And having entered, they would
recite the Penitential Psalms, or those which allude to repentance, after which the
Bishop would pronounce over them the formula of absolution. This part of the
Liturgy was closed by a proper Mass, called the “Mass of Reconciliation,” in which
the absolved would be admitted to Communion. But this ceremony, for very wise
rea-sons, is now abolished: no memory has remained but that which we read in the
an-cient books.
The Consecration of the Oils is reserved to the Bishop alone. The Oils to conse-
crate are the Chrism, used at Baptism, Confirmation, Ordination of Priests and
Bishops, and at one time for the Coronation of Kings; (the Oil of the Catechumens,
in the ceremonies prior to Solemn Baptism,) the Oil of the Sick, called commonly the
Holy Oil for Extreme Unction.
The Washing of Feet is not a function reserved only to the Clergy. It was enjoined
by Christ at the last supper when he gave the apostles the command to love one ano-
ther, and of that love, He himself gave a great sign by washing their feet. This is why

4
 Introduction

the washing is found in the liturgical books, identified with the name "Command."
The rite of the Consecration of the Oils and of the washing of feet seems to us to be
deri-ved from the practice of the Apostles themselves.
In the Adoration of the Cross the Church makes Christ Crucified Himself speak
to His people, to tell them how much He suffered for them, with how many benefits
He has filled them, and with how much ingratitude He has been repaid. In this day of
sorrow, the Church puts on her lips these reproaches, for no other aim than to move
her children to recognise in themselves the cause of the death of the Saviour, to
humble themselves before Him and to wash away their own guilt in his Blood. In
this day of universal salvation, in which Jesus Christ our Master prayed for all, even
for his persecutors, the Church excludes no one from her prayers; and so the
children separated from her bosom, the Jews, as also the Pagans, all have a share in
her suffrage. The Church, however, abstains from offering the Sacrifice of the Altar,
that is, from celebrating the Holy Mass, out of respect for the bloody Sacrifice which
the true Priest, Jesus Christ, offered to his Eternal Father on this day on the Cross.
The public Blessing of the Paschal Candle has been a rite of the Church for many
centuries, along with its lighting in the Solemn Masses from Easter until the
Ascension, as a symbol of the glorious Resurrection of Christ and of the light of the
Gospel which was spread among all peoples. Past times attributed to it a symbol of
the column of fire which guided the Israelites in the desert; and to see it lit during pa-
schal time seems to indicate also the Passover which that people celebrated for so ma-
ny years in their earthly pilgrimage. This blessing was composed by St. Ambrose,
by decree of Zosimus, the Supreme Pontiff.
More ancient than the blessing of the candle is that of the Baptismal Font,
since it is spoken of by the Fathers of the fourth, third and even second century.
Having blessed and consecrated the font according to the rite in the Missal, the
Bishop proceeds to solemnly baptize the infants. In the early days of the Church there
was the practice of only conferring Baptism upon adults. They were first instructed
about the mysteries of our holy Faith, and the time of this instruction, which lasted
for at least three months, was called “catechumenate.” The Catechumens were then
divided in two classes, the Novices and the Proficient, of which the latter were
properly called the Competent or Illuminands: “Competent” because together they
were asking for Baptism, “Illuminands” because of the light of grace they were about
to receive in the Sacrament. On Holy Sunday of the Palm they would present
themselves in church asking if they might make the profession of faith; on Holy
Thursday they would wash their heads which were covered with the ashes of Lent,
and on Holy Saturday they would then be baptised. They would receive and put on a
white garment, symbol of baptismal innocence. In memory of this, the Sunday of the

5
 Holy Week

Paschal Octave carries still the name of “Dominica in albis depositis” or Sunday of
the removed white garments.
Some marvel at how during Holy Week in the Ambrosian Church the colour red
is used, and in the Roman Church violet, while, to represent worthily the death of the
Saviour, black would seem more fitting. But the Church did not want to confuse the
death of men with the death of the Man-God. And in fact the same Church, which at
one time ordered her Priests to recite daily the Office of the Dead for the whole of
Lent, prohibited it during Holy Week, so that no one might believe the prayers for the
departed to be meant for Christ. Only the Roman Rite uses black on Good Friday.
Some ask themselves why, Jesus being risen on Sunday, the Church at one time
celebrated his resurrection on Saturday, therefore much before it actually happened.
What was the reason for changing the time of this Liturgy? The indulgency of
the Church, which, anticipating the Mass and the First Vespers to the Saturday,
wanted to provide for the needs of her children and anticipate for them both the joy
of Communion with the Risen Christ and the comfort of the evening meal which
otherwise they would have had to delay until after midnight.

6
 PALM SUNDAY
Blessing of Branches
Having finished Terce, the aspersion of blessed water is done, as usual. The Priest then, in violet cope,
with attendant ministers also vested in violet, proceeds to the blessing of branches of palm, olive, or
other trees, placed in the centre before the Altar, or on the Epistle side. The choir sings the Antiphon:

osanna to the Son of David: blessed

H osánna fílio David: benedíctus,
qui venit in nómine Dómini. O
Rex Israël: Hosánna in excélsis.
H is He that cometh in the Name of
the Lord. O King of Israel: Hosanna in
the highest.

COMMENTARY
The crowds variously cried out "Hosanna", saying "Hosanna in excelsis"
and "Hosanna Filio David". This word - Hosanna - has two meanings. The first
is when you write or utter "Hosanna" as two words: Hosanna. Is like saying: Save,
to this one, or Free, to this other one; and in this meaning it is used in the Mass.
The other meaning is when you add the dative case, which is "filio David,"
with which, according to grammatical rules, you cannot say either Free or Save; In
fact it would be barbarism to say Free filio David. So, if you consider "Hosanna" as one
word means "branches of trees brought here and there for certain occasions with
honors" and therefore of the Jews we read that, in some of their festivals and at the
dedication of the temple, they would go around carrying "the hosanna", or the
branches of trees. So, in this way they acclaimed Christ by saying: "Hosanna
Filio David," it was as if the crowd were saying: "We give these branches to the Son
of David." It is as if, in our days, when a person of importance enters in a city,
the people might shout: "Long Live!". It seems that from Christ on, this joyful
form of welcome with branches has never been repeated, as it was reserved
exclusively for feast days and for God alone.

The Priest, standing at the Epistle side, without turning towards the people, says, with hands joined, in
the tone of the ferial Oratio:

V. Dóminus vobíscum. V. The Lord be with you.

R. Et cum spíritu tuo. R. And with thy spirit.
Orémus. Oratio Let us pray. Oratio
God, whom to love with heart and
D eus, quem dilígere et amáre iustítia
est, ineffábilis grátiæ tuæ in nobis O mind is righteousness, multiply in
us the gifts of Thy transcendent grace;
dona multíplica: et qui fecísti nos in
morte Fílii tui speráre quæ crédimus; and since by Thy Son’s death Thou hast
fac nos eódem resurgénte perveníre given us hope of those things in which
quo téndimus: Qui tecum vivit et re- we believe, grant us by His resurrection
gnat. to reach our journey’s end: Who liveth
R. Amen. and reigneth with Thee.
R. Amen

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 Holy Week

The Subdeacon goes to sing the following Lesson at the usual place in the Epistle tone, and finally he
kisses the hand of the Priest.

LECTIO LIBRI EXODI READING FROM THE BOOK OF EXODUS

Exodi 15:27; 16:1-7 Exodus 15:27; 16:1-7

n diébus illis: Venérunt fílii Israël in

I Elim, ubi erant duódecim fontes
aquárum et septuagínta palmæ: et ca-
I n those days: the children of Israel ca-
me into Elim, where there were twelve
fountains of water, and seventy palm tre-
strametáti sunt iuxta aquas. Profectíque es: and they encamped by the waters.
sunt de Elim, et venit omnis multitúdo And they set forward from Elim, and all
filiórum Israël in desértum Sin, quod the multitude of the children of Israel ca-
est inter Elim et Sínai: quintodécimo me into the desert of Sin, which is betwe-
die mensis secúndi, postquam egréssi en Elim and Sinai: the fifteenth day of the
sunt de terra Ægýpti. Et murmurávit second month, after they came out of the
omnis congregátio filiórum Israël con- land of Egypt. And all the congregation
tra Móysen et Aaron in solitúdine. Di- of the children of Israel murmured
xerúntque fílii Israël ad eos: Utinam against Moses and Aaron in the wilder-
mórtui essémus per manum Dómini in ness. And the children of Israel said to
terra Ægýpti, quando sedebámus super them: Would to God we had died by the
ollas cárnium, et comedebámus panem hand of the Lord in the land of Egypt,
in saturitáte: cur eduxístis nos in desér- when we sat over the flesh pots, and ate
tum istud, ut occiderétis omnem multi- bread to the full. Why have you brought
túdinem fame? Dixit autem Dóminus us into this desert, that you might de-
ad Móysen: Ecce, ego pluam vobis panes stroy all the multitude with famine? And
de cælo: egrediátur pópulus, et cólligat the Lord said to Moses: Behold I will rain
quæ suffíciunt per síngulos dies: ut ten- bread from heaven for you: let the people
tem eum, utrum ámbulet in lege mea an go forth, and gather what is sufficient for
non. Die autem sexto parent quod ínfe- every day: that I may prove them whe-
rant: et sit duplum, quam collígere solé- ther they will walk in my law, or not. But
bant per síngulos dies. Dixerúntque the sixth day let them provide for to
Móyses et Aaron ad omnes fílios Israël: bring in: and let it be double to that they
Véspere sciétis, quod Dóminus edúxerit were wont to gather every day. And
vos de terra Ægýpti: et mane vidébitis gló- Moses and Aaron said to the children of
riam Dómini. Israel: In the evening you shall know that
the Lord hath brought you forth out of
the land of Egypt: And in the morning
you shall see the glory of the Lord.

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 Palm Sunday - Blessing of Branches

COMMENTARY
This Responsorial is added to help us to remember that the benefices given to us
in Christ by God the Father are awarded by means of the same Redeemer's death.

For the Gradual one of the following Responsories is then sung:

Ioann. 11:47-49,50 et 53 Jn. 11:47-49,50 & 53

R. Collegérunt pontífices et pharisæi R. The chief priests and the Pharisees ga-
concílium, et dixérunt: Quid fácimus, thered a council, and said: What are we
quia hic homo multa signa facit? Si di- doing, for this man works many sign? If
míttimus eum sic, omnes credent in we leave him so, all will believe in him; *
eum: * Et vénient Románi, et tollent And the Romans will come, and take
nostrum locum et gentem. V. Unus au- away our place and nation. V. But one of
tem ex illis, Cáiphas nómine, cum esset them, named Caiphas, being the high
póntifex anni illíus, prophetávit dicens: priest that year, prophesied saying: It is
Expedit vobis, ut unus moriátur homo expedient for you that one man should
pro pópulo, et non tota gens péreat. Ab die for the people, and that the whole
illo ergo die cogitavérunt interfícere nation might not perish. From that day
eum, dicéntes. – Et vénient. therefore they planned to kill him, sa-
ying. – And the Romans will come.

Matth. 26,39 et 41 Mt. 26:39 & 41

R. In monte Olivéti orávit ad Patrem: R. On mount Olivet He prayed to the
Pater, si fíeri potest, tránseat a me calix Father: Father, if it is possible, let this
iste. * Spíritus quidem promptus est, ca- chalice pass from Me. * The spirit is
ro autem infírma: fiat volúntas tua. V. ready, but the flesh is weak: Thy will be
Vigiláte et oráte, ut non intrétis in ten- done. V. Watch and pray, that you may
tatiónem. – Spíritus quidem. not enter into temptation. – The spirit.

While the Response is sung, the Deacon places the book of the Gospels on the Altar; he then presents
the boat to the Priest, who takes incense and puts it in the thurible. The Deacon then says: Munda cor
meum, and having taken the book from the Altar, asks the blessing from the Priest: then, with the
Subdeacon holding the book open between two Acolytes with candles lighted, he makes the sign of the
cross over the book, incenses it, sings the Gospel as usual, and at the end of this the Subdeacon presents
the book to the Priest to kiss, who is likewise incensed by the Deacon.

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 Holy Week

SEQUENTIA SANCTI EVANGELII PASSAGE FROM THE GOSPEL

SECUNDUM MATTHÆUM ACCORDING TO MATTHEW
Matth. 21:1-9 Mt. 21:1-9

n illo témpore: Cum appropinquásset

I Iesus Ierosólymis, et venísset
Béthphage ad montem Olivéti: tunc mi-
A t that time: When Jesus drew nigh
to Jerusalem, and was come to
Bethphage, unto mount Olivet, then He
sit duos discípulos suos, dicens eis: Ite in sent two disciples, saying to them: Go ye
castéllum, quod contra vos est, et statim into the village that is over against you,
inveniétis ásinam alligátam et pullum and immediately you shall find an ass
cum ea: sólvite et addúcite mihi: et si tied, and a colt with her: loose them and
quis vobis áliquid díxerit, dícite, quia bring them to Me. And if any man shall
Dóminus his opus habet, et conféstim say anything to you, say ye, that the
dimíttet eos. Hoc autem totum factum Lord hath need of them: and forthwith
est, ut adimplerétur, quod dictum est he will let them go. Now all this was do-
per Prophétam, dicéntem: Dícite fíliæ ne that it might be fulfilled which was
Sion: Ecce, Rex tuus venit tibi mansué- spoken by the Prophet, saying: Tell ye
tus, sedens super ásinam et pullum, fí- the daughter of Sion: Behold, thy King
lium subiugális. Eúntes autem discípuli, cometh to thee, meek, and sitting upon
fecérunt, sicut præcépit illis Iesus. Et ad- an ass, and a colt the foal of her that is
duxérunt ásinam et pullum: et imposu- used to the yoke. And the disciples
érunt super eos vestiménta sua, et eum going, did as Jesus commanded them.
désuper sedére fecérunt. Plúrima autem And they brought the ass and the colt,
turba stravérunt vestiménta sua in via: and laid their garments upon them, and
álii autem cædébant ramos de arbóri- made Him sit thereon. And a very great
bus, et sternébant in via: turbæ autem, multitude spread their garments in the
quæ præcedébant et quæ sequebántur, way: and others cut boughs from the
clamábant, dicéntes: Hosánna fílio Da- trees, and strewed them in the way: And
vid: benedíctus, qui venit in nómine the multitudes that went before and that
Dómini. followed, cried, saying: Hosanna to the
son of David: Blessed is He that cometh
in the name of the Lord: Hosanna in the
highest.

The branches are then blessed.

COMMENTARY
Towards the East stood the Mount of Olives, two-thirds of a mile from Jerusalem, and
between them could be seen the valley of Cedron, where the crowds came to meet the
Lord four days before Holy Thursday. The palm tree from which the crowds took the
branches, God used as a worthy sign, to give witness to such a noble triumph;
unlike other plants these remained green for many centuries.
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 Palm Sunday - Blessing of Branches

The branches are blessed and then distributed by the Priest, although those blessed by
Christ had not been distributed; and this is because the Jewish people, having been
moved by God, took them up not understanding the mystery of it. Moreover, it was not
necessary to bless those branches carried by the Jews since the victory of Christ over the
devil had not yet been accomplished. But if the Church blesses and distributes
branches, it is because she already beholds His perfect victory. Moreover, being Himself
the Triumphant One and having for Him exultation of the elect in Heaven, it is fitting that
the blessing and distribution is made by the Priest, who represents Christ.

The Priest, standing at the Epistle side of the Altar, says in the tone of the ferial Oratio:

V. Dóminus vobíscum. V. The Lord be with you.

R. Et cum spíritu tuo. R. And with thy spirit.

Orémus. Oratio Let us pray. Oratio

uge fidem in te sperántium, Deus, ncrease the faith of those who hope
A et súpplicum preces cleménter
exáudi: véniat super nos múltiplex mi-
I in Thee, O God, and in pity hear our
humble petitions. Let Thy manifold
sericórdia tua: bene + dicántur et hi mercy descend upon us: may these
pálmites palmárum seu olivárum: et si- branches of palm or olive be blessed;
cut in figúra Ecclésiæ multiplicásti Noë and as Thou, forshadowing Thy
egrediéntem de arca, et Móysen exeún- Church, didst multiply Noah coming
tem de Ægypto cum fíliis Israël: ita nos, out of the ark, and Moses going out of
portántes palmas et ramos olivárum, Egypt with the sons of Israel: so may
bonis áctibus occurrámus óbviam we, with good works and bearing
Christo: et per ipsum in gáudium in- palms and olive-branches, go forth to
troëámus ætérnum: Qui tecum vivit et meet Christ, and through Him enter
regnat in unitáte Spíritus Sancti Deus. into eternal joy: Who liveth and rei-
gneth with Thee in the unity of the
Holy Spirit, God.

COMMENTARY
The Preface is placed here to praise God with the singing of the Angels and
the crowd; and we are extorted to have our minds fixed on the divine mysteries which
they represent.

Here the voice changes to the tone of the ferial Preface:

V. Per ómnia sæcula sæculórum. R. V. For ever and ever.

Amen. R. Amen
V. Dóminus vobíscum. V. The Lord be with you.

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 Holy Week

R. Et cum spíritu tuo. R. And with thy spirit.

V. Sursum corda. V. Lift up your hearts
R. Habémus ad Dómi hunum. R. We lift them up to the Lord.
V. Grátias agámus Dómino, Deo nostro. V. Let us give thanks to the Lord our God.
R.Dignum et iustum est. R. It is right and just.

V ere dignum et iustum est, æquum et

salutáre, nos tibi semper et ubíque
grátias ágere: Dómine sancte, Pater om-
I t is truly meet and just, right and avai-
ling unto salvation that we should at all
times and in all places give thanks unto
nípotens, ætérne Deus: Qui gloriáris in Thee, O holy Lord, almighty Father, eter-
consílio sanctórum tuórum. Tibi enim nal God, whose glory is in the wisdom of
sérviunt creatúræ tuæ: quia te solum Thy saints. To Thee Thy creatures render
auctórem et Deum cognóscunt, et om- service, acknowledging Thee as their sole
nis factúra tua te colláudat, et benedí- origin and their God; the entire fabric of
cunt te sancti tui. Quia illud magnum the universe joins with Thy saints to prai-
Unigéniti tui nomen coram régibus et se and bless Thee, boldly prolaiming that
potestátibus huius sæculi líbera voce great Name, the Name of Thy Only-be-
confiténtur. Cui assístunt Angeli et gotten Son, before the kings and powers
Archángeli, Throni et Dominatiónes: of this world. Around him stand Angels
cumque omni milítia cæléstis exércitus and Archangels, Thrones and Domina-
hymnum glóriæ tuæ cóncinunt, sine fi- tions; and with all the warriors of the hea-
ne dicéntes: venly array they chant an endless hymn
of thy glory, singing:
The choir sings:
anctus, Sanctus, Sanctus Dóminus, oly, holy, holy Lord God of Hosts.
S Deus Sábaoth. Pleni sunt cæli et terra
glória tua. Hosánna in excélsis.
H Heaven and earth are full of Thy
glory. Hosanna in the highest. Blessed is
Benedíctus, qui venit in nómine He that cometh in the Name of the Lord.
Dómini. Hosánna in excélsis. Hosanna in the highest.

COMMENTARY
These Prayers demonstrate the mystery and the significance of the olive and palm
branches, and how men are assisted through them by means of divine grace.

V. Dóminus vobíscum. V. The Lord be with you.

R. Et cum spíritu tuo. R. And with thy spirit.
Orémus. Oratio Let us pray. Oratio

étimus, Dómine sancte, Pater om- e beseech Thee, holy Lord, almi-
P nípotens, ætérne Deus: ut hanc W ghty Father, eternal God, that

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 Palm Sunday - Blessing of Branches

creatúram olívæ, quam ex ligni matéria Thou wilt deign to bless + and sancti + fy
prodíre iussísti, quamque colúmba ré- this olive-branch which Thou hast cau-
diens ad arcam próprio pértulit ore, be- sed to spring from the substance of wo-
ne + dícere et sancti + ficáre dignéris: od, and which the dove, returning to the
ut, quicúmque ex ea recéperint, accí- ark, brought in its beak; so that all those
piant sibi protectiónem ánimæ et cór- who receive any of it may be protected in
poris: fiátque, Dómine, nostræ salútis soul and body. Lord, may it become for
remédium tuæ grátiæ sacraméntum. us a wholesome remedy, and a sacred
Per Dóminum nostrum. symbol of Thy grace. Through our Lord.
R. Amen. R. Amen.

Orémus. Oratio Let us pray. Oratio

od, who dost assemble the disper-
D eus, qui dispérsa cóngregas, et
congregáta consérvas: qui pópulis, G sed, and preserve what Thou hast
assembled: who didst bless the people
óbviam Iesu ramos portántibus, bene-
dixísti: béne + dic étiam hos ramos pal- that met Jesus carrying branches: bless
mæ et olívæ, quos tui fámuli ad honó- + too these branches of palm and olive,
rem nóminis tui fidéliter suscípiunt: ut, which Thy servants faithfully receive to
in quemcúmque locum introdúcti fúe- the honour of Thy name; that wherever
rint, tuam benedictiónem habitatóres they are brought, those who dwell there
may obtain Thy benediction. And with
loci illíus consequántur: et, omni adver-
all adversity driven away, may Thy
sitáte effugáta, déxtera tua prótegat, right hand protect those who have been
quos redémit Iesus Christus, Fílius redeemed by Jesus Christ, Thy Son, our
tuus, Dóminus noster: Qui tecum. Lord. Who livest and reignest with
R. Amen. Thee.
R. Amen.

Orémus. Oratio Let us pray. Oratio

eus, qui miro dispositiónis órdine, od, who in the wondrous ordering
D ex rebus étiam insensibílibus, di-
spensatiónem nostræ salútis osténdere
G of Thy creation hast been pleased
to use even inanimate things to show
voluísti: da, quæsumus; ut devota tuó- the manner of our salvation: grant, we
rum corda fidélium salúbriter intélle- pray Thee, that the devout hearts of Thy
gant, quid mystice desígnet in facto, faithful may profitably grasp the mysti-
quod hódie, cælésti lúmine affláta, cal significance of what was done on
Redemptóri óbviam procédens, palmá- this day, when the crowd, inspired by
rum atque olivárum ramos vestígiis heavenly light, went forth to meet the
eius turba substrávit. Palmárum ígitur Redeemer, and strewed branches of
rami de mortis príncipe triúmphos ex- palm and olive in His path. The palm-

13
 Holy Week

spéctant; súrculi vero olivárum spiri- branches anticipate His triumph over
tuálem unctiónem advenísse quodám- the prince of death; and the olive-
modo clamant. Intelléxit enim iam springs proclaim that a spiritual anoin-
tunc illa hóminum beáta multitúdo ting is at hand. For that blessed compa-
præfigurári: quia Redémptor noster, ny understood even then what was fo-
humánis cóndolens misériis, pro totíus reshadowed: that our Redeemer, taking
mundi vita cum mortis príncipe esset pity on man’s wretchedness, would
pugnatúrus ac moriéndo triumphatú- fight the prince of death for the life of
rus. Et ídeo tália óbsequens admini- all the world, and, by dying, triumph.
strávit, quæ in illo ei triúmphos victó- And so they dutifully performed such
riæ et misericórdiæ pinguédinem de- actions as would show forth the
clarárent. Quod nos quoque plena fide, triumph of His victory and the richness
et factum et significátum retinéntes, te, of His mercy. We too, in full faith, gra-
Dómine sancte, Pater omnípotens, sping both fact and meaning, humbly
ætérne Deus, per eúndem Dóminum beseech Thee, holy Lord, almighty
nostrum Iesum Christum supplíciter Father, eternal God, through the same
exorámus: ut in ipso atque per ipsum, Jesus Christ our Lord, that in Him and
cuius nos membra fíeri voluísti, de through Him, we whom Thou hast wil-
mortis império victóriam reportántes, led to become members of His body,
ipsíus gloriósæ resurrectiónis partíci- gaining victory over the empire of de-
pes esse mereámur: Qui tecum. ath, may be made worthy to share in
R. Amen. His glorious resurrection: Who liveth
and reigneth with Thee.
R. Amen.
Orémus. Oratio Let us pray. Oratio

od, who didst command the dove

D eus, qui, per olívæ ramum, pacem
terris colúmbam nuntiáre iussísti:
præsta, quæsumus; ut hos olívæ cetera-
G to proclaim peace on earth by an
olive-branch: grant, we pray, that these
rúmque árborum ramos cælésti bene + branches of olive and other trees may
dictióne sanctífices: ut cuncto pópulo be hallowed by Thy heavenly bless +
tuo profíciant ad salútem. Per ing: that all Thy people may progress to
Christum, Dóminum nostrum. salvation. Through Christ our Lord.
R. Amen. R. Amen.

Orémus. Oratio Let us pray. Oratio

less, we pray, O Lord, these branches

B éne + dic, quæsumus, Dómine, hos
palmárum seu olivárum ramos: et
præsta; ut, quod pópulus tuus in tui ve-
B of palm or olive: and grant that what
Thy people today bodily perform for
neratiónem hodiérna die corporáliter Thy honour, they may perfect spiritual-

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 Palm Sunday - Blessing of Branches

agit, hoc spirituáliter summa devotióne ly with the utmost devotion, gaining
perfíciat, de hoste victóriam reportándo victory over the enemy and ardently lo-
et opus misericórdiæ summópere dili- ving every work of mercy. Through our
géndo. Per Dóminum nostrum. Lord.
R. Amen. R. Amen.

Here the Celebrant puts incense in the thurible, and sprinkles the branches thrice with blessed water,
saying the Antiphon Aspérges me, without chant and without the Psalm, he censes them thrice and then
says:

V. Dóminus vobíscum. V. The Lord be with you.

R. Et cum spíritu tuo. R. And with thy spirit.
Orémus. Oratio Let us pray. Oratio

eus, qui Fílium tuum Iesum God, who didst send Thy Son
D Christum, Dóminum nostrum,
pro salúte nostra in hunc mundum mi-
O Jesus Christ our Lord into this
world as our Saviour, that He might
sísti, ut se humiliáret ad nos et nos re- lower Himself to us and call us back to
vocáret ad te: cui étiam, dum Ierúsalem Thee: in whose path, as He approached
veníret, ut adimpléret Scriptúras, cre- Jerusalem to fulfill the scriptures, a
déntium populórum turba, fidelíssima throng of believers, in most faithful
devotióne, vestiménta sua cum ramis devotion, spread their garments along
palmárum in via sternébant: præsta, with branches of palm; grant, we pray,
quæsumus; ut illi fídei viam præparé- that we may prepare for Him a path of
mus, de qua, remóto lápide offensiónis faith, that with the stone of offence and
et petra scándali, fróndeant apud te the rock of scandal far removed, our
ópera nostra iustítiæ ramis: ut eius ve- works may flourish before Thee as
stígia sequi mereámur: Qui tecum. branches of righteousness: that we
may be found worthy to follow in His
footsteps: Who liveth and reigneth.
When the blessing is finished, the highest in rank of the Clergy goes to the Altar and gives a blessed
palm to the Celebrant, who kneels and kisses his hand. The Celebrant then, before the Altar, turned to-
ward the people, distributes the palms, first to him from whom he received, then to the Deacon and
Subdeacon and to the other clerics and finally to the people. All those who receive them kneel and kiss
the palm and the hand of the Celebrant, except Prelates if there are any. During the distribution, the
Choir chants the following Antiphons, which are repeated until the distribution ends.

Antiphona Ioann. 12:13 Antiphon Jn. 12:13

Púeri Hebræórum, portántes ramos Hebrew children bearing branches
olivárum, obviavérunt Dómino, cla- of olive, went forth to meet the Lord,
mántes et dicéntes: Hosánna in excél- crying out, and saying: Hosanna in the
sis. highest.

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 Holy Week

Alia Antiphona Matth. 21:8 et 9 Another Antiphon Mt. 21:8 & 9

Púeri Hebræórum vestiménta pro- Hebrew children spread their gar-
sternébant in via et clamábant, dicéntes: ments in the way, and cried out, saying:
Hosánna fílio David: benedíctus, qui ve- Hosanna to the Son of David; blessed is
He that cometh in the Name of the
nit in nómine Dómini. Lord.
The Priest then says:

V. Dóminus vobíscum. V. The Lord be with you.

R. Et cum spíritu tuo. R. And with thy spirit.
Let us pray. Oratio
Orémus. Oratio
lmighty, everlasting God, who
O mnípotens sempitérne Deus, qui
Dóminum nostrum Iesum A didst ordain that our Lord Jesus
Christ should sit upon an ass’ colt, and
Christum super pullum ásinæ sedére
fecísti, et turbas populórum vestiménta didst inspire the crowd to spread their
vel ramos arbórum in via stérnere et garments or branches of trees on the
Hosánna decantáre in laudem ipsíus road, and sing Hosanna in His praise;
docuísti: da, quæsumus; ut illórum in- grant, we pray, that we may be able to
nocéntiam imitári possímus, et eórum imitate their innocence, and be found
méritum cónsequi mereámur. Per eún- worthy to attain their merit. Through
dem Christum, Dóminum nostrum. the same Christ our Lord.
R. Amen. R. Amen

The Procession follows; first the Celebrant puts incense in the thurible, and the Deacon, turning to the
people, says: Procedámus in pace, to which the Choir answers: In Nómine Christi. Amen. The Thurifer
goes first with the thurible smoking, then the Subdeacon, vested, carrying the Cross between two
Acolytes with lighted candles. The Clergy follow in order, the Celebrant last with the Deacon on his left,
all with palms in their hands and the following Antiphons are sung while the Procession lasts.

Antiphona Matth. 21:1-3,7,8 et 9 Antiphon Mt. 21:1-3,7,8 & 9

Cum appropinquáret Dóminus When the Lord drew nigh to Jeru-
Ierosólymam, misit duos ex discípulis salem, He sent two disciples, saying to
suis, dicens: Ite in castéllum, quod con- them: Go ye into the village that is over
tra vos est: et inveniétis pullum ásinæ al- against you, and you shall find an ass’
ligátum, super quem nullus hóminum colt tied, upon which no man hath rid-
sedit: sólvite et addúcite mihi. Si quis den: loose it and bring it to Me. If any
vos interrogáverit, dícite: Opus Dómino man shall question you, say ye, that it is
est. Solvéntes adduxérunt ad Iesum: et for the Lord: Untying it, they brought it
imposuérunt illi vestiménta sua, et sedit to Jesus, and laid their garments upon
super eum: álii expandébant vestiménta it, and He seated Himself upon it. Some

16
 Palm Sunday - Blessing of Branches

sua in via: álii ramos de arbóribus ster- spread their garments in the way: others
nébant: et qui sequebántur, clamábant: strewed branches from the trees: and
Hosánna, benedíctus, qui venit in nómi- those that followed cried: Hosanna,
ne Dómini: benedíctum regnum patris blessed is He that cometh in the Name
nostri David: Hosánna in excélsis: mise- of the Lord: blessed be the reign of our
rére nobis, fili David. father David: Hosanna in the highest:
have mercy on us, O Son of David.

Alia Antiphona Ioann. 12:12 et 13 Another Antiphon Jn. 12:12 & 13

Cum audísset pópulus, quia Iesus When the people heard that Jesus
venit Ierosólymam, accepérunt ramos was coming to Jerusalem, they took
palmárum: et exiérunt ei óbviam, et palm-branches, and went out to meet
clamábant púeri, dicéntes: Hic est, qui Him; and the children cried out, sa-
ventúrus est in salútem pópuli. Hic est ying: This is He who has come for the
salus nostra et redémptio Israël. salvation of the people. This is our sal-
Quantus est iste, cui Throni et vation and the redemption of Israel.
Dominatiónes occúrrunt! Noli timére, How great is He, whom Thrones and
fília Sion: ecce, Rex tuus venit tibi, se- Dominations go out to meet! Fear not,
dens super pullum ásinæ, sicut scrip- daughter of Sion: behold, thy King is
tum est, Salve, Rex, fabricátor mundi, coming to thee, riding on an ass’ colt,
qui venísti redímere nos. as it is written. Hail, King, maker of the
world, who hast come to redeem us.

Alia Antiphona Another Antiphon

Ante sex dies solémnis Paschæ, Six days before the Paschal feast,
quando venit Dóminus in civitátem when the Lord came into the city of
Ierúsalem, occurrérunt ei púeri: et in Jerusalem, the children met Him, car-
mánibus portábant ramos palmárum, rying palm-branches in their hands,
et clamábant voce magna, dicéntes: and they cried with a loud voice, sa-
Hosánna in excélsis: benedíctus, qui ying: Hosanna in the highest; blessed
venísti in multitúdine misericórdiæ art Thou who hast come in the great-
tuæ: Hosánna in excélsis. ness of Thy mercy; Hosanna in the hi-
ghest.

Alia Antiphona Another Antiphon

Occúrrunt turbæ cum flóribus et pal- The multitude goes out to meet the
mis Redemptóri óbviam: et victóri Redeemer with flowers and palms, and
triumphánti digna dant obséquia: payeth the homage due to a triumphant
Fílium Dei ore gentes prædicant: et in victor: the nations proclaim the Son of
laudem Christi voces tonant per núbila: God; and their voices rend the skies in
Hosánna in excélsis. the praise of Christ: Hosanna in the hi-
ghest.

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 Holy Week

Alia Antiphona Another Antiphon

Cum Angelis et púeris fidéles inve- Let the faithful join with the Angels
niámur, triumphatóri mortis clamán- and children, singing to the conqueror
tes: Hosánna in excélsis. of death: Hosanna in the highest.
Alia Antiphona Another Antiphon
Turba multa, quæ convénerat ad A great multitude that was met to-
diem festum, clamábat Dómino: gether at the festival cried out to the
Benedíctus, qui venit in nómine Lord: Blessed is He that cometh in the
Dómini: Hosánna in excélsis. Name of the Lord: Hosanna in the
Highest!
At the return of the Procession, two or four cantors enter the church and, closing the door, standing
with their faces towards the Procession, they begin to sing the first stanza of the Glória, laus et honor.
The Priest and the others outside the church repeat them. Then those inside sing the following verses,
all or in part, according to opportunity; and those outside answer: Glória, laus, as at the beginning.

COMMENTARY
Theodore, Bishop of Orleans, was put in prison at Angers by the Emperor Ludovico the Pius,
son of Charlemagne, after being falsely accused by his enemies. As Ludovico was passing in
procession before the jail where Theodore was, the faithful insisted that the procession stop.
Meanwhile the Bishop began to sing these verses, composed by him in such a touching way that
all cried out to the Emperor to set him free. And so the Bishop was immediately released and his
rights and dignity were restored. Since then the practice has developed of singing this hymn in
imitation of that episode. The fact that some remain inside the church singing and others
outside responding, signifies the Angels, who before the Resurrection and the triumph of
Christ, where from their place in Heaven, which was closed to men, praising God, while
praying for the restoration of the human race. To these praises, the good mortals that had
entrusted themselves to divine hope, respond by singing and praying that they might be
united with those Angels in heaven.
lória, laus et honor tibi sit, Rex lory, praise and honour to Thee, O
G Christe, Redémptor: Cui pueríle
decus prompsit Hosánna pium.
G King, Christ the Redeemer: to
whom the honour of children brought
forth a devout Hosanna.
Repetitur: R. Glória, laus... Repeat: R. Glory, praise...
Israël es tu Rex, Davídis et ínclyta Thou art King of Israel, the famed
proles: Nómine qui in Dómini, Rex be- Offspring of David; O Blessed King,
nedícte, venis. who comest in the Name of the Lord.
R. Glória, laus... R. Glory, praise...
Cœtus in excélsis te laudat cælicus The whole wondrous company prai-
omnis, Et mortális homo, et cuncta seth Thee on high, together with mortal
creáta simul. man and all created things.
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 Palm Sunday - Blessing of Branches

R. Glória, laus... R. Glory, praise...

Plebs Hebræa tibi cum palmis óbvia The Hebrew people with palms came
venit: Cum prece, voto, hymnis, ádsu- to meet Thee: With prayer, supplication
mus ecce tibi. and canticles, behold us here before Thee.
R. Glória, laus... R. Glory, praise...
Hi tibi passúro solvébant múnia lau- To Thee, suffering, they fulfilled their
dis: Nos tibi regnánti pángimus ecce duties of praise: To Thee, now reigning,
melos. behold, we make melody.
R. Glória, laus... R. Glory, praise...
Hi placuére tibi, pláceat devótio no- They were pleasing to Thee; may our de-
stra: Rex bone, Rex clemens, cui bona votion also please Thee: O good King, O
cuncta placent. gracious King, whom all good things please.
R. Glória, laus... R. Glory, praise...

COMMENTARY
Those outside, now reunited with those inside, form one body only, to signify
that the entrance made today by Christ in Jerusalem prefigures His entrance into
the city of Paradise where the just will be united with the Angels and have joy, honor
and the palm of the glorious victory.

The Subdeacon knocks at the door with the shaft of the Cross, which is at once opened, and the
Procession enters the church singing:

R. Ingrediénte Dómino in sanctam ci- R. As our Lord entered the holy city,
vitátem, Hebræórum púeri resurrectió- the Hebrew children, proclaiming the
nem vitæ pronuntiántes, * Cum ramis resurrection of life, * with palm bran-
palmárum: Hosánna, clamábant, in ex- ches, cried out: Hosanna in the highest.
célsis, V. Cum audísset pópulus, quod V. When the people heard that Jesus
Iesus veníret Ierosólymam, exiérunt ób- was coming to Jerusalem, they went
viam ei. – Cum ramis. forth to meet Him. – With palm bran-
ches.

No Glória Patri is said.

The Mass is then celebrated, and the palms are held in the hand only during the singing of the Passion
and the Gospel.

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 PALM SUNDAY
Mass
After the Procession Mass is celebrated, true memorial of the death of the Lord, so that
it will be understood that He entered into Jerusalem, as one who has come to the place of
His suffering, just as the lamb of the old Law was to be found in the house of every Jew
just before the Passover.

Introitus Ps. 21:20 et 22 Introit Ps 21:20 & 22

Dómine, ne longe fácias auxílium O Lord, keep not Thy help far from
tuum a me, ad defensiónem meam áspi- me: look to my defence: deliver me from
ce: líbera me de ore leónis, et a córnibus the lion’s mouth, and my lowliness from
unicórnium humilitátem meam. Ps. the horns of the unicorns. Ps. O God, my
Deus, Deus meus, réspice in me: quare God, look upon me; why hast Thou for-
me dereliquísti? longe a salúte mea ver- saken me? Far from my salvation are the
ba delictórum meórum. – Dómine, ne words of my sins. – Lord, keep not.
longe.

COMMENTARY
The Introit, Oration and the Epistle refer to the suffering of Christ, and before the fruit
which it brought, as well as the charity and meekness that He showed towards us.
Wherefore He merited from the Father the adoration of His Name for all times.

Orémus. Oratio Let us pray. Oratio

mnípotens sempitérne Deus, qui lmighty, everlasting God, who for

O humáno géneri, ad imitándum
humilitátis exémplum, Salvatórem no-
A the human race, didst make our
Saviour take flesh and suffer the cross,
strum carnem súmere et crucem subíre as an example of humility to imitate:
fecísti: concéde propítius; ut et patién- mercifully grant that we may both keep
tiæ ipsíus habére documénta et resur- the pattern of his patience, and gain fel-
rectiónis consórtia mereámur. Per eún- lowship in his resurrection. Through
dem Dóminum nostrum. the same Christ our Lord.

No other Oratio is said.

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 Palm Sunday - Mass

LECTIO EPISTOLÆ BEATI PAULI READING FROM THE LETTER OF THE

APOSTOLI AD PHILIPPENSES BLESSED APOSTLE PAUL TO THE PHILIPPIANS
Philipp. 2:5-11 Philipp. 2:5-11

rethren, let this mind be in you

F ratres: Hoc enim sentíte in vobis,
quod et in Christo Iesu: qui, cum in
forma Dei esset, non rapínam arbitrá-
B which was also in Christ Jesus: who
being in the form of God, thought it
tus est esse se æquálem Deo: sed seme- not robbery to be equal with God; but
típsum exinanívit, formam servi accí- emptied Himself, taking the form of a
piens, in similitúdinem hóminum fac- servant, being made in the likeness of
tus, et hábitu invéntus ut homo. men, and in habit found as a man. He
Humiliávit semetípsum, factus obœ- humbled Himself, becoming obedient
diens usque ad mortem, mortem au- unto death, even to the death of the
tem crucis. Propter quod et Deus exal- cross. For which cause God also hath
távit illum: ei donávit illi nomen, quod exalted Him, and hath given Him a na-
est super omne nomen: (hic genuflecti- me which is above all names: (here all
tur) ut in nómine Iesu omne genu flec- genuflect) that in the name of Jesus
tátur cæléstium, terréstrium et infernó- every knee should bend, of those that
rum: et omnis lingua confiteátur, quia are in heaven, on earth, and under the
Dóminus Iesus Christus in glória est earth: and that every tongue should
Dei Patris. confess that the Lord Jesus Christ is in
the glory of God the Father.

COMMENTARY
The Gradual follows, which receives its name for the ancient practice of saying it on
the steps of the Altar. It comes after the Epistle, to show that what we have learned from
the Lesson should now be applied to our works. The Church in this Responsorial speaks
in the person of the Lord to the Eternal Father.

Graduale Ps. 72:24 et 1-3 Gradual Ps. 72:24 & 1-3

Tenuísti manum déxteram meam: et Thou hast held my right hand; and
in voluntáte tua deduxísti me: et cum by Thy will Thou hast conducted me,
glória assumpsísti me. V. Quam bonus and with Thy glory Thou hast received
Israël Deus rectis corde! mei autem pæ- me. V. How good is God to Isræl, to
ne moti sunt pedes: pæne effúsi sunt those of an upright heart! but my feet
gressus mei: quia zelávi in peccatóribus, were almost moved, my steps had al-
pacem peccatórum videns. most slipped: for I was jealous of sin-
ners, seeing the peace of sinners.

21
 Holy Week

COMMENTARY
The Tract is a mixture of joy and sorrow. In it, one can see the just complaint of the
Lord in the trials and sufferings of His Passion, as foretold by the prophet David, as the
trials and sufferings in the Passion are recounted. The Tract comes from the word traho,
because it is composed with many words and is sung with very somber and reserved
melodies.
Tractus Ps. 21: 2-9, 18, 19, 22, 24 et 32 Tract Ps 21: 2-9, 18, 19, 22, 24 & 32
Deus, Deus meus, réspice in me: O God, my God, look upon me; why
quare me dereliquísti? V. Longe a salú- hast Thou forsaken me? V. Far from my
te mea verba delictórum meórum. V. salvation are the words of my sins. V. O
Deus meus, clamábo per diem, nec my God, I shall cry by day, and Thou wilt
exáudies: in nocte, et non ad insipién- not hear; and by night, and it shall not be
tiam mihi. V. Tu autem in sancto hábi- reputed as folly in me. V. But Thou dwel-
tas, laus Israël. V. In te speravérunt pa- lest in the holy place, the praise of Isræl. V.
tres nostri: speravérunt, et liberásti eos. In Thee have our fathers hoped: they have
V. Ad te clamavérunt, et salvi facti sunt: hoped, and Thou hast delivered them. V.
in te speravérunt, et non sunt confúsi. They cried to Thee, and they were saved:
V. Ego autem sum vermis, et non ho- they trusted in Thee, and were not con-
mo: oppróbrium hóminum et abiéctio founded. V. But I am a worm, and no
plebis. V. Omnes, qui vidébant me, man: the reproach of men and the outcast
aspernabántur me: locúti sunt lábiis et of the people. V. All they that saw me ha-
movérunt caput. V. Sperávit in ve laughed me to scorn: they have spoken
Dómino, erípiat eum: salvum fáciat with the lips and wagged the head. V. He
eum, quóniam vult eum. V. Ipsi vero hoped in the Lord, let Him deliver Him:
consideravérunt et conspexérunt me: let Him save Him, seeing He delighteth in
divisérunt sibi vestiménta mea, et super Him. V. But they have looked and stared
vestem meam misérunt sortem. V. upon me: they parted my garments
Líbera me de ore leónis: et a córnibus amongst them, and upon my vesture they
unicórnium humilitátem meam. V. Qui cast lots. V. Deliver me from the lion’s
timétis Dóminum, laudáte eum: uni- mouth: and my lowness from the horns of
vérsum semen Iacob, magnificáte eum. the unicorns. V. Ye that fear the Lord,
V. Annuntiábitur Dómino generátio praise Him: all ye the seed of Jacob, glori-
ventúra: et annuntiábunt cæli iustítiam fy Him. V. There shall be declared to the
eius. V. Pópulo, qui nascétur, quem fe- Lord a generation to come; and the hea-
cit Dóminus. vens shall show forth His justice. V. To a
people that shall be born, which the Lord
hath made.

The Passion begins without Munda, cor meum, without asking the blessing, without candles and wi-
thout incense. Dóminus vobíscum is not said, nor the response Glória tibi, Dómine, neither the
Celebrant nor the Deacon sign themselves or the book with the cross; the same is done on all other days
when the Passion is read.

22
 Palm Sunday - Mass

COMMENTARY
Since that there are four written accounts of the Passion of the Son of God, Pope
Alexander ordered that each one would be read over the course of these four days St.
Matthew was the first, having written his in the fortieth year of our salvation and seventh
after the Passion of Christ. Unlike the reading of the other Gospels, those who are to
chant do not ask for any blessing, signifying the absence of the Authority by which we are
blessed. The candles are not carried, since the source of light has died. Incense is not
used, to show that the fervor of prayer and devotion was tepid and almost extinct. The
Dóminus vobíscum is not said, in abhorrence of the greeting that Judas offered to
Christ. The Glória tibi, Dómine is silent, since the Savior of the Jews, being despised
and dishonored by them, treating him as the worst of men. The words of Christ are said
in a distinct tone, different from all the others, to signify that every word that came
forth from that blessed mouth was the sweetest that had ever been heard. The words of
the crowd are chanted in a noisy and high pitched tone, to demonstrate that they spoke of
Christ with great bitterness of soul and that in their hearts there was nothing but
unhappiness.

PASSIO DOMINI NOSTRI THE PASSION OF OUR LORD JESUS CHRIST

IESU CHRISTI SECUNDUM MATTHÆUM ACCORDING TO MATTHEW
Matth. 26:1-75; 27:1-66 Mt 26:1-75; 27:1-66

I n illo témpore: Dixit Iesus discípulis

suis: + Scitis, quia post bíduum Pascha A t that time: Jesus said to His disciples:
You know that after two days shall be
the Pasch, and the Son of man shall be de-
fiet, et Fílius hóminis tradétur, ut crucifi-
livered up to be crucified: Then were gathe-
gátur. C. Tunc congregáti sunt príncipes
red together the chief priests and ancients
sacerdótum et senióres pópuli in átrium of the people into the court of the high
príncipis sacerdótum, qui dicebátur priest, who was called Caiphas: And they
Cáiphas: et consílium fecérunt, ut Iesum consulted together, that by subtilty they
dolo tenérent et occíderent. Dicébant au- might apprehend Jesus, and put Him to de-
tem: S. Non in die festo, ne forte tumúl- ath. But they said: Not on the festival day,
tus fíeret in pópulo. C. Cum autem Iesus lest perhaps there should be a tumult
esset in Bethánia in domo Simónis lepró- among the people. And when Jesus was in
si, accéssit ad eum múlier habens alabá- Bethania, in the house of Simon the leper,
there came to Him a woman having an ala-
strum unguénti pretiósi, et effúdit super
baster box of precious ointment, and pou-
caput ipsíus recumbéntis. Vidéntes au- red it on His head as He was at table. And
tem discípuli, indignáti sunt, dicéntes: S. the disciples seeing it, had indignation, sa-
Ut quid perdítio hæc? pótuit enim istud ying: To what purpose is this waste? For
venúmdari multo, et dari paupéribus. C. this might have been sold for much, and gi-
Sciens autem Iesus, ait illis: + Quid molé- ven to the poor. And Jesus knowing it, said
sti estis huic mulíeri? opus enim bonum to them: Why do you trouble this woman?

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operáta est in me. Nam semper páuperes for she hath wrought a good work upon
habétis vobíscum: me autem non semper Me. For the poor you have always with you:
habétis. Mittens enim hæc unguéntum but me you have not always. For she in
hoc in corpus meum, ad sepeliéndum me pouring this ointment upon my body, hath
done it for my burial. Amen I say to you,
fecit. Amen, dico vobis, ubicúmque præ-
wheresoever this gospel shall be preached
dicátum fúerit hoc Evangélium in toto in the whole world, that also which she
mundo, dicétur et, quod hæc fecit, in hath done, shall be told for a memory of
memóriam eius. C. Tunc ábiit unus de her. Then went one of the twelve, who was
duódecim, qui dicebátur Iudas called Judas Iscariot, to the chief priests,
Iscariótes, ad príncipes sacerdótum, et ait And said to them: What will you give me,
illis: S. Quid vultis mihi dare, et ego vobis and I will deliver him unto you? But they
eum tradam? C. At illi constituérunt ei appointed him thirty pieces of silver. Me
trigínta argénteos. Et exínde quærébat you have not always: Viz., in a visible man-
ner, as when conversant here on earth; and
opportunitátem, ut eum tráderet. Prima
as we have the poor, whom we may daily
autem die azymórum accessérunt discí- assist and relieve. And from thenceforth he
puli ad Iesum, dicéntes: S. Ubi vis paré- sought opportunity to betray him. And on
mus tibi comédere pascha? C. At Iesus the first day of the Azymes, the disciples ca-
dixit: + Ite in civitátem ad quendam, et me to Jesus, saying: Where wilt thou that
dícite ei: Magíster dicit: Tempus meum we prepare for thee to eat the pasch? But
prope est, apud te fácio pascha cum di- Jesus said: Go ye into the city to a certain
scípulis meis. C. Et fecérunt discípuli, si- man, and say to him: the master saith, My
time is near at hand, with thee I make the
cut constítuit illis Iesus, et paravérunt pa-
pasch with my disciples. And the disciples
scha. Véspere autem facto, discumbébat
did as Jesus appointed to them, and they
cum duódecim discípulis suis. Et edénti- prepared the pasch. But when it was eve-
bus illis, dixit: + Amen, dico vobis, quia ning, he sat down with his twelve disciples.
unus vestrum me traditúrus est. C. Et And whilst they were eating, he said: Amen
contristáti valde, cœpérunt sínguli díce- I say to you, that one of you is about to be-
re: S. Numquid ego sum, Dómine? C. At tray me. And they being very much trou-
ipse respóndens, ait: + Qui intíngit me- bled, began every one to say: Is it I, Lord?
cum manum in parópside, hic me tradet. But he answering, said: He that dippeth his
hand with me in the dish, he shall betray
Fílius quidem hóminis vadit, sicut scrip-
me. The Son of man indeed goeth, as it is
tum est de illo: væ autem hómini illi, per written of him: but woe to that man by
quem Fílius hóminis tradétur: bonum whom the Son of man shall be betrayed: it
erat ei, si natus non fuísset homo ille. C. were better for him, if that man had not be-
Respóndens autem Iudas, qui trádidit en born. And Judas that betrayed him, an-
eum, dixit: S. Numquid ego sum, Rabbi? swering, said: Is it I, Rabbi? He saith to him:
C. Ait illi: + Tu dixísti. C. Cœnántibus Thou hast said it. And whilst they were at
autem eis, accépit Iesus panem, et bene- supper, Jesus took bread, and blessed, and

24
 Palm Sunday - Mass

díxit, ac fregit, dedítque discípulis suis, et broke: and gave to his disciples, and said:
ait: + Accípite et comédite: hoc est cor- Take ye, and eat. This is my body. And
pus meum. C. Et accípiens cálicem, grá- taking the chalice, he gave thanks, and
tias egit: et dedit illis, dicens: + Bíbite ex gave to them, saying: Drink ye all of this.
hoc omnes. Hic est enim sanguis meus For this is my blood of the new testa-
novi Testaménti, qui pro multis effundé- ment, which shall be shed for many unto
tur in remissiónem peccatórum. Dico remission of sins. And I say to you, I will
not drink from henceforth of this fruit of
autem vobis: non bibam ámodo de hoc
the vine, until that day when I shall drink
genímine vitis usque in diem illum, cum
it with you new in the kingdom of my
illud bibam vobíscum novum in regno
Father. And a hymn being said, they
Patris mei. C. Et hymno dicto, exiérunt went out unto mount Olivet. Then Jesus
in montem Olivéti. Tunc dicit illis Iesus: said to them: All you shall be scandalized
+ Omnes vos scándalum patiémini in me in me this night. For it is written: I will
in ista nocte. Scriptum est enim: strike the shepherd, and the sheep of the
Percútiam pastórem, et dispergéntur flock shall be dispersed. But after I shall
oves gregis. Postquam autem resurréxe- be risen again, I will go before you into
ro, præcédam vos in Galilæam. C. Galilee. And Peter answering, said to
Respóndens autem Petrus, ait illi: S. Et si him: Although all shall be scandalized in
omnes scandalizáti fúerint in te, ego thee, I will never be scandalized. Jesus
numquam scandalizábor. C. Ait illi Iesus: said to him: Amen I say to thee, that in
+ Amen, dico tibi, quia in hac nocte, án- this night before the cock crow, thou wilt
tequam gallus cantet, ter me negábis. C. deny me thrice. Peter saith to him: Yea,
Ait illi Petrus: S. Etiam si oportúerit me though I should die with thee, I will not
mori tecum, non te negábo. C. Simíliter deny thee. And in like manner said all the
disciples. At that time, Jesus came with
et omnes discípuli dixérunt. Tunc venit
His disciples into a country place which
Iesus cum illis in villam, quæ dícitur
is called Gethsemane; and He said to His
Gethsémani, et dixit discípulis suis: +
disciples: Sit you here, till I go yonder
Sedéte hic, donec vadam illuc et orem. C. and pray. And taking with Him Peter and
Et assúmpto Petro et duóbus fíliis the two sons of Zebedee, He began to
Zebedæi, cœpit contristári et mæstus es- grow sorrowful and to be sad. Then He
se. Tunc ait illis: + Tristis est ánima mea saith to them: My soul is sorrowful even
usque ad mortem: sustinéte hic, et vigilá- unto death; stay you here and watch with
te mecum. C. Et progréssus pusíllum, Me. And going a little further, He fell
prócidit in fáciem suam, orans et dicens: upon His face, praying and saying: My
+ Pater mi, si possíbile est, tránseat a me Father, if it be. possible, let this chalice
calix iste. Verúmtamen non sicut ego vo- pass from Me: Nevertheless, not as I will,
lo, sed sicut tu. C. Et venit ad discípulos but as Thou wilt. And He cometh to His
suos, et invénit eos dormiéntes: et dicit disciples, and findeth them asleep. And

25
 Holy Week

Petro: + Sic non potuístis una hora vigi- He saith to Peter: What! Could you not
láre mecum? Vigiláte et oráte, ut non in- watch one hour with Me? Watch ye, and
trétis in tentatiónem. Spíritus quidem pray that ye enter not into temptation.
promptus est, caro autem infírma. C. The spirit indeed is willing, but the flesh
Iterum secúndo ábiit et orávit, dicens: + weak. Again the second time, He went
Pater mi, si non potest hic calix transíre, and prayed, saying: My Father, if this
nisi bibam illum, fiat volúntas tua. C. Et chalice may not pass away, but I must
venit íterum, et invénit eos dormiéntes: drink it, Thy will be done. And He co-
meth again, and findeth them sleeping:
erant enim óculi eórum graváti. Et relíc-
for their eyes were heavy. And leaving
tis illis, íterum ábiit et orávit tértio, eún-
them, He went again: and He prayed the
dem sermónem dicens. Tunc venit ad di- third time, saying the selfsame word.
scípulos suos, et dicit illis: + Dormíte iam Then He cometh to His disciples, and
et requiéscite: ecce, appropinquávit hora, saith to them: Sleep ye now and take
et Fílius hóminis tradétur in manus pec- your rest: behold, the hour is at hand,
catórum. Súrgite, eámus: ecce, appropin- and the Son of man shall be betrayed in-
quávit, qui me tradet. C. Adhuc eo lo- to the hands of sinners. Rise, let us go:
quénte, ecce, Iudas, unus de duódecim, behold, he is at hand that will betray
venit, et cum eo turba multa cum gládiis Me. As He yet spoke, behold Judas, one
et fústibus, missi a princípibus sacerdó- of the twelve, came, and with him a gre-
tum et senióribus pópuli. Qui autem trá- at multitude with swords and clubs, sent
didit eum, dedit illis signum, dicens: S. from the chief priests and the ancients
Quemcúmque osculátus fúero, ipse est, of the people. And he that betrayed Him
tenéte eum. C. Et conféstim accédens ad gave them a sign, saying: Whomsoever I
Iesum, dixit: S. Ave, Rabbi. C. Et osculá- shall kiss, that is He: hold Him fast. And
tus est eum. Dixítque illi Iesus: + Amíce, forthwith coming to Jesus, he said: Hail,
Rabbi. And he kissed Him. And Jesus
ad quid venísti? C. Tunc accessérunt, et
said to Him: Friend, whereto art thou
manus iniecérunt in Iesum et tenuérunt
come? Then they came up and laid
eum. Et ecce, unus ex his, qui erant cum
hands on Jesus, and held Him. And be-
Iesu, exténdens manum, exémit gládium hold one of them that were with Jesus,
suum, et percútiens servum príncipis stretching forth his hand, drew out his
sacerdótum, amputávit aurículam eius. sword, and striking the servant of the
Tunc ait illi Iesus: + Convérte gládium high priest, cut off his ear. Then Jesus
tuum in locum suum. Omnes enim, qui saith to him: Put up again thy sword in-
accéperint gládium, gládio períbunt. An to its place; for all that take the sword
putas, quia non possum rogáre Patrem shall perish with the sword. Thinkest
meum, et exhibébit mihi modo plus thou that I cannot ask My Father, and
quam duódecim legiónes Angelórum? He will give Me presently more than
Quómodo ergo implebúntur Scriptúræ, twelve legions of angels? How then shall

26
 Palm Sunday - Mass

quia sic opórtet fíeri? C. In illa hora dixit the Scriptures be fulfilled, that so it must
Iesus turbis: + Tamquam ad latrónem be done? In that same hour Jesus said to
exístis cum gládiis et fústibus compre- the multitudes: You are come out, as it
héndere me: cotídie apud vos sedébam were to a robber, with swords and clubs
docens in templo, et non me tenuístis. C. to apprehend Me. I sat daily with you,
Hoc autem totum factum est, ut adim- teaching in the Temple, and you laid not
hands on Me. Now all this was done that
pleréntur Scri-ptúræ Prophetárum.
the Scriptures of the prophets might be
Tunc discípuli omnes, relícto eo, fugé-
fulfilled. Then the disciples, all leaving
runt. At illi tenéntes Iesum, duxérunt ad Him, fled. But they holding Jesus led
Cáipham, príncipem sacerdótum, ubi Him to Caiphas the high priest, where
scribæ et senióres convénerant. Petrus the scribes and the ancients were assem-
autem sequebátur eum a longe, usque in bled. And Peter followed Him afar off,
átrium príncipis sacerdótum. Et ingrés- even to the court of the high priest. And
sus intro, sedébat cum minístris, ut vidé- going in, he sat with the servants, that he
ret finem. Príncipes autem sacerdótum might see the end. And the chief priests
et omne concílium quærébant falsum te- and the whole council sought false wit-
stimónium contra Iesum, ut eum morti ness against Jesus, that they might put
tráderent: et non invenérunt, cum multi Him to death. And they found not, whe-
falsi testes accessíssent. Novíssime autem reas many false witnesses had come in.
And last of all there came two false wit-
venérunt duo falsi testes et dixérunt: S.
nesses; and they said: This man said, I am
Hic dixit: Possum destrúere templum
able to destroy the temple of God, and af-
Dei, et post tríduum reædificáre illud. C. ter three days to rebuild it. And the high
Et surgens princeps sacerdótum, ait illi: priest, rising up, said to Him: Answerest
S. Nihil respóndes ad ea, quæ isti advér- Thou nothing to the things which these
sum te testificántur? C. Iesus autem tacé- witness against Thee? But Jesus held His
bat. Et princeps sacerdótum ait illi: S. peace. And the high priest said to Him: I
Adiúro te per Deum vivum, ut dicas no- adjure Thee by the living God, that Thou
bis, si tu es Christus, Fílius Dei. C. Dicit tell us if Thou be the Christ the Son of
illi Iesus: + Tu dixísti. Verúmtamen dico God. Jesus saith to him: Thou hast said it.
vobis, ámodo vidébitis Fílium hóminis Nevertheless I say to you, hereafter you
sedéntem a dextris virtútis Dei, et ve- shall see the Son of man sitting on the
niéntem in núbibus cæli. C. Tunc prin- right hand of the power of God, and co-
ming in the clouds of heaven. Then the
ceps sacerdótum scidit vestiménta sua,
high priest rent his garments, saying: He
dicens: S. Blasphemávit: quid adhuc egé-
hath blasphemed; what further need have
mus téstibus? Ecce, nunc audístis bla- we of witness? Behold, now you have he-
sphémiam: quid vobis vidétur? C. At illi ard the blasphemy. What think you? But
respondéntes dixérunt: S. Reus est mor- they answering, said: He is guilty of de-
tis. C. Tunc exspuérunt in fáciem eius, et ath. Then did they spit in His face and

27
 Holy Week

cólaphis eum cecidérunt, álii autem pal- buffeted Him; and others struck His face
mas in fáciem eius dedérunt, dicéntes: S. with the palms of their hands, saying:
Prophetíza nobis, Christe, quis est, qui te Prophesy unto us, O Christ, who is he that
percússit? C. Petrus vero sedébat foris in struck Thee? But Peter sat without in the
court, and there came to him a servant-
átrio: et accéssit ad eum una ancílla, di-
maid, saying: Thou also wast with Jesus
cens: S. Et tu cum Iesu Galilæo eras. C. the Galilean. But he denied before them
At ille negávit coram ómnibus, dicens: S. all, saying: I know not what thou sayest.
Néscio, quid dicis. C. Exeúnte autem illo And as he went out of the gate, another
iánuam, vidit eum ália ancílla, et ait his, maid saw him, and she said to them that
qui erant ibi: S. Et hic erat cum Iesu were there: This man also was with Jesus
Nazaréno. C. Et íterum negávit cum iu- of Nazareth. And again he denied with an
raménto: Quia non novi hóminem. Et oath: I know not the man. And after a lit-
post pusíllum accessérunt, qui stabant, et tle while, they came that stood by and said
dixérunt Petro: S. Vere et tu ex illis es: to Peter: Surely thou also art one of them;
for even thy speech doth discover thee.
nam et loquéla tua maniféstum te facit.
Then he began to curse and to swear that
C. Tunc cœpit detestári et iuráre, quia he knew not the man; and immediately
non novísset hóminem. Et contínuo gal- the cock crew. And Peter remembered the
lus cantávit. Et recordátus est Petrus ver- word of Jesus which He had said: Before
bi Iesu, quod díxerat: Priúsquam gallus the cock crow, thou wilt deny Me thrice.
cantet, ter me negábis. Et egréssus foras, And going forth, he wept bitterly. And
flevit amáre. Mane autem facto, consí- when morning was come, all the chief
lium iniérunt omnes príncipes sacerdó- priests and ancients of the people took
tum et senióres pópuli advérsus Iesum, counsel against Jesus, that they might put
ut eum morti tráderent. Et vinctum ad- Him to death. And they brought Him
bound, and delivered Him to Pontius
duxérunt eum, et tradidérunt Póntio
Pilate the governor. Then Judas, who be-
Piláto præsidi. Tunc videns Iudas, qui trayed Him, seeing that He was condem-
eum trádidit, quod damnátus esset, pœ- ned, repenting himself, brought back the
niténtia ductus, réttulit trigínta argén- thirty pieces of silver to the chief priests
teos princípibus sacerdótum et senióri- and ancients, saying: I have sinned in be-
bus, dicens: S. Peccávi, tradens sángui- traying innocent blood. But they said:
nem iustum. C. At illi dixérunt: S. Quid What is that to us? Look thou to it. And
ad nos? Tu víderis. C. Et proiéctis argén- casting down the pieces of silver in the
teis in templo, recéssit: et ábiens, láqueo Temple, he departed; and went and han-
ged himself with an halter. But the chief
se suspéndit. Príncipes autem sacerdó-
priests having taken the pieces of silver,
tum, accéptis argénteis, dixérunt: S. Non
said: It is not lawful to put them into the
licet eos míttere in córbonam: quia pré- corbona, because it is the price of blood.
tium sánguinis est. C. Consílio autem And after they had consulted together,
ínito, emérunt ex illis agrum fíguli, in se- they bought with them the potter’s field,

28
 Palm Sunday - Mass

pultúram peregrinórum. Propter hoc vo- to be a burying-place for strangers. For

cátus est ager ille Hacéldama, hoc est, this cause that field was called
ager sánguinis, usque in hodiérnum Haceldama, that is The field of blood,
diem. Tunc implétum est, quod dictum even to this day. Then was fulfilled that
est per Ieremíam Prophétam, dicéntem: which was spoken by Jeremias the pro-
phet, saying: And they took the thirty
Et accepérunt trigínta argénteos prétium
pieces of silver, the price of Him that was
appretiáti, quem appretiavérunt a fíliis prized, whom they prized of the children
Israël: et dedérunt eos in agrum fíguli, si- of Isræl; and they gave them unto the
cut constítuit mihi Dóminus. Iesus au- potter’s field, as the Lord appointed to
tem stetit ante præsidem, et interrogávit me. And Jesus stood before the governor
eum præses, dicens: S. Tu es Rex Iudæ- asked Him, saying: Art Thou the King of
órum? C. Dicit illi Iesus: + Tu dicis. C. Et the Jews? Jesus saith to him: Thou sayest
cum accusarétur a princípibus sacerdó- it. And when He was accused by the
tum et senióribus, nihil respóndit. Tunc chief priests and ancients, He answered
nothing. Then Pilate saith to Him: Dost
dicit illi Pilátus: S. Non audis, quanta ad-
not Thou hear how great testimonies
vérsum te dicunt testimónia? C. Et non they allege against Thee? And He answe-
respóndit ei ad ullum verbum, ita ut mi- red to him never a word, so that the go-
rarétur præses veheménter. Per diem au- vernor wondered exceedingly. Now
tem solémnem consuéverat præses pó- upon the solemn day the governor was
pulo dimíttere unum vinctum, quem vo- accustomed to release to the people one
luíssent. Habébat autem tunc vinctum prisoner, whom they would. And he had
insígnem, qui dicebátur Barábbas. then a notorious prisoner that was called
Congregátis ergo illis, dixit Pilátus: S. Barabbas. They therefore being gathered
Quem vultis dimíttam vobis: Barábbam, together, Pilate said: Whom will you that
I release to you, Barabbas, or Jesus that is
an Iesum, qui dícitur Christus? C. Sciébat
called Christ? For he knew that for envy
enim, quod per invídiam tradidíssent they had delivered Him. And as he was
eum. Sedénte autem illo pro tribunáli, sitting in the place of judgment his wife
misit ad eum uxor eius, dicens: S. Nihil sent to him, saying: Have thou nothing to
tibi et iusto illi: multa enim passa sum do with that just man, for I have suffered
hódie per visum propter eum. C. many things this day in a dream because
Príncipes autem sacerdótum et senióres of Him. But the chief priests and ancients
persuasérunt pópulis, ut péterent persuaded the people that they should
Barábbam, Iesum vero pérderent. ask Barabbas, and make Jesus away. And
Respóndens autem præses, ait illis: S. the governor answering, said to them:
Whether will you of the two to be relea-
Quem vultis vobis de duóbus dimítti? C.
sed unto you? But they said: Barabbas.
At illi dixérunt: S. Barábbam. C. Dicit il- Pilate saith to them: What shall I do
lis Pilátus: S. Quid ígitur fáciam de Iesu, then with Jesus that is called Christ?
qui dícitur Christus? C. Dicunt omnes: They say all: Let Him be crucified.

29
 Holy Week

S. Crucifigátur. C. Ait illis præses: S. The governor said to them: Why, what
Quid enim mali fecit? C. At illi magis cla- evil hath He done? But they cried out
mábant, dicéntes: S. Crucifigátur. C. the more, saying: Let Him be crucified.
Videns autem Pilátus, quia nihil profíce- And Pilate seeing that he prevailed no-
ret, sed magis tumúltus fíeret: accépta thing, but that rather a tumult was ma-
aqua, lavit manus coram pópulo, dicens: de, taking water washed his hands befo-
re the people, saying: I am innocent of
S. Innocens ego sum a sánguine iusti
the blood of this just man; look you to
huius: vos vidéritis. C. Et respóndens it. And the whole people answering,
univérsus pópulus, dixit: S. Sanguis eius said: His blood be upon us and upon
super nos et super fílios nostros. C. Tunc our children. Then he released to them
dimísit illis Barábbam: Iesum autem fla- Barabbas: and having scourged Jesus,
gellátum trádidit eis, ut crucifigerétur. delivered Him unto them to be cruci-
Tunc mílites præsidis suscipiéntes Iesum fied. Then the soldiers of the governor,
in prætórium, congregavérunt ad eum taking Jesus into the hall, gathered to-
univérsam cohórtem: et exuéntes eum, gether unto Him the whole band; and
chlámydem coccíneam circumdedérunt stripping Him they put a scarlet cloak
ei: et plecténtes corónam de spinis, po- about Him; and platting a crown of
suérunt super caput eius, et arúndinem thorns they put it upon His head and a
reed in His right hand. And bowing the
in déxtera eius. Et genu flexo ante eum,
knee before Him, they mocked Him,
illudébant ei, dicéntes: S. Ave, Rex Iudæ- saying: Hail, king of the Jews. And spit-
órum. C. Et exspuéntes in eum, accepé- ting upon Him, they took the reed and
runt arúndinem, et percutiébant caput struck His head. And after they had
eius. Et postquam illusérunt ei, exuérunt mocked Him, they took off the cloak
eum chlámyde et induérunt eum vesti- from Him, and put on Him His own
méntis eius, et duxérunt eum, ut crucifí- garments, and led Him away to crucify
gerent. Exeúntes autem, invenérunt hó- Him. And going out, they found a man
minem Cyrenæum, nómine Simónem: of Cyrene, named Simon: him they for-
hunc angariavérunt, ut tólleret crucem ced to take up His cross. And they came
eius. Et venérunt in locum, qui dícitur to the place that is called Golgotha,
which is the place of Calvary. And they
Gólgotha, quod est Calváriæ locus. Et de-
gave Him wine to drink mingled with
dérunt ei vinum bíbere cum felle mix-
gall: and when He had tasted He would
tum. Et cum gustásset, nóluit bíbere. not drink. And after they had crucified
Postquam autem crucifixérunt eum, di- Him, they divided His garments, ca-
visérunt vestiménta eius, sortem mittén- sting lots; that it might be fulfilled
tes: ut implerétur, quod dictum est per which was spoken by the prophet, sa-
Prophétam dicéntem: Divisérunt sibi ve- ying: They divided My garments
stiménta mea, et super vestem meam mi- among them, and upon My vesture
sérunt sortem. Et sedéntes, servábant they cast lots. And they sat and watched

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 Palm Sunday - Mass

eum. Et imposuérunt super caput eius Him. And they put over His head His
causam ipsíus scriptam: Hic est Iesus, cause written: This is Jesus the King of
Rex Iudæórum. Tunc crucifíxi sunt cum the Jews. Then were crucified with Him
eo duo latrónes: unus a dextris et unus a two thieves: one on the right hand and
sinístris. Prætereúntes autem blasphe- one on the left. And they that passed by
blasphemed Him, wagging their heads,
mábant eum, movéntes cápita sua et di-
and saying: Vah, Thou that destroyest
céntes: S. Vah, qui déstruis templum Dei the temple of God and in three days dost
et in tríduo illud reædíficas: salva teme- rebuild it, save Thy own self. If Thou be
típsum. Si Fílius Dei es, descénde de cru- the Son of God, come down from the
ce. C. Simíliter et príncipes sacerdótum cross. In like manner also the chief
illudéntes cum scribis et senióribus, dicé- priests with the scribes and ancients,
bant: S. Alios salvos fecit, seípsum non mocking, said: He saved others, Himself
potest salvum fácere: si Rex Israël est, de- He cannot save: if He be the king of
scéndat nunc de cruce, et crédimus ei: Isræl, let Him now come down from the
cross, and we will believe Him; He tru-
confídit in Deo: líberet nunc, si vult eum:
sted in God, let Him now deliver Him if
dixit enim: Quia Fílius Dei sum. C. Idí- He will have Him; for He said: I am the
psum autem et latrónes, qui crucifíxi Son of God. And the self-same thing the
erant cum eo, improperábant ei. A sexta thieves also that were crucified with
autem hora ténebræ factæ sunt super Him reproached Him with. Now from
univérsam terram usque ad horam no- the sixth hour there was darkness over
nam. Et circa horam nonam clamávit the whole earth, until the ninth hour.
Iesus voce magna, dicens: + Eli, Eli, lam- And about the ninth hour, Jesus cried
ma sabactháni? C. Hoc est: + Deus meus, with a loud voice, saying: Eli, Eli, lamma
Deus meus, ut quid dereliquísti me? C. sabacthani? That is, My God, My God,
why hast Thou forsaken Me? And some
Quidam autem illic stantes et audiéntes
that stood there and heard, said: This
dicébant: S. Elíam vocat iste. C. Et contí- man calleth Elias. And immediately one
nuo currens unus ex eis, accéptam spón- of them running took a sponge and fil-
giam implévit acéto et impósuit arúndini, led it with vinegar and put it on a reed
et dabat ei bíbere. Céteri vero dicébant: S. and gave Him to drink. And the others
Sine, videámus, an véniat Elías líberans said: Let be; let us see whether Elias will
eum. C. Iesus autem íterum clamans vo- come to deliver Him. And Jesus again
ce magna, emísit spíritum. (Hic genuflec- crying with a loud voice, yielded up the
titur, et pausatur aliquantulum) Et ecce, ghost. (Here all kneel and pause a little
velum templi scissum est in duas partes a while) And behold the veil of the temple
was rent in two from the top even to the
summo usque deórsum: et terra mota est,
bottom; and the earth quaked and the
et petræ scissæ sunt, et monuménta apér- rocks were rent; and the graves were
ta sunt: et multa córpora sanctórum, qui opened, and many bodies of the saints
dormíerant, surrexérunt. Et exeúntes de that had slept arose, and coming out of

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 Holy Week

monuméntis post resurrectiónem eius, the tombs after His resurrection, came
venérunt in sanctam civitátem, et appa- into the holy city, and appeared to many.
ruérunt multis. Centúrio autem et qui Now the centurion and they that were
cum eo erant, custodiéntes Iesum, viso with him watching Jesus, having seen the
earthquake and the things that were do-
terræmótu et his, quæ fiébant, timuérunt
ne, were sore afraid, saying: Indeed this
valde, dicéntes: S. Vere Fílius Dei erat
was the Son of God. And there were the-
iste. C. Erant autem ibi mulíeres multæ a re many women afar off, who had follo-
longe, quæ secútæ erant Iesum a Galilæa, wed Jesus from Galilee, ministering unto
ministrántes ei: inter quas erat María Him: among whom was Mary Magdalen,
Magdaléne, et María Iacóbi, et Ioseph and Mary the Mother of James and
mater, et mater filiórum Zebedæi. Cum Joseph, and the mother of the sons of
autem sero factum esset, venit quidam Zebedee. And when it was evening, there
homo dives ab Arimathæa, nómine Io- came a certain rich man of Arimathea,
seph, qui et ipse discípulus erat Iesu. Hic named Joseph, who also himself was a di-
sciple of Jesus. He went to Pilate and
accéssit ad Pilátum, et pétiit corpus Iesu.
asked the body of Jesus. Then Pilate com-
Tunc Pilátus iussit reddi corpus. Et ac- manded that the body should be delive-
cépto córpore, Ioseph invólvit illud in red. And Joseph taking the body wrapt it
síndone munda. Et pósuit illud in monu- up in a clean linen cloth, and laid it in his
ménto suo novo, quod excíderat in petra. own new monument, which he had he-
Et advólvit saxum magnum ad óstium wed out in a rock. And he rolled a great
monuménti, et ábiit. Erat autem ibi stone to the door of the monument and
María Magdaléne et áltera María, sedén- went his way. And there was there Mary
tes contra sepúlcrum. Magdalen, and the other Mary sitting
over against the sepulchre.

COMMENTARY
With the narration of the Passion of Christ according to St. Matthew finished, that
which follows deals with the sepulture until the Resurrection. And since they are
words of the Evangelist, which is said with a proper Gospel tone, the Deacon asking
the blessing. Incense is taken up, since incense is used for the burial of the dead,
though here we are witnessing the burial of the Lord. Candles will not be carried, since
as St. Matthew said a little earlier, that Christ, true light of the world, expired on the
Cross; it is also recounted that He was buried by two disciples.

Here the Munda cor meum is said, a blessing is asked, incense is brought, without lights, and the book
is incensed. Dóminus vobíscum is not said, and the Celebrant and Deacon sign neither the book nor
themselves. What follows is sung in Gospel tone, and at the end the Celebrant kisses the book and is in-
censed. The same is done in the other readings of the Passion, except on Good Friday.

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 Palm Sunday - Mass

ltera autem die, quæ est post

A Parascéven, convenérunt príncipes
sacerdótum et pharisæi ad Pilátum, di-
A nd the next day, which followed the
day of preparation, the chief priests
and the Pharisees came together to Pilate,
céntes: Dómine, recordáti sumus, quia saying: Sir, we have remembered, that
sedúctor ille dixit adhuc vivens: Post that seducer said, while he was yet alive:
After three days I will rise again.
tres dies resúrgam. Iube ergo custodíri
Command therefore the sepulchre to be
sepúlcrum usque in diem tértium: ne guarded until the third day: lest perhaps
forte véniant discípuli eius, et furéntur his disciples come and steal him away,
eum, et dicant plebi: Surréxit a mórtuis; and say to the people: He is risen from
et erit novíssimus error peior prióre. the dead; and the last error shall be wor-
Ait illis Pilátus: Habétis custódiam, ite, se than the first. Pilate saith to them:
custodíte, sicut scitis. Illi autem abeún- You have a guard; go, guard it as you
tes, muniérunt sepúlcrum, signántes lá- know. And they departing, made the
pidem, cum custódibus. sepulchre sure, sealing the stone, and
setting guards.
Credo. Creed.

Offertorium Ps. 68:21-22 Offertory Ps. 68:21-22

Impropérium exspectávit cor meum My heart hath expected reproach and
et misériam: et sustínui, qui simul me- misery; and I looked for one that would
cum contristarétur, et non fuit: conso- grieve together with Me, but there was
lántem me quæsívi, et non invéni: et de- none: I sought for one that would com-
dérunt in escam meam fel, et in siti mea fort Me, and I found none; and they gave
potavérunt me acéto. Me gall for My food, and in My thirst
they gave Me vinegar to drink.

Secreta Secret
oncéde, quæsumus, Dómine: ut
C óculis tuæ maiestátis munus oblá-
tum, et grátiam nobis devotiónis obtí-
G rant, we pray, O Lord, that the offe-
ring made in the presence of Thy
majesty may procure us the grace of de-
neat, et efféctum beátæ perennitátis ac- votion, and obtain for us the effect of a
quírat. Per Dóminum nostrum. blessed eternity. Through our Lord.

Præfatio de Cruce Preface of the Cross

V. Per ómnia sæcula sæculórum. V. For ever and ever.

R. Amen. R. Amen.
V. Dóminus vobíscum. V. The Lord be with you.
R. Et cum spíritu tuo. R. And with thy spirit.

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 Holy Week

V. Sursum corda. V. Lift up your hearts

R. Habémus ad Dóminum. R. We lift them up to the Lord.
V. Grátias agámus Dómino, Deo nostro. V. Let us give thanks to the Lord our God.
R.Dignum et iustum est. R. It is right and just.

V ere dignum et iustum est, æquum

et salutáre, nos tibi semper et ubí- I t is truly meet and just, right and salu-
tary that we should at all times and in
all places give thanks unto Thee, O holy
que grátias ágere: Dómine sancte, Pater
omnípotens ætérne Deus: Qui salútem Lord, almighty Father, eternal God:
humáni géneris in ligno Crucis consti- Who didst set the salvation of mankind
tuísti: ut, unde mors oriebátur, inde vi- upon the tree of the Cross, so that when-
ce came death, thence also life might ri-
ta resúrgeret: et, qui in ligno vincébat,
se again, and that he who overcame by
in ligno quoque vincerétur: per
the tree might also be overcome on the
Christum, Dóminum nostrum. Per tree: through Christ our Lord. Through
quem maiestátem tuam laudant Angeli, whom Angels praise Thy majesty,
adórant Dominatiónes, tremunt Pote- Dominations adore it, and the Powers
státes. Cæli cælorúmque Virtútes ac are in awe. The Heavens, the Virtues of
beáta Séraphim sócia exsultatióne con- Heaven, and the blessed Seraphim cele-
célebrant. Cum quibus et nostras voces brate it with united exultation. With
ut admítti iúbeas, deprecamur, súpplici these we pray thee join our voices also,
confessióne dicéntes: while we say with lowly praise:
Sanctus,... Holy,...

Communio Matth. 26:42 Communion Mt 26:42

Pater, si non potest hic calix transíre, Father, if this chalice may not pass,
nisi bibam illum: fiat volúntas tua. but I must drink it: Thy will be done.

Postcommunio Postcommunion
y the working of this mystery, O
P er huius, Dómine, operatiónem
mystérii: et vítia nostra purgéntur,
et iusta desidéria compleántur. Per
B Lord, may our vices be purged and
our just desires fulfilled. Through our
Dóminum nostrum. Lord.

The last Gospel of St. John, In princípio, is read.

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