« AnteriorContinuar »
I will call on our Lord, Laudans invocabo Doin praising him; and I minum, et ab inimicis meis shall be safe from my ene- salvus ero. mies.
Receiving the Blood of our Saviour, he says:
THE Blood of our SANGUIS Domini noLord Jesus Christ CD stri Jesu Christi custopreserve my soul to ever- diat animam meam in vilasting life. Amen. tam seternam. Amen.
Taking the first Ablution, he says:
GRANT, O Lord, that /^\UOD ore sumpsimus,
what we have taken Va£ Domine, pura mente
with our mouth, we may capiamus, et de munere
receive with a pure mind, temporali fiat nobis teme
that of a temporal gift it dium sempiternum.
Taking the second Ablution, he says:
MAY thy Body, O /CORPUS tuum, DoLord, which I have Vy mine, quod sumpsi, received, and thy Blood, et Sanguis quem potavi, which I have drunk, cleave adhaereat visceribus meis; to my bowels: and grant, et praesta, ut in me non rethat no stain of sin remain maneat scelerum macula, in me, who have been quem pura et sancta refenourished by thy pure and cerunt sacramenta. Qui holy sacraments. Who vivis at regnas in saecula livest and reignest for ever saeculorum. Amen. and ever. Amen.
When you do not go to Communion, instead of the two foregoing Prayers, say the following one.
IT is my own unworthiness, O Lord, and not having subdued my unruly passions through my own sloth and indolence, that have deprived me of the happiness of partaking in reality of these sacred mysteries. But deprive me not entirely of the effects thereof; rather let some mites from thy holy table fall on my famished soul. Inflame it with thy love, give it a spiritual hunger and thirst after this nourishment, and permit me not to pine away, through my own unworthiness, sloth and negligence, for want of this heavenly food, which gives immortality. Thro' Jesus Christ one Lord. Amen.
Then say the Communion, as in its proper place.
Pr. May the Lord be Pr. Dominus vobiscum. with you.
P. And with thy spirit. P. Et cum spiritu tuo. Let us pray.
Then is said the Postcommunton, which seek in its proper place: and add the following prayer:
DEFEND also from all Adversity thy Servants Pope N. our Bishop N. George our King, Charlotte our Queen, and their Royal issue, together with the people and army committed to his care; grant peace in our days, and drive from thy Church all wickedness, thro' our Lord Jesus Christ, thy Son, who lives and reigns with thee in the unity of the Holy Ghost, one God, world without end. Amen.
From Candlemas-day till Passion Sunday, and from the III. Sunday after Pentecost, until Advent, except on Doubles, and within Octaves, after the proper Postcommunton the following is the IL POSTCOM. (Mundet.) May the Oblation of this divine Sacrament, we beseech thee, O Lord, both cleanse and defend us: and by the intercession of the blessed Mary the Virgin-Mother of God, of the blessed Apostles Peter and Paul, of blessed N. and of all the Saints, free us from all sin, and deliver us from all adversity.
Pr. May the Lord be Pr. Dominus vobiscum. with you. P. And with P. Et cum spiritu tuo. thy spirit.
Pr. Go, you are dismis- Pr. Ite, missa est, or, sed, or, Let us bless the Benedicamus Domino. P. Lord, P. Thanks be to Deo gratias. God.
In Masses of Requiem, or of the Dead, instead of Ite, Missa est, is said:
Pr. May they rest in Pr. Requiescant in pace. peace. P. Amen. P. Amen.
w hen the Priest bows down before the altar, say:
LET the performance TJLACEAT tibi, sancta, of my duty, O holy JL Trinitas, obsequium THE BLESSING.
Trinity, be pleasing to thee, and grant, that the sacrifice which I unworthy have offered up in the sight of thy majesty, may be acceptable to thee; and thro' thy mercy, be propitiatory to me, and to all those for whom I have offered it. Thro' Christ our Lord. Amen.
servitutis meae, et praesta, ut sacrificium quod occulis tuae majestatis indignus obtuli, tibi sit acceptable; mihique, et omnibus pro quibus illud obtuli, sit, te miserante, propitiabile. Per Christum Dominum nostrum. Amen.
ALMIGHTY God, Fa-
Pr. Our Lord be with you.
P. And with thy spirit. Pr. The beginning of the
holy Gospel, according to St. John.
P. Glory be to thee, O Lord.
IN the beginning was the word, and the word was with God:" and the word was God. This was in the beginning with God. All things were made by him; and without him was made nothing which was made. In^ him was life, and the life was the light of men; and the light shineth in darkness, and the darkness did not comprehend it.
There was a man sent from God, whose name was John. This man came for testimony, to give testimony of the light, that all
BENEDICAT vos omnipotens Deus, Pater, et Filius, et Spiritus sanctus.
Pr. Dominus vobiscum.
P. Et cum spiritu tuo. Pr. Initium sancti Evangelii, secundun Joannem.
P. Gloria tibi, Domine.
IN principio erat verbum, et verbum erat apud Deum : et Deus erat verbum. Hoc erat in principio apnd Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil, quod factum est. In ipso vita erat, et vita erat lux hbminum: et lux in tenebris lucet, et tenebrae earn non comprehenderunt.
Fuit homo missus a Deo, cui nomen erat Joannes. Hie venit in testimonium, ut testimonium perhiberet de lumine, ut omnes ere
might believe through him. He was not the light; but to give testimony of the light. It was the true light, which enlighlneth every man that cometh into this world.
He was in the world, and the world was made by him, and the world knew him not. He came to his own, and is own received him not. But as many as received him, he gave them power to be made the Sons of God; to those that believe in his name; who, not of blood, nor of the will of flesh, nor of the will of man, but of God are born: And The Word
WAS MADE FLESH, and
dwelt in us. And we saw the glory of him; glory as it were of the only begotten of the Father, full of grace and verity.
P. Thanks be to God. P. Deo gratias.
The following V. R. and Prayer are to be said every Sunday and Holiday ajter Mass.
derent per ilium. Non erat ille lux; sed ut testimonium perhiberet de lumine. Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum.
In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem Filios Dei fieri; his, qui credunt in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate vin; sed ex Deo nati sunt: Et Ver
BUM CARO FACTUM EST,
et habitavit in nobis; et vidimus gloriam ejus, gloriam quasi unigeniti a patre, plenum gratiae et veritatis.
V. O Lord, save George our King.
R. And hear us in the day we call upon thee.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, now is, and evermore shall be, world without end. Amen.
V. Domine, salvum fac Regem nostrum Georgium.
R. Et exaudi nos in die qua invocaverimus te.
V. Gloria Palri et Filio et Spiritui Sancto.
R. Sicut erat in principio et nunc et semper, et in ssecula saeculorum. Amen:
Let us pray, Qu&sumus. E beseech thee, O Almighty God, that thy servant George our king, who by thy mercy hath undertaken the government of these realms, may also receive an increase of all virtues, wherewith being adorned, he may avoid every enormity of sin, vanquish his enemies; and being rendered acceptable in thy sight, may, together with Charlotte our queen, and their royal issue, come at length to thee, who art the way, the truth and the life, through Christ our Lord. R. Amen.
A Prayer for obtaining the effects of a Plenary or other Indulgences granted by the Church.
At Indulgence is a favour granted by the Church to penitent sinners, whereby, in consideration of their performing some particular acts of religion, specified in the grant of the indulgence, the whole, or part of the canonical penance, formerly enjoined for particular sins, is relaxed and remitted. If the whole be remitted, the Indulgence is called Plenary; if only a part, it is called an indulgence of seven years, four years, two years, or forty days, according to the part of the Canonical pennance to be remitted.
Hence it appears that an Indulgence is so far from being either a leave or permission to commit sin, that it is not so much as even a forgiving of sins, but only a relaxation of the punishment due to sins already forgiven in the sacrament of pennance.
The following decree therefore of the Council of Trent, explains the doctrine of the Catholic Church, concerning her power in the grant of indulgences, and the use she wishes to be made of this power. Sess. 24 de Reform. "As the power of bestowing Indulgences was "granted by Christ to the Church, and as the Church, "even in the most early ages, made use of this power, "the holy Synod teachelh and appointeth the use of "indulgences, so very salutary to Christian people, "and approved of by the authority of the sacred Coun"cils, to be retained in the Church; but desires that "moderation should be used in the grant of them, "according to the antient and approved use of the ** Church; lest, by too much ease, the discipline of the "Church be enervated. But desiring likewise that the "abuses that have crept therein may be corrected, she ." orders in general the abolishing all traffic for gaining