Missale Romanum 1962
Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.1
To us also, sinners, yet Thy servants, trusting in the greatness of Thy mercy, deign to grant some part and fellowship with Thy holy apostles and martyrs: with John, Stephen, Matthias, Baranabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Thy saints; into whose company we implore Thee to admit us, not weighing our merits, but freely granting us pardon. Through Christ our Lord.2
To us also, Thy sinful servants, who hope in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy Apostles and Martyrs: with John, Stephen, Matthias, Barnaby, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Thy Saints: into whose company, not weighing our merits, but granting us pardon, we beseech Thee to admit us. Through Christ our Lord.3
To us sinners, also, Thy servants, who put our trust in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy apostles and martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy saints. Into their company do Thou, we beseech Thee, admit us, not weighing our merits, but freely pardoning our offenses: through Christ our Lord.4
Missale Romanum 1970
Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus, cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis, intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.5
For ourselves, too, we ask some share in the fellowship of your apostles and martyrs, with John the Baptist, Stephen, Matthias, Barnabas, [Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia] and all the saints. Though we are sinners, we trust in your mercy and love. Do not consider what we truly deserve, but grant us your forgiveness. Through Christ our Lord.6
The first three words "us sinners also" (nobis quoque peccatoribus) are said aloud in the former missal and the priest strikes his breast at this time. These words do not draw the attention that they once did since the Canon is hardly ever said silently (sotto voce); I note at this time that the Eucharist Prayer in the revised missal need not be spoken outloud, but that the rubrics say that it "may" be said outloud. "Both (the somewhat loud tone of voice and the striking of the breast) indicate to the celebrant with what great sorrow and compunction he is to make the acknowledgment of his sinfulness, and admonish all the faithful present, to unite with the officiating priest in these selfsame penitential sentiments which animate him, since he recites this prayer for them and in their name."7
This petition proceeds to ask favors of God for even though we are sinners, we are also His servants who hope in the multitude of His mercies (...famulis tuis, de multitudine miserationem tuarum sperantibus). It is hope that leads us to implore that He might deign to grant us some part and fellowship with the Apostles and Martyrs. Of course by this we mean to be received into the Beatific Vision but even more we implore a share in the part of the holy martyrs. As if to prove what we mean by this, the Church then lists fifteen matryrs. This petition we ask to be granted, not on the basis of our merits, but granting us pardon. The phrase "non aestimator meriti, sed veniae largitor" is explained as "in that Thou wilt not consider, make account of, regard, what we deserve, that is, our trifling merits, or also our misdeeds, to influence Thy judgment according to them, but in abundant measure to impart to us merciful indulgence and forgiveness."8
On the whole the ICEL translates the meaning of the prayer but one wonders at yet another instance of their ommission of significant words. "[T]uis sanctis Apostolis et Martyribus" is literally "Your holy Apostles and Martyrs." ICEL likes to drop words such as holy for an unknown reason. They do it again in this prayer when they translate "omnibus Sanctis tuis," which is literally "all Your Saints" as "all the saints." Of course, they rearrange the order of the prayer and obscure the imprecation that we might share in the part of the Martyrs. The part that we beg is two-fold: that we might be granted entrance into the heavenly City and that we might die a holy death, perhaps martyrdom but in the righteousness of holy faith whatever manner of death is our mortal end.
Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.1
To us also, sinners, yet Thy servants, trusting in the greatness of Thy mercy, deign to grant some part and fellowship with Thy holy apostles and martyrs: with John, Stephen, Matthias, Baranabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Thy saints; into whose company we implore Thee to admit us, not weighing our merits, but freely granting us pardon. Through Christ our Lord.2
To us also, Thy sinful servants, who hope in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy Apostles and Martyrs: with John, Stephen, Matthias, Barnaby, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Thy Saints: into whose company, not weighing our merits, but granting us pardon, we beseech Thee to admit us. Through Christ our Lord.3
To us sinners, also, Thy servants, who put our trust in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy apostles and martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy saints. Into their company do Thou, we beseech Thee, admit us, not weighing our merits, but freely pardoning our offenses: through Christ our Lord.4
Missale Romanum 1970
Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus, cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis, intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.5
For ourselves, too, we ask some share in the fellowship of your apostles and martyrs, with John the Baptist, Stephen, Matthias, Barnabas, [Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia] and all the saints. Though we are sinners, we trust in your mercy and love. Do not consider what we truly deserve, but grant us your forgiveness. Through Christ our Lord.6
The first three words "us sinners also" (nobis quoque peccatoribus) are said aloud in the former missal and the priest strikes his breast at this time. These words do not draw the attention that they once did since the Canon is hardly ever said silently (sotto voce); I note at this time that the Eucharist Prayer in the revised missal need not be spoken outloud, but that the rubrics say that it "may" be said outloud. "Both (the somewhat loud tone of voice and the striking of the breast) indicate to the celebrant with what great sorrow and compunction he is to make the acknowledgment of his sinfulness, and admonish all the faithful present, to unite with the officiating priest in these selfsame penitential sentiments which animate him, since he recites this prayer for them and in their name."7
This petition proceeds to ask favors of God for even though we are sinners, we are also His servants who hope in the multitude of His mercies (...famulis tuis, de multitudine miserationem tuarum sperantibus). It is hope that leads us to implore that He might deign to grant us some part and fellowship with the Apostles and Martyrs. Of course by this we mean to be received into the Beatific Vision but even more we implore a share in the part of the holy martyrs. As if to prove what we mean by this, the Church then lists fifteen matryrs. This petition we ask to be granted, not on the basis of our merits, but granting us pardon. The phrase "non aestimator meriti, sed veniae largitor" is explained as "in that Thou wilt not consider, make account of, regard, what we deserve, that is, our trifling merits, or also our misdeeds, to influence Thy judgment according to them, but in abundant measure to impart to us merciful indulgence and forgiveness."8
On the whole the ICEL translates the meaning of the prayer but one wonders at yet another instance of their ommission of significant words. "[T]uis sanctis Apostolis et Martyribus" is literally "Your holy Apostles and Martyrs." ICEL likes to drop words such as holy for an unknown reason. They do it again in this prayer when they translate "omnibus Sanctis tuis," which is literally "all Your Saints" as "all the saints." Of course, they rearrange the order of the prayer and obscure the imprecation that we might share in the part of the Martyrs. The part that we beg is two-fold: that we might be granted entrance into the heavenly City and that we might die a holy death, perhaps martyrdom but in the righteousness of holy faith whatever manner of death is our mortal end.
1. My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962, p. 55.
2. Ibid. 55.
3. The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, pp. 675-76 .
4. The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, p. 785.
5. Daily Roman Missal, Rev. James Socias, Midwest Theological Forum, 2003, p.
6. Ibid., p.
7. The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, p. 676.
8. Ibid., p. 687.
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