Cum Sanctissimum (English)

CLEMENT VIII, POPE
FOR AN EVERLASTING MEMORIAL

Since the Most Holy Sacrament of the Eucharist by means of which Christ Our Lord has made us partakers of His Sacred Body, and ordained to stay with us unto the consummation of the world, is the greatest of all the Sacraments, and it is accomplished in the Holy Mass and offered to God the Father for the sins of all the people, it is highly fitting that we who are in one body which is the Church and who share of the one Body of Christ, should use in this ineffable and awe-inspiring Sacrifice the same manner of celebration and the same ceremonial observance and rite.

Not only have the Roman Pontiffs, Our Predecessors, always desired, and for a long time greatly striven to achieve, this aim, but above all Pope Pius V of happy memory undertook, in accordance with the decree of the Council of Trent, to bring the Roman Missal into conformity with the old and purer pattern and to have it printed in Rome. Although he very severely forbade under many penalties that anything should be added to it, or that anything for any reason be removed from it, nevertheless, in the course of time, it has come to pass that, through the rashness and boldness of the printers, or of others, many errors have crept into the missals which have been produced in recent years. That very old (Latin) version of the Holy Bible, which even before St. Jerome’s time was held in honor in the Church, and from which almost all the Introits, Graduals, and Offertories of the Masses had been taken, has been entirely removed; the texts of the Epistles and Gospels, which hitherto were read during the celebration of the Mass, have been disturbed in many places; different and utterly unusual beginnings have been prefixed to the Gospel texts; and finally many things have been here and there arbitrarily altered. All these changes seem to have been introduced under the pretext of conforming everything to the standard of the Vulgate edition of Holy Writ, as if it were allowable to anyone to do so on his own authority, and without the advice of the Apostolic See.

Having considered these innovations, in Our pastoral solicitude which induces us to earnestly protect and preserve in everything and especially in the sacred rites of the Church the best and old norm, We have ordered in the first place that the above mentioned printed Missals, so corrupted, be banned and declared null and void and that their use be disallowed in the celebration of the Mass, unless they be entirely and in everything emended according to the original text published under Pius V We have also entrusted some of Our Venerable Brethren, Cardinals of the Holy Roman Church, versed in Holy Writ and skilled in ecclesiastical antiquity, with the business of restoring the Missal to its primitive and purest form. In their loyalty to Us, and in their piety and devotion to the Church, these Cardinals, employing also other learned men trained in ecclesiastical scholarship and having searched for, and diligently examined, old Missals and other books bearing upon the subject, have endeavored to restore the Roman Missal to its original purity and to confirm and attest the painstaking care and diligence of Pius V and of those appointed by him. It happened, however, that in the carrying out of this task, as a result of an accurate comparison of ancient books, some things have been improved upon and, concerning the rules and rubrics, some points have been more fully and clearly stated. These improvements, however, flowing as it were from the same sources and principles, seem rather to represent and complete the meaning of the rules and rubrics than to introduce anything new.

We have ordered, therefore, that the Missal which the same Pius V had edited, thus revised, be printed as faultlessly as possible at Our Vatican printing press and that it be published for the common benefit. In order that its use may be preserved for all future time in perpetuity in every part of the Christian world, We decree that this Missal may be printed in Our City of Rome at the same printing press only and not elsewhere. We permit, however, that outside the City, it may be printed according to the original now edited at the afore-named printing press and not otherwise, on condition that any printer wishing to print it, shall be allowed to do so, after having asked for, and obtained in writing, the license of Our beloved Sons, the Inquisitors against heretical depravity, in the places where they are established, and of the Ordinary of the place where there is no Inquisitor. Otherwise, if without this permission, they dare to print the above-mentioned Missal in whatever form, or the booksellers dare to sell it, the printers and the booksellers established outside Our Ecclesiastical State shall incur excommunication latae sententiae from which, save on the point of death, they may not be absolved except by the Roman Pontiff. The printers and booksellers established in the City and in other parts of the Ecclesiastical State shall incur the fine of five hundred gold ducats of the Treasury and forfeit unpardonably without any further declaration all their books and types which are to be devolved on the said Treasury. And we forbid and prohibit in perpetuity for all places and peoples under the same penalties the use of such Missals as might be printed and sold without the necessary permission.

Before granting this permission, the Inquisitors or the Ordinaries must very diligently compare the Missals to be printed, both before and after they are printed, with the standard text revised by Our Authority and now printed and they must not allow anything to be added to, or removed from, it. Nor may they maintain that they have not incurred the penalties set forth hereunder, by pleading as an excuse the negligence of the printers or the lack of diligence on the part of the proof-readers or perhaps of those engaged by them. When issuing the original document granting the license, they must certify in their own handwriting that, having made the collation, the Missals entirely agree with the standard edition. This document must be printed always, at the beginning or at the end of every Missal.

If they act otherwise, the Inquisitors shall incur on that account, the penalty of being deprived of their office and of being debarred from getting it back and obtaining other offices in the future; the Bishops and the Ordinaries shall incur the penalty of suspension a divinis and of interdiction from entering the Church; and their Vicars shall similarly be deprived of their offices and benefices, they shall be debarred from obtaining these and other offices and benefices in the future and they shall incur excommunication, without any further declaration.

Wishing in Our Apostolic benignity to secure and protect from any loss all poor churches, clerics and ecclesiastics, printers and booksellers, We allow them to keep, use and sell respectively the Missals hitherto printed, which they possess, excepting only those which, as has been stated above, have been banned and declared null and void by Our Authority. Notwithstanding whatsoever licenses, indults and privileges hitherto granted by Us or by the Roman Pontiffs, Our Predecessors, to print the aforenamed Missal of Pius V, which by these presents We expressly revoke and which We wish to be revoked; and also the constitutions, Apostolic ordinances, general and special, granted in whatever manner, contrary to the above prescriptions, confirmed and approved. From all these ordinances and from all other prescriptions to the contrary, for this time only, We specially and expressly derogate, albeit particular, specific and express mention is to be made of them and of their whole tenor, considering their tenor as expressed in these presents. We wish that the same authority attaching to these presents, if exhibited and shown, be attributed to their copies, even printed ones, bearing the signature of a Notary Public and vouched for by the seal of a Church dignitary. Given in Rome at St. Mark’s under the ring of the Fisherman, on 7 July 1604, the XIIIth year of Our Pontificate.

M. Vestrius Barbianus

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This document taken from the Catholic Liturgical Library
http://www.catholicliturgy.com/

Cum Sanctissimum (Latin)

CLEMENS PAPA VIII
AD PERPETUAM REI MEMORIAM

Cum sanctissimum Eucharistiae Sacramentum, quo Nos Christus Dominus sacri sui Corporis participes effecit, atque apud Nos usque ad consummationem saeculi permanere decrevit, maximum sit omnium Sacramentorum, illudque in sacra Missa conficiatur, ac pro peccatis totius populi Deo Patri offeratur; sane omnino conveniens est, ut qui omnes unum sumus in uno corpore, quod est Ecclesia, et de uno corpore Christi participamus, una et eadem celebrandi ratione, uniusque officii et ritus us observatione in hoc ineffabili et tremendo sacrificio utamur. Quod cum Romani Pontifices praedecessores Nostri semper optarint, atque in hoc diu multumque desudarint, tum in primis fel. rec. Pius Papa V Missale Romanum ex Decreto sacri Concilii Tridentini ad veterem et emendatiorem normam restitui, Romaeque imprimi curavit. Qui etsi multis propositis pœnis severissime caverit, ne quid illi vel adderetur, vel ulla ratione demeretur; tamen, progressu temporis, sive typographorum, sive aliorum temeritas et audacia effecit, ut multi in ea quae his proximi annis excusa sunt Missalia, errores irrepserint, quibus vetustissima illa sacrorum Bibliorum versio, quae etiam ante S. Hieronymi tempora celebris habita est in Ecclesia, et ex qua omnes fere Missarum Introitus, et quae dicuntur Gradualia et Offertoria accepta sunt, omnino sublata est: Epistolarum et Evangeliorum textus, qui hucusque in Missae solemnis praelectus est, multi in locis perturbatus; ipsis Evangeliis diversa, ac prorsus insolita praefixa initia; prima denique passim pro arbitrio immutata sint: cujus rei praetextus fuisse videtur, ut omnia ad praescriptum sacrorum Bibliorum Vulgatae editionis revocarentur, quasi id alicui propria auctoritate, atque Apostulica Sede inconsulta, facere licitum sit. Quod Nos animadvertentes, pro Nostra pastorali sollicitudine, qua omnibus in rebus, ac praecipue in sacris Ecclesiae ritibus, optimam, eamque veterem normam studemus tueri et conservare, primum praedicta Missalia impressa sic depravata prohiberi et abrogari, eorumque usum in celebratione Missarum interdici jussimus, nisi ad praescriptum exemplaris sub ipso Pio V editi integre in omnibus emendarentur: deinde mandavimus nonnullis venerabilibus fratribus nostris S. R. E. Cardinalibus in sacris Litteris versati, et ecclesiasticae antiquitatis peritis, ut curam Missale ad pristinam et quam maxime emendatam formam restituendi susciperent; qui pro sua erga Nos fide et in Romanam Ecclesiam pietate et studio, adhibitis etiam aliis rerum ecclesiasticarum peritis et eruditis viris, et veteribus Missalibus, aliisque praeterea libris, qui ad eam rem opportuni videbantur, accurate perquisitis et diligenter inspectis, Missale Romanum suae integritati restituere, ac ipsius Pii V et eorum qui ab eo delecti fuerant, laborem et diligentiam confirmare et comprobare curarunt. Verum in eo munere peragendo factum est, ut nonnulla ex diligenti librorum antiquorum collatione in meliorem formam redacta, et in regulis et rubricis aliqua uberius et clarius expressa sint, quae tamen ex illorum principiis et fundamentis quasi deducta, illorum sensum imitati potius, et supplere, quam aliquid novi afferre videantur. Missale itaque quod idem Pius V ediderat, sic recognitum, in Nostra Typographia Vaticana quam emendatissime imprimi, et ad communem utilitatem publicari jussimus. Ut autem illius usus in omnibus Christiani Orbis partibus, perpetuis futuris temporibus conservetur, ipsum Missale in alma Urbe Nostra in eadem Typographia tantum, et non alibi imprimi posse decernimus: extra Urbem vero juxta exemplar in dicta Typographia nunc editum, et non aliter, hac lege imprimi posse permittimus, ut nimirun typographis quibuscumque illud imprimere volentibus, id facere liceat, requisita tamen prius et in scriptis obtenta, dilectorum filiorum Inquisitorum haereticae pravitati in iis locis in quibus fuerint, ubi vero non fuerint, Ordinariorum locorum licentia; alioquin, si absque hujusmodi licentia dictum Missale sub quacumque forma de cetero ipsi imprimere, aut bibliopolae vendere praesumpserint, typographi et bibliopolae extra Statum Nostrum Ecclesiasticum existentes, exconimunicationis latae sententiae, a qua, nisi a Romano Pontifice, preterquam in mortis articulo constituti, absolvi nequeant; in alma vero Urbe ac reliquo Statu Ecclesiastico commorantes, quingentorum ducatorum auri de Camera, ac amissionis librorum et typorum omnium, Camerae praedictae applicandorum, pœnas absque alia declaratione irremissibiliter incurrant eo ipso. Et nihilominus eorundem Missalium per eos de cetero absque hujusmodi licentia imprimendorum aut vendendorum usum ubique locorum et gentium sub eisdem pœnis perpetuo interdicimus et prohibemus. Ipsi autem Inquisitores, seu Ordinarii locorum, antequam hujusmodi licentiam concedant, Missalia ab ipsis typographis imprimenda, et postquam impressa fuerint, cum hoc Missali auctoritate Nostra recognito et nunc impresso, diligentissime conferant, nec in illo aliquid addi vel detrahi permittant, nec in praemissis, praetextu incuriae typographorum, aut non factae per correctores vel alios ab ipsis forsitan deputandos diligentiae, se aliquo modo excusare, quodque in infrascriptas pœnas non incurrerint, allegare valeant, et in ipsa licentia originali de collatione facta, et quod omnino concordent, manu propria attestentur: cuis licentiae copia initio, vel in calce cujusque Misali semper imprimatur. Quod si secus fecerint, Inquisitores videlicet privationis suorum officiorum, ac inhabilitatis ad illa et alia in posterum obtinenda; Antistites autem et Ordinarii locorum suspensionis a divinis, ac interdicti ab ingressu Ecclesiae; eorum vero Vicarii, privationis similiter officiorum et beneficiorum suorum, et inhabilitatis ad illa et alia in posterum obtinenda, ac praeterea excommunicationis absque alia declaratione, ut praefertur, pœnas incurrant eo ipso. Ceterum pauperum ecclesiarum, clericorum, et personarum ecclesiasticarum, ac typographorum et bibliopolarum quorumcumque indemnitatis ex benignitate Apostolica rationem habentes, eisdem Missalia hactenus imprrssa penes se habentibus (iis dumtaxat exceptis quae auctoritate Nostra, ut supra dictum est, interdicta et abrogata fuerunt), ut ea retinere, et illis uti, eaque vendere respective possint, similiter permittimus et indulgemus. Non obstantibus licentiis, indultis, et privilegiis quibuscumque typographis hactenus per Nos seu Romanos Pontifices praedecessores Nostros, Missale praedictum Pii V imprimendi concessis, quae per praesentes expresse revocamus, et revocata esse volumus: necnon constitutionibus et ordinationibus Apotolicis, generalibus vel specialibus, in contrarium praemissorum quomodocumque concessis, confirmatis et approbatis. Quibus omnibus, etiamsi de illis eorumque totis tenoribus, specialis, specifica et expressa mentio habenda esset, tenores hujusmodi praesentibus pro expressis habentes, hac vice dumtaxat specialiter et expresse derogamus, ceterisque contrariis quibuscumque. Volumus autem, ut praesentium transumptis, etiam impressis vel manu alicujus Notarii publici subscriptis, et sigillo alicujus personae in dignitatc ecclesiastica constitutae munitis, eadem prorsus fides haberetur, quae ipsis praesentibus haberetur, si essent exhibitae vel ostensae.

Datum Romae apud sanctum Marcum sub anulo Piscatoris, die VII julii MDCIV, Pontificatus Nostri anno XIII.

M. Vestrius Barbianus

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Missale Romanum, editio XIV juxta typicam Vaticanam, 1930 Ratisbonae, Sumptibus et typis Friderici pustet: S. Sedis Apostolicae et S. Rituum Congreg. Typographi.

Rubricarum Instructum (English)

POPE JOHN XXIII

LITTERAE APOSTOLICAE

MOTU PROPRIO

NOVUM RUBRICARUM BREVARII ET MISSALIS ROMANI

CORPUS APPROBATUR

It has been the constant aim of the Apostolic see, especially since the Council of Trent, to define more accurately and arrange more suitably the body of rubrics by which the Church's public worship is ordered and governered. Thus many things have been emended, changed and added in the course of time. The consequent growth of the system of rubrics has sometimes been unsystematic and detrimental to the original clarity and simplicity of the whole system.

Hemce, it is not surprising that our Predecessor Pope Pius XII, of happy memory, acceding to the wishes of many of the bishops, should have judged it expedient to reduce the rubrics of the Roman breviary and missal to a simpler form in certain respects. This simplification was enacted by a decree of the Sacred Congregation of Rites dated March 23, 1955.

Then, in the following year, 1956, when preparatory studies were being conducted for a general liturgical reform, our predecessor decided to survey the opinions of the bishops on the liturgical improvement of the Roman breviary. After duly weighing the answers of the bishops he judged that it was time to attack the problem of a general and systematic revision of the rubrics of the breviary and missal. This question he referred to the special committe of experts who have been appointed to study the general liturgical reform.

Then the problem became ours. After we had decided, under the inspiration of God, to convene an ecumenical council, we turned over in our mind what was to be done about this project begun by our predecessor. After mature reflection, we came to the conclusion that the more important principles governing a general liturgical reform should be laid before the memebers of the hierarchy at the forthcoming ecumenical council, but that the above-mentioned improvement of the rubrics of the breviary and missal should no longer be put off.

We ourselves, therefore, of our own accord [motu proprio] and with full knowledge, have seen fit to approve by our apostolic authority the body of these rubrics of the Roman breviary and missal prepared by the experts of the Sacred Congregation of Rites and carefully revised by the aforesaid pontifical commission for general liturgical reform. And we decree as follows:

1. We command that, beginning on the first day of January of next year, 1961, all those who follow the Roman rite shall observe the new code of rubrics of the Roman breviary and missal arranged under three headings - "Genreal Rubrics," "General Rubrics of the Roman Breviary," and "General Rubrics of the Roman Missal" - to be published shortly by our Sacred Congregation of Rites. As for those who observe some other Latin rite, they are bound to conform as soon as possible both to the new code of rubrics and to the calendar, in all those things which are not strictly proper to their own rite.

2. On the same day, Janurary 1, 1961, the "General Rubrics" of the Roman breviary and missal, as well as the "Additions and Variations" to the rubrics of the Roman breviary and missal according to the bull Divino afflatu of our predecessor St. Pius X, which have hitherto been prefixed to these books, shall become inoperative. As the provisions of the decree, The Reduction of the Rubrics to a Simpler Form , dated March 23, 1955, have been incorporated into this new edition of the rubrics, this general decree of the Sacred Congregation of Rites shall likewise become inoperative. Finally, any decrees and replies on doubtful points issued by the same Congregation which do not agree with this new form of rubrics shall be abrograted.

3. Likewise, statues, priveleges, indults, and customs of any kind whatsoever, including those that are centenary and immemorial, even if they are worthy of special and individual mention, shall be revoked if they are opposed to these rubrics.

4. The publishers of liturgical books who are duly approved by the Holy See may prepare new editions of the Roman breviary and missal arranged according to the new code of rubrics. In order to insure the necessary uniformity of the new editions, however, the Sacred Congregation of Rites shall issue special instructions.

5. In the new editions of the Roman breviary or missal, the texts of the rubrics mentioned in no. 2 above shall be omitted, and the texts of the new rubrics put in their place. That is, the "General Rubrics" and the "General Rubrics fo the Roman Breviary" shall be prefixed to the breviary; and similarly, the "General Rubrics" and the "General Rubrics of the Roman Missal" shall be prefixed to the missal.

6. Finally, all those whose responsibility it is, shall see to it as soon as possible that the special calendars and propers, whether diocesan or religious, conform to the principles and ideals of the new edition of the rubrics and of the calendar. These calendars and propers are subject to the approval of the Sacred Congregation of Rites.

Having firmly established these points, we consider it fitting to our apostolic office to add some advice.

The fact is that this new arrangement of the rubrics has two effects. On the one hand, the whole structure of the rubrics of the Roman breviary and missal is reduced to a better form, distributed in a clearer order and brought together in a single text. On the other hand, some special modifications have also been introduced, by which the divine office is somewhat shortened. This shortening was petitioned by very many bishops, in view especially of the constantly increasing burden of pastoral cares laid upon many priests. In a fatherly spirit we urge these and all who are bound to the recitation of the divine office to make up for any shortening of that office by greater attentiveness and devotion. Moreover, since the reading of the fathers of the Church is sometimes cut down to a certain extent, we earnestly exhort all clergy to be sure to have at hand for reading and meditation the works of the fathers, which are so full of wisdom and piety.

Now let those things which we have decreed and established by this letter, given of our own accord, be considered as ratified and confirmed, anything to the contrary notwithstanding, including that which is worthy of special and individual mention.

Given at Rome, at St. Peter's, on the twenty-fifth day of July, in the year 1960, the second of our pontificate.

John XXIII, Pope

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Source: R. Kevin Seasoltz, The New Liturgy: A Documentation, 1903-1965, Herder & Herder, 1966, pp. 305-07.

Latin text.

Rubricarum Instructum (Latin)

IOANNES PAPA XXIII

LITTERAE APOSTOLICAE

MOTU PROPRIO DATAE

NOVUM RUBRICARUM BREVARII ET MISSALIS ROMANI

CORPUS APPROBATUR

Rubricarum instructum, quo publicus Ecclesiae cultus ordimatur ac regitur, Apostolica Sedes, inde praesertim a Concilio Tridentino, continenter studuit et pressius definire et perfectius ordinare. Pluribus itaque emendationibus, variationibus et additamentis decursu temporis introducis, totum rubricarum systema abunde succrevit, non semper vero systematico ordine servato, et non sine primitivae perspicuitatis ac simplicitatis detrimento.

Nil proinde mirum quod Decessor Noster, Pius Papa XII, fel. rec., plurimum Episcoporum precibus annuens, rubricas Brevarii ac Missalis romani in quibusdam ad simpliciorem formam esse redigendas censuerit, quod generali Decreto S Rituum Congregationis diei 23 Martini anni 1955 fuit peractum.

Anno vero sequenti1956, cum interim studia praeparatoria pro generalis liturgica instauratione maturescerent, idem Decessor Noster Episcoporum mentem explorandam decrevit, circa Brevarii romani liturgicam emendationem. Episcoporum autem responsionibus mature perpensis, quaestionem de generali ac systematica rubricarum Brevarii ac Missalis emendatione aggrendiendam esse censuit, eamque peculiari illi commisit virorum pentorum Commissioni, cui generalis instaurationis liturgicae studia demandata fuerant.

Nos autem, postquam, adspirante Deo, Concilium (Ecumenicum coadunandum esse decrevimus, quid circa hujusmodi Praedecessori Nostri inceptum agendum foret, haud semel recogitavimus. Re itaque diu ac mature examinata, in sententiam devenimus, altiora principia, generalem liturgicam instaurationem respicientia, in proximo Concilio (Ecumenico Patribus esse proponenda; memoratum vero rubricarum Brevarii ac Missalis emendationem diutius non esse protrahendam.

Harum itaque rubricatum Breviarii ac Missalis romani corpus, a peritis viris S. Rituum Congregationis praeparatum et a praefata Pontifica Commissione pro generali liturgica instauratione diligenter revisum, Nos ipsi, motu proprio et certa scientia, Apostolica Nostra Auctoritate, probandum censuimus, sequentia decernentes:

1. Novum rubricarum Brevarii ac Missalis romani codicem, per tres partes digestum, scilicet: Rubricae generales, Rubricae generales Brevarii romani, et Rubricae generales Missalis romani a Sacra Nostra Rituum Congregatione mox evulgandum, inde a die 1 Januarii proximi anni 1961, ab omnibus qui ritum romanum sequuntur, servandum esse praecipimus. Qui vero alium ritum latinum observant, quamprimum sive novo rubricarum codici, sive calendario se conformate tenetur, in iis ominibus, quae illi ritui stricte propria non sunt.

2. Eodem die 1 Januarii anni 1961 vigere cessant Rubricae generales Brevarii et Missalis romani, necnon Additiones et Variationes in rubricis Brevarii et Missalis romani, ad normam Bullae Praedecessoris Nostri S. Pii X Divino afflatu, quae hucusque his libris praepostias habentur. Pariter vigere cessat Decretum generale S. R. C. diei 23 Martii anni 1955 De rubricis ad simpliciorem formam redigendis, in hac nova rubricarum redactione assumptum. Abrogantur denique eiusdem S. Congregationis decreta et ad dubia reponsiones, quae cum nova hac rubricarum forma non conveniunt.

3. Item statuta, privilegia, indulta et consuetudines cujuscumque generis, etiam saecularia et immemorabilia, immo specialissima atque individua mentione digna, quae his rubricis obstant, revocantur.

4. Librorum Liturgicorum editores, rite a S. Sede approbati et admissi, novas parare possunt editiones Brevarii et Missalis romani, juxta novum rubricarum codicem dispositas; ad necessarium vero novarum editionum uniformitatem praecavendam, S. Rituum Congregatio peculiares tradat instructiones.

5. In novis Brevarii vel Missalis romani editionibus, omissis rubricarum textibus de quibus n. 2, novarum rubricarum textus praeponantur, Brevario quidem Rubricae generales et Rubricae generales Brevarii romani; Missali autem item Rubricae generales et Rubricae generales Missalis romani.

6. Omnes denique ad quos spectat quamprimurn Calendaria et Propria, sive dioecesana sive religiosa, ad normam et mentem novae redactionis rubricarum et calendarii conformari curent, a S. Rituum Congregatione approbanda.

His itaque firmiter statutis, muneri Nostro Apostolico consentaneum ducimus, nonnulla addere hortamenta.

Nova sane hac rubricarum dispositione, dum ex una parte universus rubricarum Brevarii et Missalis romani instructus in meliorem formam est redactus, clariore ordine digestus et in unicum textum contractus, ex altera parte aliquae quoque introductae sunt peculiares modificationes, quibus Officium divinum paulisper contrahitur. Hoc siquidem quamplurimum Episcoporum erat in votis, intuitu praesertim multorum sacerdotum, qui in dies magis magisque pastoralibus sollicitudinibus onerantur. Hos autem et omnes qui Officio divino persolvendo tenentur, paterno hortamur animo, ut si quid in eodem divino Officio breviatur, hoc maiore diligentia ac devotione compensetur. Cum porro lectio quoque sanctorum Patrum aliquantisper quandoque minuatur, omnes enixe clericos hortamur, ut volumina Patrum, tanta sapientia ac pietate referta, assidue praemanibus legenda ac meditando teneant.

Quae autem per Nostras has Litteras, motu proprio datas, decrevimus ac statuimus, rata atque firma sunto, contrariis quibuslibet minime obstantibus, peculiarissima quoque et individua mentione dignis.

Datum Romae, apud S. Petrum, die 25 mensis Julii, anno 1960, Pontificatus Nostri secundo.

IOANNES PP. XXIII

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(Novum rubricarum brevarii et missalis romani corpus approbatur, AAS 52, 1960, 593-595) Source Latin text: http://www.ecclesiacatholica.com/

Nobis Quoque Peccatoribus

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.

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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.

Anaphora of St. Mark

Priest (makes the sign of the cross upon the People, and says aloud): The Lord be with all.

People: And with thy spirit.

Priest: Let us lift up our hearts.

People: We lift them up to the Lord.

Priest: Let us give thanks to the Lord.

People: It is meet and right.

Priest (silently): O Lord God, Sovereign and Almighty Father, truly it is meet and right, holy and becoming, and good for our souls, to praise, bless, and thank Thee; to make open confession to Thee by day and night with voice, lips, and heart without ceasing; To Thee who hast made the heaven, and all that is therein; the earth, and all that is therein; The sea, fountains, rivers, lakes, and all that is therein; To Thee who, after Thine own image and likeness, hast made man, upon whom Thou didst also bestow the joys of Paradise; And when he trespassed against Thee, Thou didst neither neglect nor forsake him, good Lord, But didst recall him by Thy law, instruct him by Thy prophets, restore and renew him by this awful, life-giving, and heavenly mystery. And all this Thou hast done by Thy Wisdom and the Light of truth, Thine only-begotten Son, our Lord, God, and Saviour Jesus Christ, Through whom, thanking Thee with Him and the Holy Spirit, We offer this reasonable and bloodless sacrifice, which all nations, from the rising to the setting of the sun, from the north and the south, present to Thee, O Lord; for great is Thy name among all peoples, and in all places are incense, sacrifice, and oblation offered to Thy holy name.

We pray and beseech Thee, O lover of men, O good Lord, remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world, and all Thy people, and all the sheep of this fold. Vouchsafe to the hearts of all of us the peace of heaven, but grant us also the peace of this life.

Guide and direct in all peace the king, army, magistrates, councils, peoples, and neighbour-hoods, and all our outgoings and incomings.

O King of Peace, grant us Thy peace in unity and love. May we be Thine, O Lord; for we know no other God but Thee, and name no other name but Thine. Give life unto the souls of all of us, and let no deadly sin prevail against us, or against all Thy people.

Look down in mercy and compassion, O Lord, and heal the sick among Thy people. Deliver them and us, O Lord, from sickness and disease, and drive away the spirit of weakness. Raise up those who have been long afflicted, and heal those who are vexed with unclean spirits.

Have mercy on all who are in prison, or in mines, or on trial, or condemned, or in exile, or crushed by cruel bondage or tribute. Deliver them, O Lord, for Thou art our God, who settest the captives free; who raisest up the downtrodden; who givest hope to the hopeless, and help to the helpless; who liftest up the fallen; who givest refuge to the shipwrecked, and vengeance to the oppressed.

Pity, relieve, and restore every Christian soul that is afflicted or wandering. But do Thou, O Lord, the physician of our souls and bodies, the guardian of all flesh, look down, and by Thy saving power heal all the diseases of soul and body.

Guide and prosper our brethren who have gone or who are about to go abroad. Whether they travel by land, or river, or lake, by public road, or in whatever way journeying, bring them everywhere to a safe and tranquil haven. Be pleased to be with them by land and sea, and restore them in health and joy to joyful and healthful homes. Ever defend, O Lord, our journey through this life from trouble and storm.

Send down rich and copious showers on the dry and thirsty lands. Gladden and revive the face of the earth, that it may spring forth and rejoice in the raindrops. Make the waters of the river flow in full stream. Gladden and revive the face of the earth with the swelling waters. Fill all the channels of the streams, and multiply the fruits of the earth.

Bless, O Lord, the fruits of the earth, and keep them safe and unharmed. Fill them with seed, and make them ripe for the harvest. Bless even now, O Lord, Thy yearly crown of blessing for the sake of the poor of Thy people, the widow, the orphan, and the stranger, and for the sake of all of us who have our hope in Thee and call upon Thy holy name; for the eyes of all are upon Thee, and Thou givest them bread in due season. O Thou who givest food to all flesh, fill our hearts with joy and gladness, that at all times, having all sufficiency, we may abound to every good work in Christ Jesus our Lord.

O King of kings and Lord of lords, defend the kingdom of Thy servant, our orthodox and Christ-loving sovereign, whom Thou hast deemed worthy to reign over this land in peace, courage, and justice. Subdue under him, O Lord, every enemy and adversary, whether at home or abroad. Gird on Thy shield and armour, and rise to his aid. Draw Thy sword, and help him to fight against them that persecute him. Shield him in the day of battle, and grant that the fruit of his loins may sit upon his throne. Be kind to him, O Lord, for the sake of Thy Holy and Apostolic Church, and all Thy Christ-loving people, that we too in his peaceful reign may live a calm and tranquil life, in all reverence and godliness.

O Lord our God, give peace to the souls of our fathers and brethren who have fallen asleep in Jesus, remembering our forefathers of old, our fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, and the souls of all the holy and just men who have died in the Lord. Especially remember those whose memory we this day celebrate, and our holy father Mark, the apostle and evangelist, who has shown us the way of salvation.

Deacon: Lord, bless us.

Priest: The Lord will bless thee in His grace, now, henceforth, and for evermore.

Deacon: (Reads the record of the dead).

Priest (bowing, silently): Give peace, O Sovereign Lord our God, to the souls of all who dwell in the tabernacles of Thy saints. Graciously bestow upon them in Thy kingdom Thy promised blessing, which eye hath not seen, and ear hath not heard, nor has it entered into the heart of man what Thou, O God, hast prepared for those who love Thy holy name. Give peace to their souls, and deem them worthy of the kingdom of heaven.

Grant that we may end our lives as Christians, acceptable unto Thee and without sin, and be pleased to give us part and lot with all Thy saints.

Accept, O God, by Thy ministering archangels at Thy holy, heavenly, and reasonable altar in the spacious heavens, the thank-offerings of those who offer sacrifice and oblation, and of those who desire to offer much or little, in secret or openly, but have it not to give.

Accept the thank-offerings of those who have presented them this day, as Thou didst accept the gifts of Thy righteous Abel: (offering incense): As Thou didst accept the sacrifice of our father Abraham, the incense of Zacharias, the alms of Cornelius, and the widow's two mites, accept also the thank-offerings of these, and give them for the things of time the things of eternity, and for the things of earth the things of heaven. Defend, O Lord, our most holy and blessed Papas N, whom Thou hast fore-ordained to rule over Thy Holy Catholic and Apostolic Church, and our most pious Bishop N, that they through many years of peace may, according to Thy holy and blessed will, fulfil the sacred priesthood committed to their care, and dispense aright the word of truth.

Remember the orthodox bishops everywhere, the elders, deacons, sub-deacons, readers, singers, monks, virgins, widows, and laity.

Remember, O Lord, the holy city of our God, Jesus Christ; and the imperial city; and this city of ours, and all cities and all lands, and the peace and safety of those who dwell therein in the orthodox faith of Christ.

Be mindful, O Lord, of the return of the back-sliding, and of every Christian soul that is afflicted and oppressed, and in need of Thy divine mercy and help.

Be mindful, O Lord, of our brethren in captivity. Grant that they may find mercy and compassion with those who have led them captive.

Be mindful also of us, O Lord, Thy sinful and unworthy servants, and blot out our sins in Thy goodness and mercy.

Be mindful also of me, Thy lowly, sinful, and unworthy servant, and in Thy mercy blot out my sins.

Be with us, O Lord, who minister unto Thy holy name.

Bless our meetings, O Lord.

Utterly uproot idolatry from the world.

Crush under our feet Satan, and all his wicked influence.

Humble now, as at all times, the enemies of Thy Church. Lay bare their pride. Speedily show them their weakness. Bring to naught the wicked plots they contrive against us. Arise, O Lord, and let Thine enemies be scattered, and let all who hate Thy holy name be put to flight.

Do Thou bless a thousand times ten thousand Thy faithful and orthodox people while they do Thy holy will.

Deacon: Let those who are seated stand.

Priest (silently): Deliver the captive; rescue the distressed feed the hungry; comfort the faint-hearted, convert the erring; enlighten the darkened; raise the fallen; confirm the wavering; heal the sick; and guide them all, good Lord, into the way of salvation, and into Thy sacred fold. Deliver us from our iniquities; protect and defend us at all times.

Deacon: Turn to the east.

Priest (bowing, silently): For Thou art far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come. Round Thee stand ten thousand times ten thousand, and thousands of thousands of holy angels and hosts of archangels; and Thy two most honoured creatures, the many-eyed cherubim and the six-winged seraphim. With twain they cover their faces, and with twain they cover their feet, and with twain they do fly; and they cry one to another for ever with the voice of praise, and glorify Thee, O Lord, singing aloud the triumphal and thrice-holy hymn to Thy great glory:- Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of Thy glory. (aloud) Thou dost ever sanctify all men; but with all who glorify Thee, receive also, O Sovereign Lord, our sanctification, who with them celebrate Thy praise, and say:

People: Holy, holy, holy Lord.

Priest (makes the sign of the cross over the sacred mysteries, silently): For truly heaven and earth are full of Thy glory, through the manifestation of our Lord and God and Saviour Jesus Christ. Fill, O God, this sacrifice with Thy blessing, through the inspiration of Thy all-holy Spirit. For the Lord Himself, our God and universal King, Christ Jesus, reclining at meat the same night on which He delivered Himself up for our sins and died in the flesh for all, took bread in His holy, pure, and immaculate hands, and lifting His eyes to His Father, our God, and the God of all, gave thanks; and when He had blessed, hallowed, and broken the bread, gave it to His holy and blessed disciples and apostles, saying: (aloud): Take, eat.

Deacon: Pray earnestly.

Priest (aloud): For this is my body, which is broken for you, and divided for the remission of sins.

People: Amen.

Priest (silently): After the same manner also, when He had supped, He took the cup of wine mingled with water, and lifting His eyes to Thee, His Father, our God, and the God of all, gave thanks; and when He had blessed and filled it with the Holy Spirit, gave it to His holy and blessed disciples and apostles, saying:(aloud): Drink ye all of it.

Deacon: Pray earnestly again.

Priest (aloud): For this is my blood of the new testament which is shed for you and for many, and distributed among you for the remission of sins.

People: Amen.

Priest (silently): This do ye in remembrance of me; for as often as ye eat this bread and drink this cup, ye do show forth my death and acknowledge my resurrection and ascension until I come. O Sovereign and Almighty Lord, King of heaven, while we show forth the death of Thine only-begotten Son, our Lord, God, and Saviour Jesus Christ, and acknowledge His blessed resurrection from the dead on the third day, we do also openly declare His ascension into heaven, and His sitting on the right hand of Thee, God and Father, and await His second terrible and dreadful coming, in which He will come to judge righteously the quick and the dead, and to render to each man according to his works.

O Lord our God, we have placed before Thee what is Thine from Thine own mercies. We pray and beseech Thee, O good and merciful God, to send down from Thy holy heaven, from the mansion Thou hast prepared, and from Thine infinite bosom, the Paraclete Himself, holy, powerful, and life-giving, the Spirit of truth, who spoke in the law, the apostles, and prophets; who is everywhere present, and filleth all things, freely working sanctification. in whom He will with Thy good pleasure; one in His nature; manifold in His working; the fountain of divine blessing; of like substance with Thee, and proceeding from Thee; sitting with Thee on the throne of Thy kingdom, and with Thine only-begotten Son, our Lord and God and Saviour Jesus Christ. Send down upon us also and upon this bread and upon these chalices Thy Holy Spirit, that by His all-powerful and divine influence He may sanctify and consecrate them, and make this bread the body.

[Deacon]: Amen.

Priest (aloud): And this cup the blood of the new testament, of the very Lord, and God, and Saviour, and universal King Christ Jesus.

Deacon: Deacons, come down.

Priest (aloud): That to all of us who partake thereof they may tend unto faith, sobriety, healing, temperance, sanctification, the renewal of soul, body, and spirit, participation in the blessedness of eternal life and immortality, the glory of Thy most holy name, and the remission of sins, that Thy most holy, precious, and glorious name may be praised and glorified in this as in all things [with Jesus Christ and the Holy Spirit, now and ever unto ages and ages.]

People: As it was and is [and shall be, unto generation and generation and for all ages and ages. Amen.]

[Priest: And grant unto us that with one mouth and one heart we may glorify and hymn Thy most honorable and majestic name, of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages.]

[Choir/People: Amen.]

Sources: Divine Liturgy of St. Mark. I have supplied certain rubrical directions for clarity and edited others for brevity. I have also edited the text according to the Divine Liturgy of St. Mark translated by Rev. Fr. John Shaw of the Russian Orthodox Church Outside Russia who followed in large part the text published by St. Nectarios of Pentapolis.These editions are placed in []. I have also grouped some of the litanies where the ideas correspond.

Kyrie Eleison

This is Kyrie XVI the version that Pope Pius XII selected for his Missa Simplex and that Pope Paul VI selected for his Missa Jubilate Deo. It is found in the Graduale Romanum under the title "in ferris per annum."

The Kyrie eleison, which means Lord have mercy, is a development to all liturgies both East and West. It appears in the West taken from the East around the 6th century and is not even found in the East before the 4th century. It originated in the liturgy at Antioch and Jerusalem as the response to litanies. Although it appears in scripture, this is not strictly just borrowing from the scriptural expression. In scripture is appears with an object (i.e. Lord have mercy on us/me). In any case it starts to be used in the Antiochene rite and from there it spreads to the rest of the Church.1

It seems that at some point the Roman liturgy had litanies, which were sung by deacons or other clerics.2 Pope St. Gregory I, defending the use of the Kyrie as no mere adaptation towards the liturgy of Constantinople, writes that at daily Mass the litanies were left out so that the people might dwell on the meaning of the Kyrie. He explains that “kyrie eleison” was sung and the people responded with the same text. 3 There was no fixed number of repetitions originally when the litanies were left out, the leader of the choir watching for the sign to end the invocations. Eventually it was settled into a nine-fold invocation. 4 Another difference is the Roman adaptation of singing “Christe eleison,” which is done nowhere else but in the West. Over time the litany apparently fell out of use except for special masses like Easter Vigil, Whitsunday, and ordination Masses. 5 This dwelling upon the words, which originally are intended as responses to the litany, caused the musical notion to have many long neumes (e.g. the last syllable of the last Kyrie is a good example of a stretched neume), which stretch the Kyrie out over a length of time. In the Middle Ages they began to add words (tropes, the adding of which is a convention called farcing) to the text. The Kyriale still reminds us of this practice by its convention of naming Mass settings: Kyriale Rex Genitor (Mass VI), Orbis factor (XI), etc. 6 Sometimes these farces were done using a mixture of Latin and Greek: "Deus creator omnium, tu Theos ymon nostri pie, eleyson" from the Missale Sarum. 7 The use of farced liturgical texts was abolished by the reform of Pope St. Pius V.

In the reform of Pope Paul VI, the nine-fold repetition was abrogated. In its place is a single versicle and response for each invocation. The letters ij mean repeat again (the Graduale Romanum has "bis." meaning the same thing). In former times with the ninefold repetition after the first invocation the letters iij would appear meaning repeat two more times and after the first Kyrie of the third invocation the letters ij for repeat again, the last Kyrie being the one sung with the longest neumes. Sometimes in the Missal of Paul VI it is altogether left out when either the Asperges is done or the form for general confession includes the response itself (Cf. Option C in the Penitential Rite). This has some basis in an older rubric at Rome where the Kyrie was left out if it had been said before in the Litany (Kyrie non dicitur propter Litaniam processionis, ubi dictum est Kyrie; Ord. Roman. XI, n. 63, as was done apparently up to the twelfth century).8

"As long as we children of Eve are constrained to remain in this vale of tears weeping and mourning," as we pray in the Salve Regina, "in exile and misery (in exsilio), no prayer is so necessary, none so befitting our condition as the Kyrie, this heartfelt appeal, this humble cry for mercy to the triune God, who is compassionate and merciful, long suffering and plenteous in mercy (Ps. 102:8)."9 "[I]n order that the plentitude of Divine Mercy may descend upon us, the cry of the Kyrie must proceed from a heart penetrated with a lively sense of its poverty and misery." 10 "The Kyrie is, moreover, a fitting preface to the Gloria; filled with joy and gratitude at the very thought of the graces and favors of our merciful God, we are impelled to bless His holy name. "The Kyrie eleison, - that cry for mercy which is to be found in every liturgy of East and West, - 'seems introduced as if to give grander effect to the outburst of joy and praise which succeeds it in the Gloria in excelsis; it is a deepening of our humiliation, that our triumph may be the better felt.'"11

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1 The Mass: A Study of the Roman Liturgy, Rev. Dr. Adrian Fortescue, Loreto Publications, 2003: original printing 1912, p. 231.

2 Ibid., pp. 232-33.

3 Ibid., p. 234.

4 Ibid., pp. 236-37.

5 Ibid., p. 235.

6 Ibid., p. 238.

7 Ibid., p. 239, ft. 1 .

8 The Holy Sacrifice of the Mass; Dogmatically, Liturgically and Ascetically Explained, Rev Dr. Nicholas Gihr, 6th edition, B. Herder Book Co, 1924, p. 390.

9 Ibid., pp. 392 –93.

10 Ibid., p. 393.

11 Ibid., p. 392, quoted from Cardinal Wiseman, location not cited.

Anaphora of St. James

Priest: The love of the Lord and Father, the grace of the Lord and Son, and the fellowship and the gift of the Holy Spirit, be with us all.

People: And with thy spirit.

Priest: Let us lift up our minds and our hearts.

People: It is becoming and right.

Priest (silently): Verily it is becoming and right, proper and due to praise Thee, to sing of Thee, to bless Thee, to worship Thee, to glorify Thee, to give Thee thanks, Maker of every creature visible and invisible, the treasure of eternal good things, the fountain of life and immortality, God and Lord of all: Whom the heavens of heavens praise, and all the host of them; the sun, and the moon, and all the choir of the stars; earth, sea, and all that is in them; Jerusalem, the heavenly assembly, and church of the first-born that are written in heaven; spirits of just men and of prophets; souls of martyrs and of apostles; angels, archangels, thrones, dominions, principalities, and authorities, and dread powers; and the many-eyed cherubim, and the six-winged seraphim, which cover their faces with two wings, their feet with two, and with two they fly, crying one to another with unresting lips, with unceasing praises: (aloud) with loud voice singing the victorious hymn of Thy majestic glory, crying aloud, praising, shouting, and saying:

People: Holy, holy, holy, O Lord of Sabaoth, the heaven and the earth are full of Thy glory. Hosanna in the highest; blessed is He that cometh in the name of the Lord. Hosanna in the highest.

Priest (making the sign of the cross on the gifts, silently): Holy art Thou, King of eternity, and Lord and giver of all holiness; holy also Thy only-begotten Son, our Lord Jesus Christ, by whom Thou hast made all things; holy also Thy Holy Spirit, which searches all things, even Thy deep things, O God: holy art Thou, almighty, all-powerful, good, dread, merciful, most compassionate to Thy creatures; who didst make man from earth after Thine own image and likeness; who didst give him the joy of paradise; and when he transgressed Thy commandment, and fell away, didst not disregard nor desert him, O Good One, but didst chasten him as at merciful father, call him by the law, instruct him by the prophets; and afterwards didst send forth Thine only-begotten Son Himself, our Lord Jesus Christ, into the world, that He by His coming might renew and restore Thy image; Who, having descended from heaven, and become flesh of the Holy Spirit and Virgin Godmother Mary, and having sojourned among men, fulfilled the dispensation for the salvation of our race; and being about to endure His voluntary and life-giving death by the cross, He the sinless for us the sinners, in the night in which He was betrayed, nay, rather delivered Himself up for the life and salvation of the world, (holding the bread in his hands) having taken the bread in His holy and pure and blameless and immortal hands, lifting up His eyes to heaven, and showing it to Thee, His God and Father, He gave thanks, and hallowed, and brake, and gave it to us, His disciples and apostles, saying:

Deacons (while the Priest continues): For the remission of sins and life everlasting.

Priest (aloud): Take, eat. This is my body, broken for you, and given for remission of sins.

People: Amen.

Priest (taking the cup): In like manner, after supper, He took the cup, and having mixed wine and water, lifting up His eyes to heaven, and presenting it to Thee, His God and Father, He gave thanks, and hollowed and blessed it, and filled it with the Holy Spirit, and gave it to us His disciples, saying, Drink ye all of it; this is my blood of the new testament shed for you and many, and distributed for the remission of sins.

People: Amen.

Priest: This do in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death, and confess His resurrection, till He come.

Deacon: We believe and confess.

People: We show forth Thy death, O Lord, and confess Thy resurrection.

Priest (Oblation, silently): Remembering, therefore, His life-giving sufferings, His saving cross, His death and His burial, and resurrection from the dead on the third day, and His ascension into heaven, and sitting at the right hand of Thee, our God and Father, and His second glorious and awful appearing, when He shall come with glory to judge the quick and the dead, and render to every one according to His works; even we, sinful men, offer unto Thee, O Lord, this dread and bloodless sacrifice, praying that Thou wilt not deal with us after our sins, nor reward us according to our iniquities; But that Thou, according to Thy mercy and Thy unspeakable loving-kindness, passing by and blotting out the handwriting against us Thy suppliants, wilt grant to us Thy heavenly and eternal gifts (which eye hath not seen, and ear hath not heard, and which have not entered into the heart of man) that thou hast prepared, O God, for those who love Thee; and reject not, O loving Lord, the people for my sake, or for my sin's sake: (the Priest repeats thrice aloud): For Thy people and Thy Church supplicate Thee.

People: Have mercy on us, O Lord our God, Father Almighty.

Priest (Invocation, silently): Have mercy upon us, O God Almighty. Have mercy upon us, O God our Saviour. Have mercy upon us, O God, according to Thy great mercy, and send forth on us, and on these offered gifts, Thy all-holy Spirit. (Bowing his neck): The sovereign and quickening Spirit, that sits upon the throne with Thee, our God and Father, and with Thy only-begotten Son, reigning with Thee; the consubstantial and co-eternal; that spoke in the law and in the prophets, and in Thy New Testament; that descended in the form of a dove on our Lord Jesus Christ at the river Jordan, and abode on Him; that descended on Thy apostles in the form of tongues of fire in the upper room of the holy and glorious Zion on the day of Pentecost: this Thine all-holy Spirit, send down, O Lord, upon us, and upon these offered holy gifts; (rising up, aloud): That coming, by His holy and good and glorious appearing, He may sanctify this bread, and make it the holy body of Thy Christ.

People: Amen.

Priest: And this cup the precious blood of Thy Christ.

People: Amen.

Priest (by himself standing, silently): That they may be to all that partake of them for remission of sins, and for life everlasting, for the sanctification of souls and of bodies, for bearing the fruit of good works, for the stablishing of Thy Holy Catholic Church, which Thou hast founded on the Rock of Faith, that the gates of hell may not prevail against it; delivering it from all heresy and scandals, and from those who work iniquity, keeping it till the fulness of the time. (Bowing): We present them to Thee also, O Lord, for the holy places, which Thou hast glorified by the divine appearing of Thy Christ, and by the visitation of Thy all-holy Spirit; especially for the glorious Zion, the mother of all the churches; and for Thy Holy, Catholic, and Apostolic Church throughout the world: even now, O Lord, bestow upon her the rich gifts of Thy all-holy Spirit.

Remember also, O Lord, our holy fathers and brethren in it, and the bishops in all the world, who rightly divide the word of Thy truth.

Remember also, O Lord, every city and country, and those of the true faith dwelling in them, their peace and security.

Remember, O Lord, Christians sailing, travelling, sojourning in strange lands; our fathers and brethren, who are in bonds, prison, captivity, and exile; who are in mines, and under torture, and in bitter slavery.

Remember, O Lord, the sick and afflicted, and those troubled by unclean spirits, their speedy healing from Thee, O God, and their salvation.

Remember, O Lord, every Christian soul in affliction and distress, needing Thy mercy and succour, O God; and the return of the erring.

Remember, O Lord, our fathers and brethren, toiling hard, and ministering unto us, for Thy holy name's sake.

Remember all, O Lord, for good: have mercy on all, O Lord, be reconciled to us all: give peace to the multitudes of Thy people: put away scandals: bring wars to an end: make the uprising of heresies to cease: grant Thy peace and Thy love to us, O God our Saviour, the hope of all the ends of the earth.

Remember, O Lord, favourable weather, peaceful showers, beneficent dews, abundance of fruits, and to crown the year with Thy goodness; for the eyes of all wait on Thee, and Thou givest their food in due season: thou openest Thy hand, and fillest every living thing with gladness.

Remember, O Lord, those who bear fruit, and labour honourably in the holy service of Thy Church; and those who forget not the poor, the widows, the orphans, the strangers, and the needy; and all who have desired us to remember them in our prayers.

Moreover, O Lord, be pleased to remember those who have brought these offerings this day to Thy holy altar, and for what each one has brought them or with what mind, and those persons who have just now been mentioned to Thee.

Remember, O Lord, according to the multitude of Thy mercy and compassion, me also, Thy humble and unprofitable servant; and the deacons who surround Thy holy altar, and graciously give them a blameless life, keep their ministry undefiled, and purchase for them a good degree, that we may find mercy and grace, with all the saints that have been well pleasing to Thee since the world began, to generation and generation--grandsires, sires, patriarchs, prophets, apostles, martyrs, confessors, teachers, saints, and every just spirit made perfect in the faith of Thy Christ.

Hail Mary, full of grace, the Lord is with Thee; blessed art thou among women, and blessed the fruit of thy womb, for thou didst bear the Saviour of our souls.

Priest (aloud): Hail in the highest, our all-holy, pure, most blessed, glorious Lady, the Mother of God and Ever-Virgin Mary.

Choir/Cantors: Truly it is becoming to bless Thee, the God-bearing, the ever-blessed, and all-blameless, and Mother of our God, more honourable than the cherubim, and incomparably more glorious than the seraphim. Thee, who didst bear with purity God the Word, thee the true Mother of God, we magnify.

Choir/Cantors: In thee, highly favoured, all creation rejoices, the host of angels, and the race of men; hallowed temple, and spiritual paradise, pride of virgins, of whom God was made flesh and our God, who was before eternity, became a little child. For He made Thy womb His throne, and Thy bowels more capacious than the heavens. In thee, O highly favoured one, all creation rejoices. Glory unto thee.

Deacon: Remember us, O Lord God.

Priest (bowing, silently): Remember, O Lord God, the spirits and all flesh, of whom we have made mention, and of whom we have not made mention, who are of the true faith, from righteous Abel unto this day: unto them do Thou give rest there in the land of the living, in Thy kingdom, in the joy of paradise, in the bosom of Abraham, and of Isaac, and of Jacob, our holy fathers; whence pain, and grief, and lamentation have fled: there the light of Thy countenance looks upon them, and enlightens them forever.

Make the end of our lives Christian, acceptable, blameless, and peaceful, O Lord, gathering us together, O Lord, under the feet of Thine elect, when Thou wilt, and as Thou wilt; only without shame and transgressions, through Thy only-begotten Son, our Lord and God and Saviour Jesus Christ: for He is the only sinless one who hath appeared on the earth.

Deacon: And let us pray: For the peace and establishing of the whole world, and of the holy churches of God, and for the purposes for which each one made his offering, or according to the desire he has: and for the people standing round, and for all men, and all women:

People: And for all men and all women. (Amen.)

Priest (aloud): Wherefore, both to them and to us, do Thou in Thy goodness and love:

People: Forgive, remit, pardon, O God, our transgressions, voluntary and involuntary: in deed and in word: in knowledge and in ignorance: by night and by day: in thought and intent: in Thy goodness and love, forgive us them all.

Priest (aloud): Through the grace and compassion and love of Thy only-begotten Son, with whom Thou art blessed and glorified, together with the all-holy, and good, and quickening Spirit, now and ever, and to all eternity.

People: Amen.

Source: Divine Liturgy of St. James. I have edited rubrical directions in order to make more explicit those prayers which are silent and which are said aloud. Some sources end the anaphora at: "We show forth Thy death, O Lord, and confess Thy resurrection." This cannot be correct because the Invocation (epiclesis) and commemorations follow this. I have ended it immediately before the Rite of Communion which begins with the Our Father as in most liturgies.

Anaphora of St. Hippolytus of Rome

Bishop: The Lord be with you.

All: And with your spirit.

Bishop: Lift up your hearts.

All: We lift them up to the Lord.

Bishop: Let us give thanks to the Lord.

All: It is proper and right.

Bishop: We give thanks, O God, through your beloved Child Jesus Christ, whom you have sent us in these last days as Savior, Redeemer, and Messenger of your counsel. He is your Word, inseparable from you, through whom you created all things and in whom you are well pleased. From heaven you sent him into the womb of the Virgin, and, once conceived within her, he was made flesh, and was shown to be your Son, born of the Holy Spirit and the Virgin. Fulfilling your will and winning for you a holy people, he stretched out his hands as he suffered, that by his death he might free those who believed in you.

When he was betrayed to his willing death, so that he might abolish death, break the bonds, of the devil, trample hell under foot, give light to the righteous, set a term of sentence, and manifest his resurrection, he took bread and, giving thanks to you, said: "Take, eat: This is my body, which is broken for you."

In the same way, the cup, saying: "This is my blood, which is shed for you. When you do this, do so in memory of me."

And so, keeping in mind his death and resurrection, we offer you the bread and cup, giving thanks because you have counted us worthy to stand before you and serve you.

We pray that you would send your Holy Spirit upon the offerings of your holy Church. Gathering them together, grant that all your saints who partake may be filled with the Holy Spirit, that their faith may be confirmed in truth, that we may praise you and give you glory and honor, with the Holy Spirit in the holy Church, now and forever. Amen.

Mike Aquilina, The Mass of the Early Christians, Our Sunday Visitor Publishing Division, 2001, pp. 107-108.

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Anaphora of Bishop Serapion of Thmuis

1. “It is meet and just to praise thee, to sing and glorify thee, the uncreated Father of thine only-begotten Son, Jesus Christ. 2. We praise thee, O uncreated God, inscrutable, unspeakable, incomprehensible to all created nature. 3. We praise thee, thou ‘who art known by thine only begotten son,’ and who hast been made manifest, explained and revealed by Him to all created nature. 4. We praise thee, ‘who dost know the son’ and dost manifest His glory to the saints, thee, who art known and contemplated by the Word generated by thee, and who art revealed to the saints. 5. We praise thee, indivisible Father, author of immortality; thou art the fountain of life, the source of light, the font of all grace and truth, thou lover of mankind and the poor, who hast pity on all and dost ‘draw’ them to thee by the advent of thy beloved Son.

6. “We pray thee, make us living men; give us the spirit of light, that we may ‘know thee the true [God], and Him whom thou hast sent, Jesus Christ;’ give us the Holy Spirit, that we may be able to preach and explain thine ineffable mysteries. 7. Let the Lord Jesus and the Holy Spirit speak in us, and He shall glorify thee through us.

8. “For thou art ‘above all principality and power and virtue and dominion, and every name that is named, not only in this world but also in that which is to come.’ 9. ‘Thousands of thousands and ten thousand times ten thousand stand before thee,’ angels, archangels, ‘thrones, powers, dominations, principalities, and virtues;’ before thee stand the two most glorious seraphim, ‘with six wings, covering their face with two, and their feet with two; flying with two and proclaiming thee holy.’ 10. With them accept also our adoration, for we say: ‘Holy, holy, holy, is the Lord God of hosts, heaven and earth are full of thy glory.’

11.”Heaven is full, the earth is also full of thy sublime glory, O Lord of hosts. Extend thy power upon this sacrifice, and grant thy aid to its fulfillment; for it is to thee that we have offered this living victim, the unbloody sacrifice. 12. To thee have we offered this bread, the likeness of the body of thine only Son. This bread is the image of His holy body; for ‘the Lord Jesus on the night in which He was betrayed, took bread, broke it, and gave it to His disciples and said: Take and eat, this is my body, which shall be broken for you,’ for the remission of sins. 13. Therefore have we, by repeating the figure of His death, offered the bread and pray: By this sacrifice reconcile thyself with us all and have mercy upon us, O God of truth. And as this bread was scattered upon the hills and brought together into one, so do thou unite thy holy Church from every people and every land and every city and every village and house, and build up one living Catholic Church. 14. We have also offered the chalice, the symbol of the blood; for the Lord Jesus, ‘after He had supped, took the cup and said to His disciples: Take, drink, this is the new covenant, which is my blood, which shall be shed for the remission of sins.’ Therefore have we also offered the chalice, because we have consummated the symbol of the blood.

15. “Let thy holy Word (Logos), O God of truth, come down upon this bread, so that the bread may become the body of the Word, and on this chalice, so that the chalice may become the blood of Truth. And grant that all who partake of them, may receive the medicine of life, as a cure for all sickness and as an increase and progress in virtue, not, however, as judgment, O God of truth, nor as punishment and disgrace.

16. “For we have besought thee, O uncreated God, through they only-begotten [Son] in the Holy Spirit: Have mercy on this nation, make it worthy of increase, send forth angels to assist the people in overcoming evil and to strengthen the community. 17. We also pray for those who are asleep, of whom we also make commemoration. 18. (After the mention of their names.) Sanctify these souls, for thou knowest them all. Sanctify those who have died in the Lord, number them among thy holy principalities and grant them a place and a dwelling in thy kingdom!

19. “Likewise accept the thanks of thy people, and bless those who have offered gifts and prayers of thanks to thee, and give health and strength, joy and prosperity to the soul and the bodies of this whole people, through Jesus Christ, thine only Son, in the Holy Ghost, as it was, and is, and shall be from generation to generation for all eternity. Amen.”

Source: Rauschen, Gerhard, Ph.D., S.T.D., Eucharist and Penance: In the First Six Centuries of the Church, B Herder, St. Louis, 1913

N.B. St. Serapion of Thmuis is also called St. Serapion the Scholastic. Thmuis is a titular see and suffragan of the Metropolitan See of Pelusium. It is independent of the See of Alexandria and therefore does not follow the unique Alexandrian liturgical structure in it's anaphora but instead is of the Antiochene family.

Does 'for all' Invalidate the Consecration?

Quaestio Unus

Whether Hic est enim calix sanguinis mei, qui pro vobis et pro multis effundetur in remissionem peccatorum (this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven) is a valid form for consecration?

Obj. 1. It seems that the aforesaid form of the consecration is not a valid form, for as St. Thomas says, “the words which follow (of the New and Eternal Testament, the Mystery of Faith, which shall be shed for you and for many unto the remission of sins) are determinations of the predicate, that is of Christ’s blood. Consequently they belong to the integrity of the expression” [ST III Q78 Art. 3]. Further, St. Pius V expressly declares, “defects on the part of the form may arise if anything is missing from the complete wording required for the act of consecrating” [De Defectibus, V]. It is apparent that the words mysterium fidei (mystery of faith) are omitted. Therefore, the preceding words are not a valid form of consecration.

Obj 2. Further, Pope Leo XIII writes, “All know that the Sacraments of the New Law, as sensible and efficient signs of invisible grace, ought to both signify the grace which they effect and effect the grace which they signify” [Apostolicae Curae, 24]. The words “mystery of faith” signify justifying grace, which is by faith (Rom 3:25, 26) [ST III Q78 Art. 3]. Therefore, the form that omits these words fails to signify justifying grace. The same holds true for the omission of any part of the following words.

Obj. 3. Further, St. Pius V declares, “If any omission or alteration is made in the formula of consecration of the Body and Blood, involving a change of meaning, the consecration is invalid” [De Defectibus, V]. We have already spoken of the omitted word above. The ICEL translation changes the meaning of pro multis (for many) to for all. This change of wording changes the meaning and therefore invalidates the form.

Obj. 4. Further, the Roman Catechism says, “with reason, therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation” [Catechismus ex decreto Concilii Tridentini, p. 277]. Therefore, the form is invalid.

Obj. 5. Further, the reality of this sacrament is the union of the Mystical Body [ST III Q73 Art. 3]. Now the effect (res tantum/res sacramenti) must be signified in the form since Pope Leo XIII says, “it still pertains chiefly to the "form"; since the "matter" is the part which is not determined by itself, but which is determined by the "form"” [Apostolicae Curae, 24]. However, for all does not signify the union of the mystical body and therefore the form is invalid.

Sed contra, the Church, which is both indefectible and infallible, uses this form.

Respondeo dicendum, the Sacred Congregation for the Doctrine of Faith made it clear that all translations are to be understood in accordance with the mind of the Church expressed in the original Latin text [Instauratio Liturgica, SCDF: AAS, 66[1974] 661]. Further, all sacramental formulas are presented personally to the Holy Father for his approval [SCDW: AAS 66[1973] 98-99; SCDW: Notitiae 12 [1976] 300-302]. Since it is well known that the Church is the sacrament of salvation, it is contrary to Catholic faith to hold that she could positively teach or hold up for the belief of the faithful an invalid sacrament. The abhorrence of such an accusation is increased in great measure when we consider that were the form invalid then the Church encourages the adoration of an empty sign, thereby positively regulating idolatry. It is impossible for this to be the case for then the Church would not be indefectible.

Reply Obj. 1. St. Thomas does indeed teach that the words that follow are of the integrity or substance of the form. In the first article, St. Thomas seems to say that the short form (excluding the words that follow) is the form of the sacrament. This is why many theologians (Fr. Doronzo, S.J., St. Alphonsus de Ligouri, et al.) consider that the opinion of the Angelic Doctor is unclear [Theologia Moralis, VI, Tract. 3, Ch. 1, Nos. 220-221]. More to the point, St. Pius V was dealing with a peculiar time in Church history and wished to make clear that every priest was under the obligation to pronounce each word. For that reason we assume the proper intent of the priest who follows the lawful form(s) of the sacraments. Since the Church lawfully obligates the revised form, it is validly and lawfully used for consecration.

Reply Obj. 2. The Byzantine Rites omit the words “Mystery of Faith” from the form of consecration yet their priests validly consecrate the sacrament. This is aptly explained according to Pope Benedict XIV when he declared, “For it would of course be unjust, mistaken, and opposed to the peace and unity of the Church to make judgments concerning the Greek Rites solely on the basis of a knowledge of the Latin Rituals,” a problem not uncommon for those who “are uninstructed in Greek customs, and do not know how the Apostolic See has always regarded them” [Ex Quo, 7]. It must also be noted that St. Thomas was entirely familiar with the Greek Rites, and did not admonish them in any way, as to defects in validity of their rites of celebration. Furthermore, when we consider that in the first article St. Thomas quotes St. Ambrose from his work De Sacramentis, wherein the form of the consecration for the Chalice is simply: “For this is My Blood” (Hic est enim Sanguis Meus), we have additional evidences against this objection. Since Pope Leo XIII in his many overtures towards reunion with the Eastern Churches never once admonished them for lack of sacramental validity in their ancient rites, the arguments from Apsotolicae Curae cannot be legitimately applied to the moving of the phrase mysterium fidei.

Reply Obj. 3. The change from for many to for all does not change the meaning in the sense that St. Pius V teaches a change in meaning invalidates the consecration. The meaning of efficacy (for many) is not contrary to that of sufficiency (for all), rather these meanings are complementary [Trent Sess. VI, Ch 2; Leo XIII, Annum Sacrum, 5]. Thus the orthodoxy of for all cannot invalidate the consecration (objections to the accuracy of the words so translated not withstanding). De Defectibus teaches the invalidation of the consecration on the basis that the “change of words does not signify the same thing.” But the form here accepted by the Church signifies the same reality and therefore is valid.

Reply Obj. 4. It is with good reason that the fruits of the Passion were spoken of in the Latin expression for unto (in) denotes actuality. Hence, in speaking of the fruits or efficacy of the Passion one should say many and not all. Likewise, when speaking of the sufficiency aspect of the Passion, it is still to the Precious Blood to which we refer for as St. Thomas says, “This is denoted by the blood being consecrated apart from the body; because it was by the Passion that the blood was separated from the body” [ST III Q78 Art. 3]. In the English the expression is in the subjunctive: so that...may be. This denotes not actuality but wish/desire. Therefore, the construction of the English properly expresses for all and not for many, because the sufficiency of the Passion is spoken of and not the efficacy.

Reply Obj. 5. St. Thomas does teach that the res sacramenti is the union of the mystical body (res sacramenti est unitas coporis mystici) [ST III Q73 Art 3]. Elsewhere he establishes that the res sacramenti is charity (res autem huius sacramenti est caritas) [ST III Q79 Art 4]. The increase of charity in the soul has the effect of bringing about the increase of the unity of the mystical body. St. Denis, the Aeropagite, says that love always tends towards union with the object beloved. And because food becomes one thing with him who eats it, therefore our Lord would reduce himself to food, in order that, receiving him in Holy Communion, we might become of one substance with him: Take ye and eat, said Jesus; this is My body [The Passion and the Death of Jesus Christ, St. Alphonsus de Ligouri, Reflections Ch V]. Thus the res sacramenti is signified in the form of consecration: Hoc est enim corpus meum…et Hic est enim calix sanguinis meis.

The res sacramenti need not be explicitly signified in the form but it does need to be signified in some manner according to Pope Leo XIII [Apostolicae Curae, 24]. For instance, the res sacramenti/res tantum of Baptism is interior justification (…interioris iustificationis. Quae est res tantum huius sacramenti…) [ST III Q66 A1]. The signification of the res sacramenti is with the sacrament of baptism done by a single word: baptizo. Hence the grace of justification is signified both in the water (matter) and in the word baptize (form), but in neither explicitly as in delineating all of the effects of baptism. By corollary extension, this principle applies to all of the sacraments in like manner. (Cf. Reply Obj. 3 on De Defectibus.)

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Crossposted over at The Lidless Eye Inquisition