ROGATION DAYS
It seems strange that there should be anything
like mourning during Paschal Time: and yet these three days are days of
penance. A moment's reflection, however, will show us that the institution of
the Rogation Days is a most appropriate one. True, our Saviour told us, before
his Passion, that the children of the Bridegroom should not fast whilst the
Bride groom is with them: but is not sadness in keeping with these the last
hours of Jesus' presence on earth? Were not his Mother and Disciples oppressed
with grief at the thought of their having so soon to lose Him, whose company
had been to them a foretaste of heaven.
Let us see how the Liturgical Year came to have inserted in its Calendar these three days, during which Holy Church, though radiant with the joy of Easter, seems to go back to her Lenten observances. The Holy Ghost, who guides her in all things, willed that this completion of her Paschal Liturgy should owe its origin to a devotion peculiar to one of the most illustrious and venerable Churches of southern Gaul: it was the Church of Vienne.
The second half of the 5th century had but just commenced, when the country round Vienne, which had been recently conquered by the Burgundians, was visited with calamities of every kind. The people were struck with fear at these indications of God's anger. St. Mamertus, who, at the time, was Bishop of Vienne, prescribed three days' public expiation, during which the Faithful were to devote themselves to penance, and walk in procession chanting appropriate Psalms. The three days preceding the Ascension were the ones chosen. Unknown to himself, the holy Bishop was thus instituting a practice, which was afterwards to form part of the Liturgy of the universal Church.
The Churches of Gaul, as might naturally be expected, were the first to adopt the devotion. St. Aleimus Avitus, who was one of the earliest successors of St. Mamertus in the See of Vienne, informs us that the custom of keeping the Rogation Days was, at that time, firmly established in his Diocese. St. Caesarius of Arles, who lived in the early part of the 6th century, speaks of their being observed in countries afar off; by which he meant, at the very least, to designate all that portion of Gaul which was under the Visigoths. That the whole of Gaul soon adopted the custom, is evident from the Canons drawn up at the first Council of Orleans, held in 511, and which represented all the Provinces that were in allegiance to Clovis. The regulations, made by the Council regarding the Rogations, give us a great idea of the importance attached to their observance. Not only abstinence from flesh-meat, but even fasting, is made of obligation. Masters are also required to dispense their servants from work, in order that they may assist at the long functions which fill up almost the whole of these three days.3 In 567, the Council of Tours, likewise, imposed the precept of fasting during the Rogation Days; and as to the obligation of resting from servile work, we find it recognized in the Capitularia of Charlemagne and Charles the Bald.
The main part of the Rogation rite originally consisted, (at least in Gaul,) in singing canticles of supplication whilst passing from place to place, — and hence the word Procession. We learn from St. Caesarius of Arles, that each day's Procession lasted six hours ; and that when the Clergy became tired, the women took up the chanting. The Faithful of those days had not made the discovery, which was reserved for modern times, that one requisite for religious Processions is that they be as short as possible.
The Procession for the Rogation Days was preceded by the Faithful receiving the Ashes upon their heads, as now at the beginning of Lent; they were then sprinkled with Holy Water, and the Procession began. It was made up of the Clergy and people of several of the smaller parishes, who were headed by the Cross of the principal Church, which conducted the whole ceremony. All walked bare-foot, singing the Litany, Psalms and Antiphons. They entered the Churches that lay on their route, and sang an Antiphon or Responsory appropriate to each.
Such was the original ceremony of the Rogation Days, and it was thus observed for a very long period. The Monk of St. Gall's, who has left us so many interesting details regarding the life of Champagne, tells us that this holy Emperor used to join the Processions of these three Days, and walk bare footed from his palace to the Stational Church. We find St. Elizabeth of Hungary, in the 14th century, setting the like example: during the Rogation Days, she used to mingle with the poorest women of the place, and walked bare-footed, wearing a dress of coarse stuff. St. Charles Borromeo, who restored in his Diocese of Milan so many ancient practices of piety, was sure not to be indifferent about the Rogation Days. He spared neither word nor example to reanimate this salutary devotion among his people. He ordered fasting to be observed during these three Days; he fasted himself on bread and water. The Procession, in which all the Clergy of the City were obliged to join, and which began after the sprinkling of Ashes, started from the Cathedral at an early hour in the morning, and was not over till three or four o'clock in the afternoon. Thirteen Churches were visited on the Monday; nine, on the Tuesday; and eleven, on the Wednesday. The saintly Archbishop celebrated Mass and preached in one of these Churches. If we compare the indifference shown by the Catholics of the present age, for the Rogation Days, with the devotion wherewith our ancestors kept them, we cannot but acknowledge that there is a great falling off in faith and piety. Knowing, as we do, the importance attached to these Processions by the Church, we cannot help wondering how it is that there are so few among the Faithful who assist at them. Our surprise increases when we find persons preferring their own private devotions to these public Prayers of the Church, which to say nothing of the result of good example, merit far greater graces than any exercises of our own fancying.
Let us see how the Liturgical Year came to have inserted in its Calendar these three days, during which Holy Church, though radiant with the joy of Easter, seems to go back to her Lenten observances. The Holy Ghost, who guides her in all things, willed that this completion of her Paschal Liturgy should owe its origin to a devotion peculiar to one of the most illustrious and venerable Churches of southern Gaul: it was the Church of Vienne.
The second half of the 5th century had but just commenced, when the country round Vienne, which had been recently conquered by the Burgundians, was visited with calamities of every kind. The people were struck with fear at these indications of God's anger. St. Mamertus, who, at the time, was Bishop of Vienne, prescribed three days' public expiation, during which the Faithful were to devote themselves to penance, and walk in procession chanting appropriate Psalms. The three days preceding the Ascension were the ones chosen. Unknown to himself, the holy Bishop was thus instituting a practice, which was afterwards to form part of the Liturgy of the universal Church.
The Churches of Gaul, as might naturally be expected, were the first to adopt the devotion. St. Aleimus Avitus, who was one of the earliest successors of St. Mamertus in the See of Vienne, informs us that the custom of keeping the Rogation Days was, at that time, firmly established in his Diocese. St. Caesarius of Arles, who lived in the early part of the 6th century, speaks of their being observed in countries afar off; by which he meant, at the very least, to designate all that portion of Gaul which was under the Visigoths. That the whole of Gaul soon adopted the custom, is evident from the Canons drawn up at the first Council of Orleans, held in 511, and which represented all the Provinces that were in allegiance to Clovis. The regulations, made by the Council regarding the Rogations, give us a great idea of the importance attached to their observance. Not only abstinence from flesh-meat, but even fasting, is made of obligation. Masters are also required to dispense their servants from work, in order that they may assist at the long functions which fill up almost the whole of these three days.3 In 567, the Council of Tours, likewise, imposed the precept of fasting during the Rogation Days; and as to the obligation of resting from servile work, we find it recognized in the Capitularia of Charlemagne and Charles the Bald.
The main part of the Rogation rite originally consisted, (at least in Gaul,) in singing canticles of supplication whilst passing from place to place, — and hence the word Procession. We learn from St. Caesarius of Arles, that each day's Procession lasted six hours ; and that when the Clergy became tired, the women took up the chanting. The Faithful of those days had not made the discovery, which was reserved for modern times, that one requisite for religious Processions is that they be as short as possible.
The Procession for the Rogation Days was preceded by the Faithful receiving the Ashes upon their heads, as now at the beginning of Lent; they were then sprinkled with Holy Water, and the Procession began. It was made up of the Clergy and people of several of the smaller parishes, who were headed by the Cross of the principal Church, which conducted the whole ceremony. All walked bare-foot, singing the Litany, Psalms and Antiphons. They entered the Churches that lay on their route, and sang an Antiphon or Responsory appropriate to each.
Such was the original ceremony of the Rogation Days, and it was thus observed for a very long period. The Monk of St. Gall's, who has left us so many interesting details regarding the life of Champagne, tells us that this holy Emperor used to join the Processions of these three Days, and walk bare footed from his palace to the Stational Church. We find St. Elizabeth of Hungary, in the 14th century, setting the like example: during the Rogation Days, she used to mingle with the poorest women of the place, and walked bare-footed, wearing a dress of coarse stuff. St. Charles Borromeo, who restored in his Diocese of Milan so many ancient practices of piety, was sure not to be indifferent about the Rogation Days. He spared neither word nor example to reanimate this salutary devotion among his people. He ordered fasting to be observed during these three Days; he fasted himself on bread and water. The Procession, in which all the Clergy of the City were obliged to join, and which began after the sprinkling of Ashes, started from the Cathedral at an early hour in the morning, and was not over till three or four o'clock in the afternoon. Thirteen Churches were visited on the Monday; nine, on the Tuesday; and eleven, on the Wednesday. The saintly Archbishop celebrated Mass and preached in one of these Churches. If we compare the indifference shown by the Catholics of the present age, for the Rogation Days, with the devotion wherewith our ancestors kept them, we cannot but acknowledge that there is a great falling off in faith and piety. Knowing, as we do, the importance attached to these Processions by the Church, we cannot help wondering how it is that there are so few among the Faithful who assist at them. Our surprise increases when we find persons preferring their own private devotions to these public Prayers of the Church, which to say nothing of the result of good example, merit far greater graces than any exercises of our own fancying.
The
whole Western Church soon adopted the Rogation Days. They were introduced into
England at an early period; so, likewise, into Spain, and Germany. Rome
herself sanctioned them by her own observing them; this she did in the 8th
century, during the Pontificate of St. Leo the Third. She gave them the name of
the Lesser Litanies, in contradistinction to the Procession of the 25th of
April, which she calls the Greater Litanies. With regard to the Fast which the
Churches of Gaul observed during the Rogation Days, Rome did not adopt that
part of the institution. Fasting seemed to her to throw a gloom over the joyous
forty days, which our Risen Jesus grants to his Disciples; she therefore
enjoined only abstinence from flesh-meat during the Rogation Days. The Church
of Milan, which, as we have just seen, so strictly observes the Rogations,
keeps them on the Monday, Tuesday and Wednesday after the Sunday within the
Octave of the Ascension, that is to say, after the forty days devoted to the
celebration of the Resurrection.
If,
then, we would have a correct idea of the Rogation Days, we must consider them
as Rome does, — that is, as a holy institution which, without interrupting our
Paschal joy, tempers it. The purple vestments used during the Procession and
Mass do not signify that our Jesus has fled from us, but that the time for his
departure is approaching. By prescribing Abstinence for these three days, the
Church would express how much she will feel the loss of her Spouse, who is so
soon to be taken from her.
In
England, as in many other countries, abstinence is no longer of obligation for
the Rogation Days. This should be an additional motive to induce the Faithful
to assist at the Processions and Litanies, and, by their fervently uniting in
the prayers of the Church, to make some compensation for the abolition of the
law of Abstinence. We need so much penance, and we take so little! If we are
truly in earnest, we shall be most fervent in doing the little that is left us
to do.
The
object of the Rogation Days is to appease the anger of God, and avert the
chastisements which the sins of the world so justly deserve; moreover, to draw
down the divine blessing on the fruits of the earth. The Litany of the Saints
is sung during the Procession, which is followed by a special Mass said in the
Stational Church, or, if there be no Station appointed, in the Church whence
the Procession first started. The Litany of the Saints is one of the most
efficacious of prayers. The Church makes use of it on all solemn occasions, as
a means for rendering God propitious through the intercession of the whole
court of heaven. They who are prevented from assisting at the Procession,
should recite the Litany in union with holy Church: they will thus share in the
graces attached to the Rogation Days; they will be joining in the supplications
now being made throughout the entire world; they will be proving themselves to
be Catholics.
The Litany of the Saints is one of the most
efficacious of prayers. The Church makes use of it on all solemn occasions, as
a means for rendering God propitious through the intercession of the whole
court of heaven. They who are prevented from assisting at the Procession,
should recite the Litany in union with holy Church : they will thus share in
the graces attached to the Rogation Days; they will be joining in the
supplications now being made throughout the entire world; they will be proving
themselves to be Catholics. We give the Mass of the Rogations, which is the
same for all three days. It speaks to us, throughout, of the power and
necessity of prayer. The Church uses the Lenten color, to express the expiatory
character of the function she is celebrating: but she is evidently full of
confidence; she trusts to the love of her Risen Jesus, and that gives her hope
of her prayers being granted. For the convenience of the Faithful we also
insert the Litany.
Dom Gueranger - The Liturgical Year
Litany of the Saints
Lord,
have mercy on us. Lord, have mercy on us.
Christ,
have mercy on us. Christ, have mercy on us
Lord,
have mercy on us. Lord, have mercy on us.
Christ,
hear us.
Christ,
graciously hear us.
God
the Father of Heaven, have mercy on us.
God
the Son, Redeemer of the world, have mercy on us.
God
the Holy Spirit, have mercy on us.
Holy
Trinity, one God, have mercy on us.
Holy
Mary, pray for us.
Holy
Mother of God, pray for us.
Holy
Virgin of Virgins, pray for us.
St.
Michael, pray for us.
All
holy Angels and Archangels, pray for us.
All
holy orders of blessed spirits, pray for us.
St.
John the Baptist, pray for us.
St.
Joseph, pray for us.
All
holy Patriarchs and Prophets, pray for us.
St.
Peter, pray for us.
St.
Paul, pray for us.
St.
Andrew, pray for us.
St.
James, pray for us.
St.
John, pray for us.
St.
Thomas, pray for us.
St.
James, pray for us.
St.
Philip, pray for us.
St.
Bartholomew, pray for us.
St.
Matthew, pray for us.
St.
Simon, pray for us.
St.
Thaddeus, pray for us.
St.
Matthias, pray for us.
St.
Barnabas, pray for us.
St.
Luke, pray for us.
St.
Mark, pray for us.
All
holy Apostles and Evangelists, pray for us.
All
holy Disciples of the Lord, pray for us.
All
Holy Innocents, pray for us.
St.
Stephen, pray for us.
St.
Lawrence, pray for us.
St.
Vincent, pray for us.
SS.
Fabian and Sebastian, pray for us.
SS.
John and Paul, pray for us.
SS.
Cosmas and Damian, pray for us.
SS.
Gervase and Protase, pray for us.
All
holy Martyrs, pray for us.
St.
Sylvester, pray for us.
St.
Gregory, pray for us.
St.
Ambrose, pray for us.
St.
Augustine, pray for us.
St.
Jerome, pray for us.
St.
Martin, pray for us.
St.
Nicholas, pray for us.
All
holy Bishops and Confessors, pray for us.
All
holy Doctors, pray for us.
St.
Anthony, pray for us.
St.
Benedict, pray for us.
St.
Bernard, pray for us.
St.
Dominic, pray for us.
St.
Francis, pray for us.
All
holy Priests and Levites, pray for us.
All
holy Monks and Hermits, pray for us.
St.
Mary Magdalen, pray for us.
St.
Agatha, pray for us.
St.
Lucy, pray for us.
St.
Agnes, pray for us.
St.
Cecilia, pray for us.
St.
Catherine, pray for us.
St.
Anastasia, pray for us.
All
holy Virgins and Widows, pray for us.
All
holy Saints of God, intercede for us.
Be
merciful, Spare us, O Lord.
Be
merciful, Hear us, O Lord.
From
all evil, Spare us, O Lord.
From
all sin, Spare us, O Lord.
From
thy anger, Spare us, O Lord
From
a sudden and unprovided death, Spare us, O Lord.
From
the snares of the devil, Spare us, O Lord.
From
anger, and hatred, and every evil will, Spare us, O Lord.
From
the spirit of fornication, Spare us, O Lord.
From
lightning and storms, Spare us, O Lord.
From
the scourge of earthquake, Spare us, O Lord.
From
plague, famine, and war, Spare us, O Lord.
From
everlasting death, Spare us, O Lord.
Through
the mystery of thy holy Incarnation, Spare us, O Lord.
Through
thy Coming, Spare us, O Lord.
Through
thy Birth, Spare us, O Lord.
Through
thy Baptism and holy Fasting, Spare us, O Lord.
Through
thy Cross and Passion, Spare us, O Lord.
Through
thy Death and Burial, Spare us, O Lord.
Through
thy holy Resurrection, Spare us, O Lord.
Through
thy admirable Ascension, Spare us, O Lord.
Through
the coming of the Holy Spirit, the Paraclete, Spare us, O Lord.
In
the day of Judgment, Spare us, O Lord.
We
sinners, We beg of thee, hear us.
That
thou wouldst spare us, We beg of thee, hear us.
That
thou wouldst pardon us, We beg of thee, hear us.
That
thou wouldst kindly bring us to true penance, We beg of thee, hear us.
That
thou wouldst kindly govern and preserve thy holy Church, We beg of thee, hear
us.
That
thou wouldst kindly preserve in holy religion the Pope and all clerics in holy
orders, We beg of thee, hear us.
That
thou wouldst kindly humble the enemies of holy Church, We beg of thee, hear us.
That
thou wouldst kindly give peace and true concord to Christian kings and princes,
We beg of thee, hear us.
That
thou wouldst kindly grant peace and unity to the whole Christian world, We beg
of thee, hear us.
That
thou wouldst restore to the unity of the Church all who have strayed from the
truth and lead all infidels to the light of the Gospel, We beg of thee, hear
us.
That
thou wouldst kindly confirm and preserve us in thy holy service, We beg of
thee, hear us.
That
thou wouldst kindly lift up our minds to heavenly desires, We beg of thee, hear
us.
That
thou wouldst kindly give eternal blessings to all our benefactors, We beg of
thee, hear us.
That
thou wouldst kindly deliver our souls, and the souls of our brethren,
relations, and benefactors from eternal damnation, We beg of thee, hear us.
That
thou wouldst kindly give and preserve the fruits of the earth, We beg of thee,
hear us.
That
thou wouldst kindly grant eternal rest to all the faithful departed, We beg of
thee, hear us.
That
thou wouldst be so kind as to answer our prayers Son of God, We beg of thee,
hear us.
Lamb
of God, who takest away the sins of the world, spare us, O Lord.
Lamb
of God, who takest away the sins of the world, graciously hear us, O Lord.
Lamb
of God, who takest away the sins of the world, have mercy on us.
Christ,
hear us,
Christ,
graciously hear us.
Lord,
have mercy on us. Lord, have mercy on us.
Christ,
have mercy on us. Christ, have mercy on us.
Lord,
have mercy on us.Lord, have mercy on us.
Psalm
69
O
God, come to my assistance; O Lord, make haste to help me.
Let
them be confounded and ashamed that seek my soul:
Let
them be turned backward, and blush for shame that desire evils to me: Let them
be presently turned away blushing for shame that say to me: Tis well, tis well.
Let
all that seek thee rejoice and be glad in thee; and let such as love thy
salvation say always: The Lord be magnified.
But
I am needy and poor; O God, help me. Thou art my helper and my deliverer: O
Lord, make no delay.
V.
Glory be to the Father, and to the Son,
and to the Holy Ghost.
R.
As it was in the beginning, is now, and ever shall be, world without end.
Amen.
MASS
 |
| I will go in unto the altar of God. Introíbo ad altáre Dei. |
Ss NEREUS, ACHILLEUS, DOMITILLA, &
PANCRAS
ROGATION TUESDAY – Lesser litanies
Semi-Double / Red Vestments
Missa ‘Ecce oculi’
INTROIT - Psalm 32: 18-20
Behold
the eyes of the Lord are on them that fear Him, hoping in His mercy, alleluia:
to deliver their souls from death; for He is our helper and protector, alleluia,
alleluia. Ps. Rejoice in the Lord,
ye just: praise becometh the upright. Glory be to the Father, and to the Son,
and to the Holy Ghost. As it was in the beginning, is now, and ever shall be,
world without end. Amen.
Ecce
óculi Dómini super timéntes eum, sperántes in misericórdia ejus, alleluia: ut
erípiat a morte ánimas eórum: quóniam adjútor, et protéctor noster est,
alleluia, alleluia. Ps. 32:1
Exsultáte, justi, in Dómino: rectos decet collaudátio. Glória Patri, et Fílio,
et Spirítui Sancto.
Sicut
erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen
 |
| Saints Domitilla, Nereus, Achilleus, by Peter Paul Rubens |
COLLECT
Let
the blessed solemnity of Thy martyrs, Nereus, Achilleus, Domitilla, and
Pancras, ever comfort us, we beseech Thee, O Lord, and render us worthy of Thy
service. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with
thee, in the unity of the Holy Ghost, ever one God, world without end.
Amen.
2nd COLLECT IN HONOR OF THE BLESSED
VIRGIN
Grant,
O Lord, we beseech thee, that we thy 'servants may enjoy constant health of
body
and
mind; and by the glorious intercession of Blessed Mary, ever a Virgin, be
delivered from all present sorrow, and come to that joy which is eternal.
3rd Collect AGAINST THE PERSECUTORS OF THE
CHURCH
Mercifully
hear, we beseech thee, O Lord, the prayers of thy Church: that, all oppositions
and errors being removed, she may serve thee with a secure liberty. Through
Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity
of the Holy Ghost, ever one God, world without end. Amen.
 |
| We fools esteemed their life madness and their end without honor... |
EPISTLE - Wisdom 5: 1-5
Then
shall the just stand with great constancy against those that have afflicted
them and taken away their labors. These seeing it, shall be troubled with
terrible fear, and shall be amazed at the suddenness of their unexpected
salvation, saying within themselves, repenting, and groaning for anguish of spirit:
These are they whom we had some time in derision and for a parable of reproach.
We fools esteemed their life madness and their end without honor; behold how
they are numbered among the children of God, and their lot is among the Saints.
PASCHAL ALLELUIA - Psalm 88: 6
Alleluia,
alleluia. This is a true brotherhood, which hath overcome the sins of the
world: it hath followed Christ, laying hold upon the heavenly kingdom.
Alleluia. The white-robed army of martyrs
praiseth Thee, O Lord.
GOSPEL - John 4: 46-53
At
that time, there was a certain ruler whose son was sick at Capharnaum. He
having heard that Jesus was come from Judæa into Galilee, went to Him, and
prayed Him to come down, and heal his son for he was at the point of death.
Jesus therefore said to him: Unless you see signs and wonders, you believe not.
The ruler saith to Him: Lord, come down before my son die. Jesus saith to him:
Go on thy way, thy son liveth. The man believed the word which Jesus had said
to him, and went his way. And as he was going down, his servants met him, and
they brought word, saying that his son lived. He asked therefore of them the
hour wherein he grew better. And they said to him: Yesterday at the seventh
hour the fever left him. The father therefore knew that it was at the same hour
that Jesus said to him: Thy son liveth and himself believed, and his whole
house.
 |
| Pope St. Gregory the Great |
Homily by Pope St Gregory the Great
Wherefore
was it that when this nobleman besought the Lord to come down where his child
died, the Lord (albeit He healed him) would not come, and yet, when the
Centurion prayed Him to heal his servant, albeit not asked to come down, He
went with them He deemed not that the nobleman's son was worthy of His bodily
presence, but He refused not to go to help the Centurion's servant. What is
this but a rebuke to earthly pride, which maketh us to respect in men their
honours and riches rather than that Divine image wherein they are created It
was not so with our Redeemer, who would not go to the son of the nobleman, but
was ready to come down for the Centurion's servant, to show that to Him the
things which are great among men are but of little moment, and the things which
are little esteemed among men are not beneath His notice.
Our
pride then standeth rebuked, that pride which maketh us forget for the sake of
one man that another man is a man at all. This pride, as we have said, looketh
only at the surroundings of men, not at their nature, and seeth not that God is
to be honored in a man because he is a man. Lo how the Son of God will not go
unto the nobleman's son, but is ready to go and heal the servant. Of myself I
know that if any one's servant were to ask me to go to him, I have a sort of
pride which would say to me silently inside my heart Go not thou wilt lower
thyself; the Papal dignity will be lightly esteemed thy exalted station will be
degraded. Behold how He Which came down from heaven, doth not deem it below Him
to go to help a servant, and yet I who am of the earth earthly, shrink from
being trodden on.
Think
not therefore within yourselves what ye have, but what ye are. Behold, the
world which I love, is a world which passeth away. Those holy servants of God,
by whose grave I am standing, ennobled themselves mentally above the world at
its fairest. To them was offered length of days, robust health, plenty in
possessions, fruitfulness in offspring, comfort under perpetual peace: and yet
while the spring-tide of life was unfolding before them, their hearts had
already condemned it to an arid winter. Behold, winter in their hearts, spring
in mine Death, and pain, and barrenness occur all around me, I am attacked on
all sides, and I feel very bitter, and yet the sting of fleshly lust so
blindeth me, that I love the bitter feelings, I hunt after that which flees
from me, and cling to that which would leave me.
OFFERTORY - Psalm 88: 6
The
Heavens shall confess Thy wonders, O Lord, and Thy truth in the church of the
saints. Alleluia, alleluia.
SECRET
May
these offerings, O Lord, loosen the bonds of our wickedness, and obtain for us
the gift of thy mercy. Through Jesus Christ, thy Son our Lord, Who liveth and
reigneth with thee, in the unity of the Holy Ghost, ever one God, world without
end. Amen.
2nd Secret IN HONOR OF THE BLESSED
VIRGIN
By
thine own mercy, O Lord, and the intercession of Blessed Mary, ever a Virgin,
may this oblation procure us peace and happiness, both in this life, and in
that which is to come.
3rd Secret AGAINST THE PERSECUTORS OF
THE CHURCH
Protect
us, O Lord, while we assist at thy sacred mysteries: that, being employed in
acts of religion, we may serve thee, both in body and mind. Through Jesus
Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of
the Holy Ghost, ever one God, world without end. Amen.
PREFACE OF EASTER
It
is truly meet and just, right and for our salvation that we should at all times
and in all places, give thanks unto Thee, O holy Lord, Father almighty,
everlasting God: through Christ our Lord. Through Whom the Angels praise Thy
Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and
the Heavenly hosts together with the blessed Seraphim in triumphant chorus
unite to celebrate it. Together with them we entreat Thee, that Thou mayest bid
our voices also to be admitted, while we say in lowly praise:
THE SANCTUS
Sanctus,
Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua.
Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in
excélsis.
COMMUNION Psalm 32: 1
Rejoice,
ye just, in the Lord, alleluia: praise becometh the upright. Alleluia.
 |
| St Domitilla |
POSTCOMMUNION
We
beseech Thee, O Lord, that by the supplications of Thy blessed martyrs, Nereus,
Achilleus, Domitilla, and Pancras, the holy sacraments which we have received
may profit us for the increase of Thy favour. Through Jesus Christ, thy Son our
Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever
one God, world without end. Amen.
2nd POSTCOMMUNION IN HONOR OF THE
BLESSED VIRGIN
Having
received, 0 Lord, what is to advance our salvation; grant we may always be
protected by the patronage of Blessed Mary, ever a Virgin, in whose honor we
have offered this Sacrifice to thy Majesty.
3rd POSTCOMMUNION - AGAINST THE
PERSECUTORS OF THE CHURCH
We
beseech thee, O Lord our God, not to leave exposed to the dangers of human
life, those whom thou hast permitted to partake of these divine mysteries. Through
Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity
of the Holy Ghost, ever one God, world without end. Amen.
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