The last rites are the last prayers and ministrations given to many Catholics when possible shortly before death. The last rites go by various names and include various practices in different Catholic traditions. They may be administered to those awaiting execution, mortally injured, or terminally ill.
LAST RITES
(Writ of Upsilon)
The oil should be blessed beforehand with the Holy Spirit and Christ Force, either on the scene or in your own chapel.
Step 1: Sanctification of the Rite
O HOLY HOSTS ABOVE, I CALL UPON THEE AS A SERVANT OF JESUS CHRIST, TO SANCTIFY OUR ACTIONS THIS DAY IN PREPARATION FOR THE FULFILLMENT OF THE WILL OF GOD.
Step 2: Invocation
I CALL UPON THE GREAT ARCHANGEL RAPHAEL, MASTER OF AIR, TO OPEN THE WAY FOR THIS TO BE DONE. LET THE FIRE OF THE HOLY SPIRIT NOW DESCEND THAT THIS BEING MIGHT BE AWAKENED TO THE WORLD BEYOND AND THE LIFE OF EARTH, AND INFUSED WITH THE POWER OF THE HOLY SPIRIT.
Step 3: Dedication of the Soul
O LORD JESUS CHRIST, MOST MERCIFUL, LORD OF EARTH WE ASK THAT YOU RECEIVE THIS CHILD INTO YOUR ARMS, THAT HE MIGHT PASS IN SAFETY FROM THIS CRISIS. AS THOU HAST TOLD US WITH INFINITE COMPASSION: “LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD, BELIEVE ALSO IN ME. “IN MY FATHER’S HOUSE ARE MANY MANSIONS: IF IT WERE NOT SO, I WOULD HAVE TOLD YOU. I GO PREPARE A PLACE FOR YOU. “AND IF I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF: THAT WHERE I AM, THERE YE MAY BE ALSO. AND WHITHER I GO YE KNOW, AND THE WAY YE KNOW.” John 14:1-4 SO LET IT BE DONE.
Step 4: Absolution and Purification
(If the person is conscious, accept his confession now.) BY THIS SIGN THOU ART ANOINTED WITH THE GRACE OF THE ATONEMENT OF JESUS CHRIST AND THOU ART ABSOLVED OF ALL PAST ERROR AND FREED TO TAKE YOUR PLACE IN THE WORLD HE HAS PREPARED FOR US. (As you say this prayer, make a X (cross) on his forehead with your thumb with olive oil. First make the vertical line from top to bottom, then the horizontal from left to right.)
Step 5: Prayer of Universal Thanksgiving
I WILL SING OF THE MERCIES OF THE LORD FOREVER: WITH MY MOUTH WILL I MAKE KNOWN THY FAITHFULNESS TO ALL GENERATIONS. FOR I HAVE SAID, MERCY SHALL BE BUILT UP FOREVER: THY FAITHFULNESS SHALT THOU ESTABLISH IN THE VERY HEAVENS. I HAVE MADE A COVENANT WITH MY CHOSEN, I HAVE SWORN UNTO DAVID MY SERVANT. THY SEED WILL I ESTABLISH FOREVER, AND BUILD UP THY THRONE TO ALL GENERATIONS. SELAH. AND THE HEAVENS SHALL PRAISE THY WONDERS, O LORD: THY FAITHFULNESS ALSO IN THE CONGREGATION OF THE SAINTS. FOR WHO IN THE HEAVEN CAN BE COMPARED UNTO THE LORD? WHO AMONG THE SONS OF THE MIGHTY CAN BE LIKENED UNTO THE LORD? GOD IS GREATLY TO BE FEARED IN THE ASSEMBLY OF THE SAINTS, AND TO BE HAD IN REVERENCE OF ALL THEM THAT ARE ABOUT HIM. Psalm 89:1-7
Step 6: Benediction
AND THUS DO I COMMEND THEE INTO THE ARMS OF OUR LORD OF EARTH, OUR LORD JESUS CHRIST, PRESERVER OF ALL MERCY AND REALITY, AND THE FATHER CREATOR. WE GIVE HIM GLORY AS WE GIVE YOU INTO HIS ARMS IN EVERLASTING PEACE, TO BE PREPARED TO RETURN INTO THE DENSER REALITY OF GOD THE FATHER, CREATOR OF ALL. AMEN, AMEN, AMEN.
The mourning period starts at 12 noon and goes until 3PM. During this time the Christian prays and lights candles and remains quiet. No meat is to be eaten. Some Christians fast all day.
On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” Mark 14:12
Naturally the (Word of God) Gospel of John states that the last meal was before the Passover festival had begun. The Gospel of John makes no explicit mention that the Last Supper was a Passover meal and presents the official Jewish Passover feast as beginning in the evening a few hours after the death of Jesus (special Sabbath starts at sundown).
It was just before the Passover Festival. John 13:1
Now it was the day of Preparation, and the next day was to be a special Sabbath. John 19:31
Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there. John 13:42
This states that the meal was the day before Passover (he dies on the time of the Passover lamb sacrifice chapter 19). Also at the meal no breaking of bread and no cup of wine symbolizing his blood poured out.
The priest, or Pastor, will dip his finger into the ashes, spread them in a cross pattern on the forehead, and say, “From dust you came and from dust you will return.”
The ashes are prepared by burning palm branches from the previous Palm Sunday.
“Ashes are equivalent to dust, and human flesh is composed of dust or clay, and when a human corpse decomposes, it returns to dust or ash.”
Then the Lord God formed a man[a] from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. Genesis 2:7
1By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Genesis 3:19
The Priest explanation; “On Ash Wednesday we are saying that we are sorry for our sins, and that we want to use the season of Lent to correct our faults, purify our hearts, control our desires and grow in holiness so we will be prepared to celebrate Easter with great joy”
WASHINGTON – FEBRUARY 17: Catholics pray during an Ash Wednesday Mass at the Cathedral of Saint Matthew the Apostle February 17, 2010 in Washington, DC. Today marks the beginning of Lent for Catholics, a 40-day penitential period before Easter. (Photo by Win McNamee/Getty Images)
WHAT ARE YOU NOT ALLOWED TO EAT ON ASH WEDNESDAY?
As far as the exact rules and practices of Lent, those have changed over the years. “In the early centuries fasting rules were strict, as they still are in Eastern churches,” notes Britannica.com. “One meal a day was allowed in the evening, and meat, fish, eggs, and butter were forbidden. The Eastern church also restricts the use of wine, oil, and dairy products. In the West, these fasting rules have gradually been relaxed. The strict law of fasting among Roman Catholics was dispensed with during World War II, and only Ash Wednesday and Good Friday are now kept as Lenten fast days.”
And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. – Matthew 6:7
HOW TO PRAY THE ROSARY
1. Make the Sign of the Cross. 2. Recite the Apostle’s Creed. 3. Pray the Our Father. 4. Pray three Hail Mary’s. 5. Pray the Glory Be to the Father. 6. Announce the First Mystery; then pray the Our Father. 7. Pray ten Hail Mary’s while meditating on the Mystery. 8. Pray the Glory Be to the Father. 9. After each decade, pray the Fatima Prayer. 10. Announce the Second Mystery, then pray the Our Father. 11. Repeat 7, 8, and 9 and continue with the Third, Fourth, and Fifth Mysteries in the same manner. 12. After completing the five mysteries, pray the Hail, Holy Queen prayer and the Rosary Prayer.
Prayers —— Our Father Our Faher, Who art in heaven; hallowed by Thy name; Thy Kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.
HAIL MARY
Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
GLORY BE TO THE FATHER
Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
FATIMA PRAYER
“0 my Jesus, forgive us our sins, save us from the fires of hell and lead all souls to heaven, especially those most in need of Your mercy.”
HAIL, HOLY QUEEN
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious Advocate, thine eyes of mercy towards us, and after this, our exile, show unto us the blessed fruit of thy womb, Jesus. 0 clement, 0 loving, 0 sweet
VIRGIN MARY!
Pray for us, 0 holy Mother of God. Response: That we may be made worthy of the promises of Christ.
ROSARY PRAYER
Let us pray- 0 God, whose only-begotten Son, by His life, death and resurrection has purchased for us the rewards of eternal life, grant we beseech Thee, that meditating upon these mysteries of the most Holy Rosary of the Blessed Virgin Mary, we may imitate what they contain, and obtain what they promise, through the same Christ our Lord. Amen.
When marrying a non Catholic the marriage must be performed in a Catholic Church. Any marriage performed by a non Catholic Clergy is not recognized by the Church as a valid marriage.
A Catholic must seek permission from the local bishop to marry a non-Catholic. If the person is a non-Catholic Christian, this permission is called a “permission to enter into a mixed marriage”,
The permission is called a “dispensation from disparity of cult” and is a condition for the validity of the marriage.
NO DIVORCE – In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning permission given by Moses to divorce one’s wife was a concession to the hardness of hearts. The matrimonial union of man and woman is indissoluble: God himself has determined it ‘what therefore God has joined together, let no man put asunder’.
When marrying a non Catholic the Catholic Church requires that the children be baptized in a Catholic Church and brought up in the Catholic religion.
The ceremony of Mass is the changing of waffers and wine into Jesus’ flesh and blood, and then distributing the waffers to the people so they can eat what is now Jesus. By eating Jesus the person becomes more holy.
BELLS ARE RUNG AT HIGHLIGHT POINTS TO CONDITION PEOPLE THAT THIS POINT OF THE MASS IS HOLY.
The Catholic Mass is the former old sacrament of the Mithraic “Taurobelia” of the divine sacrifice and of the saving effect of blood.
THE CANON OF THE MASS
Te ígitur, clementíssime Pater, per Jesum Christum Fílium tuum Dóminum nostrum súpplices rogámus ac pétimus (osculatur altare) uti accépta hábeas, et benedícas (jungit manus, deinde signat ter super oblata), hæc dona, hæc múnera, hæc sancta sacrifícia illibáta (extensis manibus prosequitur): in primis quæ tibi offérimus pro Ecclésia tua sancta cathólica: quam pacificáre, custodíre, adunáre, et régere dignéris toto orbe terrárum, una cum famulo tuo Papa nostro N. et Antístite nostro N. et ómnibus orthodóxis, atque cathólicæ et apostólicæ fídei cultóribus.
Wherefore, O most merciful Father, we humbly pray and beseech thee, through Jesus Christ thy Son, our Lord (he kisses the altar), that thou wouldst vouchsafe to receive and bless (he joins his hands together, and then makes the sign of the cross thrice over the offerings) these gifts, these offerings, this holy and unblemished sacrifice (he extends his hands and continues), which in the first place we offer thee for thy holy Catholic Church, that it may please thee to grant her peace: as also to protect, unite, and govern her throughout the world, together with thy servant N., our Pope N., our bishop, as also all orthodox believers who keep the catholic and apostolic faith. The Commemoration for the living.
Meménto, Dómine, famulórum famularúmque tuárum N. et N.
Be mindful, O Lord, of thy servants and handmaids, N. and N.
He joins his hands, prays a little while for those he wishes to pray for, then with his hands stretched out he continues:
Et ómnium circumstántium, quorum tibi fides cógnita est, et nota devótio: pro quibus tibi offérimus, vel qui tibi ófferunt hoc sacrifícium laudis, pro se, suísque ómnibus, pro redemptióne animárum suárum, pro spe salútis et incolumitátis suæ; tibíque reddunt vota sua ætérno Deo, vivo et vero.
And of all here present, whose faith and devotion are known unto thee; for whom we offer, or who offer up to thee, this sacrifice of praise for themselves and theirs, for the redeeming of their souls, for the hope of their safety and salvation, and who pay their vows to thee, the eternal, living, and true God.
Infra actionem. Communicántes, et memóriam venerántes, in primis gloriósæ semper Vírginis Maríæ, genitrícis Dei et Dómini nostri Jesu Christi: sed et beatórum Apostolórum ac Mártyrum tuórum, Petri et Pauli, Andréæ, Jacóbi, Joánnis, Thomæ, Jacóbi, Philíppi, Bartholomæi, Matthæi, Simónis et Thaddæi, Cleti, Cleméntis, Xysti, Cornélii, Cypriáni, Lauréntii, Chrysógoni, Joánnis et Pauli, Cosmæ et Damiáni et ómnium sanctórum tuórum: quorum méritis precibúsque concédas, ut in ómnibus protectiónis tuæ muniámur auxílio. (Jungit manus.) Per eúmdem Christum Dóminum nostrum. Amen.
Within the action.
Communicating, and reverencing the memory first of the glorious Mary, ever a virgin, Mother of our God and Lord Jesus Christ; likewise of thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew,p. 466 Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, john and Paul, Cosmas and Damian, and of all thy saints; by whose merits and prayers grant that in all things we may be guarded by thy protecting help. (He joins his hands together.) Through the same Christ our Lord. Amen. With his hands spread over the offerings, he says:
Hanc ígitur oblatiónem servitútis nostræ, sed et cunctæ famíliæ tuæ, quæsumus Dómine, ut placátus accípias, diésque nostros in tua pace dispónas, atque ab ætérna damnatióne nos éripi, et in electórum tuórum júbeas grege numerári. (Jungitmanus.) Per Christum Dóminum nostrum. Amen. Quam oblatiónem tu, Deus, in ómnibus, quæsumus,
We therefore beseech thee, O Lord, to be appeased, and to receive this offering of our bounden duty, as also of thy whole household; order our days in thy peace; grant that we be rescued from eternal damnation and counted within the fold of thine elect. (He joins his hands together.) Through Christ our Lord. Amen. Which offering do thou, O God, vouchsafe in all things.
He makes the sign of the cross three times over the offerings. He makes the sign of the cross once over the host and once over the chalice.
ut nobis Corpus et San guis fiat dilectíssimi Fílii tui Dómini nostri Jesu Christi. Qui prídie quam paterétur (accipit hostiam), accépit panem in sanctas ac venerábiles manus suas (elevatoculos ad coelum), et elevátis óculis in coelum, ad te Deum Patrem suum omnipoténtem, tibi grátias agens,
that it may become for us the Body and Blood of thy most beloved Son our Lord Jesus Christ. Who the day before he suffered took bread (he takes the host) into his holy and venerable hands (he raises p. 467 his eyes to heaven), and with his eyes lifted up to heaven, unto thee, God, his almighty Father, giving thanks to thee, He makes the sign of the cross over the host.
bene díxit, fregit, dedítque discípulis suis, dicens: Accípite, et manducáte ex hoc omnes.
he blessed, brake, and gave to his disciples, saying: Take and eat ye all of this, Holding the host between the first fingers and thumbs of both hands, he says the words of consecration, silently with clearness and attention, over the host, and at the same time over all the other hosts, if several are to be consecrated.
Hoc est enim Corpus meum.
For this is my Body.
As soon as the words of consecration have been said, he kneels and adores the consecrated host. He rises, shows it to the people, puts it on the corporal, and again adores. Then, uncovering the chalice, he says:
Símili modo postquam coenátum est, In like manner, after he had supped, He takes the chalice with both hands. accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas, item tibi grátias agens,
taking also this excellent chalice into his holy and adorable hands; also giving thanks to thee, Holding the chalice with his left hand, he makes the sign of the cross over it with his right.
benedíxit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes:
he blessed , and gave it to his disciples, saying: Take, and drink ye all of this; He utters the words of consecration over the chalice silently, attentively, carefully, and without pausing, holding it slightly raised. Hic est enim Calix Sánguinis mei, novi et ætérni testaménti; mystérium fidei: qui pro vobis et pro multis effundétur in remissiónem peccatórum.
For this is the Chalice of my Blood, of the new and eternal testament; the mystery of faith: which shall be shed for you and for many unto the remission of sins. As soon as the words of consecration have been said, he puts the chalice on the corporal, and says silently:
Hæc quotiescúmque fecéritis, in mei memóriam faciétis.
As often as ye shall do these things, ye shall do them in memory of me.
He kneels and adores; then rises, shows it to the people, puts it down, covers it, and again adores. Then holding his hands apart, he says:
Unde et mémores, Dómine, nos servi tui, sed et plebs tua sancta, ejúsdem Christi Fílii tui Dómini nostri, tam beatæ passiónis, necnon et ab ínferis resurrectiónis, sed et in coelos gloriósæ ascensiónis: offérimus præcláræ majestáti tuæ de tuis donis ac datis,
Wherefore, O Lord, we thy servants, as also thy holy people, calling to mind the blessed passion of the same Christ thy Son our Lord, and also his rising up from hell, and his glorious ascension into heaven, do offer unto thy most excellent majesty, of thine own gifts bestowed upon us,
He joins his hands and makes the sign of the cross three times over the host and chalice together. He makes the sign of the cross once over the host and once over the chalice. He continues with his hands stretched out:
Supra quæ propítio ac seréno vultu respícere dignéris: et accépta habére, sícuti accépta habére dignátus es múnera púeri tui justi Abel, et sacrifícium patriárchæ nostri Ábrahæ, et quod tibi óbtulit summus sacérdos tuus Melchísedech sanctum sacrifícium, immaculátam hóstiam.
Upon which do thou vouchsafe to look with a propitious and serene countenance, and to accept them, as thou wert graciously pleased to accept the gifts of thy just servant Abel, and the sacrifice of our patriarch Abraham, and that which thy high priest Melchisedech offered to thee, a holy sacrifice, a spotless victim.
Bowing low with his hands joined together and then laid on the altar, he says:
Súpplices te rogámus, omnípotens Deus: jube hæc perférri per manus sancti Ángeli tui in sublíme altáre tuum, in conspéctu divínæ majestátis tuæ: ut quotquot (osculatur altare), ex hac altáris participatióne, sacrosánctum Fílii tui,
We most humbly beseech thee, almighty God, to command that these things be borne by the hands of thy holy angel to thine altar On high, in the sight of thy divine majesty, that as many of us (he kisses the altar) as, at this altar, shall partake of and receive the
He joins his hands together and makes the sign of the cross over the host and once over the chalice.
The Commemoration for the dead.
Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N. qui nos præcessérunt cum signo fídei, et dórmiunt in somno pacis.
Be mindful, O Lord, of thy servants and handmaidsN. and N., who are gone before us, with the sign of faith, and sleep in the sleep of peace. He joins his hands, prays a little while for those dead whom he means to pray for, then with his hands stretched out, continues:
Ipsis, Dómine, et ómnibus in Christo quiescéntibus, locum refrigérii, lucis et pacis, ut indúlgeas, deprecámur.
To these, O Lord, and to all that rest in Christ, we beseech thee, grant a place of refreshment, light, and peace.
He joins his hands together, and bows his head.
Per eúmdem Christum Dóminum nostrum. Amen.
Through the same Christ our Lord. Amen.
He strikes his breast with his right hand, and slightly raising his voice, says:
Nobis quoque peccatóribus, fámulis tuis, de multitúdine miseratiónum tuárum sperántibus, partem áliquam et societátem donáre dignéris, cum tuis sanctis Apóstolis et Martyribus: cum Joánne, Stéphano, Mathía, Bárnaba, Ignátio, Alexándro, Marcellíno, Petro, Felicitáte, Perpétua, Ágatha, Lúcia, Agnéte, Cæcília, Anastásia, et ómnibus sanctis tuis; intra quorum nos consórtium, non æstimátor mériti, sed véniæ, quæsumus, largítor admítte. Per Christum Dóminum nostrum. Per quem hæc ómnia, Dómine, semper bona creas, sanctíficas, vivíficas, benedícis, et præstas nobis.
To us sinners, also, thy servants, hoping 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, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecily, Anastasia, and with all thy saints, into whose company we pray thee admit us, not considering our merit, but of thine own free pardon. Through Christ our Lord;p. 470 through whom, O Lord, thou dost create, hallow, quicken, and bless these thine ever-bountiful gifts and give them, to us.
He uncovers the chalice, kneels, takes the blessed sacrament in his right hand, and holding the chalice in his left, makes the sign of the cross three times over it from lip to lip, saying:
He makes the sign of the cross twice between the chalice and his breast. Lifting up the chalice a little with the host, he says:
omnis honor et glória. all honour and glory. He puts back the host, covers the chalice, kneels, rises, and sings or reads:
Per ómnia sæcula sæculórum. R. Amen. Orémus. Præcéptis salutáribus móniti, et divína institutióne formáti, audémus dícere:
For ever and ever. R. Amen. Let us pray. Taught by the precepts of salvation, and following the divine commandment, we make bold to say: He stretches out his hands.
Pater noster, qui es in coelis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in coelo et in terra panem nostrum quotidiánum da nobis hódie; et dímitte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris: et ne nos indúcas in tentatiónem. R. Sed líbera nos a malo.
Our Father, who art in heaven, hallowed be thy name: thy kingdom come; thy will be done on earth as it is in heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation. R. But deliver us from evil.
The priest says, Amen. He takes the paten between his first and middle finger, and says:
Líbera nos, quæsumus Dómine, ab ómnibus malis prætéritis, præséntibus, et futúris, et intercedénte beáta et gloriósa semper Vírgine Dei genitríce María, cum beátis Apóstolis tuis Petro et Paulo, atque Andréa, et ómnibus sanctis,
Deliver us, we beseech thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious, Mary ever virgin, Mother of God, together with thy blessed apostles Peter and Paul, and Andrew, and all the saints, He makes the sign of the cross with the paten from his forehead to his breast and kisses it.
da propítius pacem in diébus nostris: ut ope misericórdiæ tuæ adjúti, et a peccáto simus semper líberi, et ab omni perturbatióne secúri.
mercifully grant peace in our days: that through the help of thy mercy we may always be free from sin, and safe from all trouble.
He puts the paten under the host, uncovers the chalice, kneels, rises, takes the host and breaks it in half over the chalice, saying:
Per eúmdem Dóminum nostrum Jesum Christum Fílium tuum,
Through the same Jesus Christ thy Son our Lord,
He puts the portion that is in his right hand on to the paten; he then breaks off a small piece from the portion which is in his left hand, saying:
qui tecum vivit et regnat in unitáte Spíritus sancti Deus.
who liveth and reigneth with thee in the unity of the Holy Ghost, one God.
He puts the other half with his left hand on to the paten, and holding the particle over the chalice in his right hand, and the chalice with his left, he says:
Per ómnia sæcula sæculórum. R. Amen. For ever and ever. R. Amen.
He makes the sign of the cross three times over the chalice with the particle of the host, saying:
Pax Dómini sit semper vobíscum. R. Et cum spíritu tuo.
The peace of the Lord be always with you. R. And with thy spirit. He puts the particle into the chalice, saying silently:
Hæc commíxtio et consecrátio Córporis et Sánguinis Dómini nostri Jesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen.
May this mingling and hallowing of the Body and Blood of our Lord Jesus Christ avail us that receive it unto life everlasting. Amen.
He covers the chalice, kneels, rises, and bowing before the blessed Sacrament, with his hands joined together and striking his breast three times, says:
Agnus Dei, qui tollis peccáta mundi, miserére nobis. Agnus Dei, qui tollis peccáta mundi, miserére nobis. Agnus Dei, qui tollis peccáta mundi, dona nobis pacem.
Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, grant us peace. At mass for the dead, instead of saying: miserére nobis, he says: dona eis réquiem, rest. And the third time he adds, sempitérnam, everlasting. Then with his hands joined together above the altar he bows down and says the following prayers:
Dómine Jesu Christe, qui dixísti Apóstolis tuis: Pacem relínquo vobis, pacem meam do vobis: ne respícias peccáta mea, sed fidem Eccelésiæ tuæ: eámque secúndum voluntátem tuam pacificáre et coaduráre dignéris. Qui vivis et regnas Deus, per ómnia sæcula sæculórum. Amen.
O Lord Jesus Christ, who didst say to thy apostles, Peace I leave with you, my peace I give unto you; look not upon my sins, but upon the faith of thy Church; and vouchsafe to her that peace and unity which is agreeable to thy will; who livest and reignest God for ever and ever. Amen. If the kiss of peace is to be given, the priest kisses the altar, and giving the kiss of peace, says:
Pax tecum. R. Et cum spíritu tuo.
Peace be with you. R. And with thy spirit.
At masses for the dead the kiss of peace is not given, neither is the above prayer said.
Dómine Jesu Christe, Fili Dei vivi, qui ex voluntáte Patris, cooperánte Spíritu sancto, per mortem tuam mundum vivificásti: líbera me per hoc sacrosánctum Corpus et Sánguinem tuum, ab ómnibus iniquitátibus meis, et univérsis malis, et fac me tuis semper inhærére mandátis, et a te numquam separári permíttas. Qui cum eódem Deo Patre et Spíritu sancto vivis et regnas Deus in sæcula sæculórum. Amen. Percéptio Córporis tui, Dómine Jesu Christe, quod ego indígnus súmere præsúmo, non mihi provéniat in judícium et condemnatiónem: sed pro tua pietáte prosit mihi ad tutaméntum mentis et córporis, et ad medélam percipiéndam. Qui vivis et regnas cum Deo Patre in unitáte Spíritus sancti Deus, per ómnia sæcula sæculórum. Amen.
O Lord Jesus Christ, Son of the living God, who, according to the will of thy Father, through the co-operation of the Holy Ghost, hast by thy death given life to the world, deliver me by this, thy most holy Body and Blood, from all my iniquities and from every evil; and make me always cleave to thy commandments, and never suffer p. 473 me to be separated from thee; who with the same God the Father and Holy Ghost livest and reignest God for ever and ever. Amen. Let not the receiving of thy Body, O Lord Jesus Christ, which I, all unworthy presume to take, turn to my judgement and damnation: but through thy lovingkindness may it avail me for a safeguard and remedy, both of soul and body. Who with God the Father, in the unity of the Holy Ghost, livest and reignest God for ever and ever. Amen.
The priest kneels down, rises, and says:
Panem coeléstem accípiam, et nomen Dómini invocábo.
I will take the Bread of heaven, and call upon the name of the Lord. Then, bowing a little, he takes both parts of the host with the thumb and first finger of his left hand, and the paten between his first and middle finger. He strikes his breast with his right hand, and, slightly raising his voice, says three times reverently and humbly:
Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea.
Lord, I am not worthy that thou shouldst enter under my roof; say but the word, and my soul shall be healed. He makes the sign of the cross with the host in his right hand over the paten, and says:
Corpus Dómini nostri Jesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
May the Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.
He receives both portions of the host reverently, joins his hands together, and remains for a little while quietly meditating on the most holy Sacrament. Then he uncovers the chalice, kneels, gathers up the crumbs, if there are any, and wipes the paten above the chalice, whilst he says:
Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? Cálicem salutáris accípiam, et nomen Dómini invocábo. Laudans invocábo Dóminum, et ab inimícis meis salvus ero.
What return shall I make to the Lord for all he hath given unto me? I will take the Chalice of salvation,p. 474 and call upon the name of the Lord. Praising I will call upon the Lord, and I shall be saved from my enemies. He takes the chalice into his right hand, and making the sign of the cross on himself with it, he says:
Sanguis Dómini nostri Jesu Christi custódiat ánimam meam in vitam ætérnam. Amen.
May the Blood of our Lord Jesus Christ keep my soul unto life everlasting, Amen. He receives the precious blood with the particle. Then, if there are any communicants, he should give them communion before purifying. Afterwards he says:
Quod ore súmpsimus, Dómine, pura mente capiámus; et de múnere temporáli fiat nobis remédium sempitérnum.
Grant, Lord, that what we have taken with our mouth we may receive with a pure mind; and that from a temporal gift it may become for us an eternal remedy. Meanwhile he passes the chalice to the server, who pours into a little wine, with which he cleanses his fingers; then he continues:
Corpus tuum, Dómine, quod sumpsi, et Sanguis quem potávi, adhæreat viscéribus meis: et præsta; ut in me non remáneat scélerum mácula, quem pura et sancta refecérunt sacraménta. Qui vivis et regnas in sæcula sæculórum. Amen.
May thy Body, O Lord, which I have received, and thy Blood which I have drunk, cleave to my bowels; and grant that no stain of sin may remain in me, whom thy pure and holy sacraments have refreshed; who livest and reignest world without end. Amen.
He washes his fingers, wipes them, and takes the ablution; he wipes his mouth and the chalice, which he covers, and after folding up the corporal, arranges it on the altar as before. Then he continues mass. After the last Postcommunion the priest says:
Dóminus vobíscum. R. Et cum spíritu tuo.
The Lord be with you. R. And with thy spirit. Then either:
Ite, missa est. Go, you are dismissed.
or, according to what mass is being said:
Benedicámus Dómino. R. Deo grátias.
Let us bless the Lord. R. Thanks be to God. At mass for the dead, he says:
Requiéscant in pace. R. Amen. May they rest in peace. R. Amen.
After saying, Ite missa est or Benedicámus Dómino, the priest bows down at the middle of the altar, and with his hands joined above it, says:
Pláceat tibi, sancta Trínitas, obséquium servitútis meæ: et præsta; ut sacrifícium quod óculis tuæ majestátis indígnus óbtuli, tibi sit acceptábile, mihíque, et ómnibus pro quibus illud óbtuli, sit, te miseránte, propitiábile. Per Christum Dóminum nostrum. Amen.
May the homage of my service be pleasing to thee, O holy Trinity; and grant that the sacrifice which I, though unworthy, have offered in the sight of thy majesty, may be acceptable to thee: and through thy mercy win forgiveness for me and for all those for whom I have offered it. Through Christ our Lord. Amen.
Then he kisses the altar, and raising his eyes upward, stretching out, lifting up, and joining his hands, bowing his head before the cross, he says:
Benedícat vos omnípotens Deus, May God almighty bless you, and turning towards the people, he blesses them once only, even at high mass, and continues:
Pater, et Fílius et Spíritus sanctus. R. Amen.
Father, and Son and Holy Ghost. R. Amen.
At a bishop’s mass a triple blessing is given. At mass for the dead no blessing is given. Then at the Gospel corner, after saying Dóminus vobíscum, and Inítium or Sequéntia sancti Evangélii, and making the sign of the cross on the altar, or on the book and on himself as at the Gospel in the mass, he reads the Gospel of St. John, as below, or another Gospel as appointed.
Inítium sancti Evangélii secúndum Joánnem. R. Glória tibi, Dómine. In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in princípio apud Deum. Ómnia per ipsum facta sunt, et sine ipso factum est nihil quod factum est. In ipso vita erat, et vita erat lux hóminum, et lux in ténebris lucet, et ténebræ eam non comprehendérunt. Fuit homo missus a Deo, cui nomen erat Joánnes. Hic venit in testimónium, ut testimónium perhibéret de lúmine, ut omnes créderent per illum. Non erat ille lux, sed ut testimónium perhibéret de lúmine. Erat lux vera quæ illúminat omnem hóminem veniéntem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognóvit. In própria venit, et sui eum non recepérunt; quotquot autem recepérunt eum, dedit eis potestátem fílios Dei fíeri; his qui credunt in nómine ejus, qui non ex sanguínibus, neque ex voluntáte carnis, neque ex voluntáte viri, sed ex Deo nati sunt. (Hic genuflectitur.) Et verbum caro factum est, et habitávit in nobis: et vídimus glóriam ejus, glóriam quasi Unigéniti a Patre, plenum grátiæ et veritátis. R. Deo grátias.
The beginning of the holy Gospel according to St. John. R. Glory be to thee, O Lord. In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God. All things were made by him, and without him was made nothing that was made: in him was life, and the life was the light of men; and the light shineth in darkness, and the darkness did not comprehend p. 476 it. There was a man sent from God, whose name was John. This man came for a witness to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light, that was the true light which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to become the sons of God: to them that believe in his name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh (here the people kneel down), and dwelt among us; and we saw his glory, the glory as it were of the only-begotten of the Father, full of grace and truth. R. Thanks be to God.
While leaving the altar the priest says silently the antiphon Trium puerórum, &c.
Bishop: Dear brethren, through the Paschal Mystery we have been buried with Christ in Baptism, that we may walk with him in newness of life. And so, let us renew the promises of Holy Baptism, which we once renounced Satan and his works and promised to serve God in the holy Catholic Church.
And so I ask you:
Bishop: Do you renounce Satan? R. I do.
Bishop: And all his works? R. I do.
Bishop: And all his empty show? R. I do.
OR:
Bishop: Do you renounce sin, so as to live in the freedom of the children of God? R. I do.
Bishop: Do you renounce the lure of evil, so that sin may have no mastery over you? R. I do.
Bishop: Do you renounce Satan, the author and prince of sin? R. I do.
Bishop: Do you believe in God, the Father Almighty, Creator of heaven and earth? R. I do.
Bishop: Do you believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary, suffered death and was buried, rose again from the dead and is seated at the right hand of the Father? R. I do.
Bishop: Do you believe in the Holy Spirit, the holy Catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting? R. I do.
Bishop: And may almighty God, the Father of our Lord Jesus Christ, who has given us new birth by water and the Holy Spirit and bestowed on us forgiveness of our sins, keep us by his grace, in Christ Jesus our Lord, for eternal life.
R. Amen.
SOUND FAMILIAR?
These are the same lines said by Michael Corleone at Connie’s baby’s Baptism in the movie Godfather … right after he had many men murdered.
COMMUNION IS — THE EATING OF THE BODY AND BLOOD OF JESUS (CANNIBALISM)
GOD COMES DOWN FROM HEAVEN … AND INTO A WAFER.
The Catholic priest is a magician who changes a wafer into the body of Jesus (the god in the flesh). Wow…….What special powers he has. And be sure to call him “Father” even though he has no offspring and you certainly hope he doesn’t mean he is your biological father. Calling him father will help you psychologically to follow him wholeheartedly and do whatever he says and not think about the content of what he is saying. Eat the body of Jesus…..then you will be holy. Holy means you will obtain God like qualities because of the eating of Jesus. And when the Christians eat Jesus, since the wafer that is now Jesus’s body, …… doesn’t that make everyone that does this practice a cannibal???
Oh and don’t forget, the priest, excuse me, the “father”, changes the wine into Jesus’s blood.
I used to play like that when i was in grade school. I’d tell my playmates that i’m going to eat a piece of candy then I’ll become Hercules. Then after I ate it I’d act like I was so strong. I stopped playing like that somewhere around the second grade.
Most pagan religions have a ceremony of eating and drinking something, generally bread and wine.
LET’S EAT JESUS! TAKE EAT. THIS IS MY BODY.
And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. Matt 26:26
This pagan origin has been recognized for centuries prior to the Christian eta. It is a very old pagan rite that is professed to be new.
It did not originate with Jesus. In the old testament Melchisedek king od salem, brought forth bread and wine Gen 19:18. He was a priest of the most high God. There is no record of that time that there was a king or priest by that name. Eupolemus (vol i Pg 39) tells us that the temple of Malchisedek was in fact the temple of Jupiter, the same temple where Pythagoras studied philosophy. Some writers equate the name Malchisedek with Molok the God of War. In these cultures ceremonies of bread and wine were common.
The Christian writer Mr. Faber admits the offering ceremony existed long before Jesus and states, “The devil led the heathen to anticipate Christ with respect to several, as the mysteries of the Eucharist, etc.” St. Justin chimes in with “And this very solemnity the evil spirit introduced into the mysteries of Mythra” (Reeves, Justin, pg 86).
It is well known that the religions that openly practiced this rite were the Essens, Persians Pythagoreans, Gnostics, Brahmins, and Mexicans. Tibullus said (Memoirs, Mr. Marolles, pg 215), “The pagan appeased the divinity with holy bread.” Tibullus in a panegyric on Marcella wrote, “A little cake, a little morsel of bread, appeased the divinities.”
This ceremony started originated with animal sacrifices to appease the angry Gods for the wrath imposed upon them. It evolved to a feast of bread and wine. A feast similar to the last supper feast was celebrated in the same manner during those times celebrating the passage of the sun across the equinox of spring.
President at Catholic communion in South Africa (he isn’t Catholic).
The question is, “ How can a man be so stupid to think that the bread he eats is God?” The Brahmins has a similar ceremony where they would eat something similar to a eucharist called prajadam. Ceres, the goddess of corn, gave her flesh to eat. Bacchus, the God of wine, gave his blood to drink. Mr. Grover writes what many other known Christian writers have written, “In the sacrament of the altar are the natural body and blood of Christ verily and indeed.”
The Persians, Pythagoreans, Essenes, and Gnostics used water instead of wine in their worship ceremonies. It was objectionable to others that the Christians used wine luring their unsuspecting initiates with much intoxication. Protestants Follow the Catholics … as usual …
The Priest has been given the power by God to forgive you for the sins that you have committed and of voiding any future consequences of those sins.
Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. James 5:16
and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you. Ephesians 4:16
forbearing one another and forgiving one another if any man have a quarrel against another: even as Christ forgave you, so also do ye. Colossians 3:13
Verily I say unto you, whatsoever ye shall bind on earth shall be bound in Heaven; and so whatsoever ye shall loose on earth shall be loosed in Heaven. Matthew 18:18
CONFESSION IS THE … LICENSE TO DO CRIME
Granting this absolution for sins among the early primitive Christians was so common that Saint Cypian informed us that “thousands of reprieves were granted daily,” which shows us that confession was a license to commit crime.
Water is a symbol of regeneration as when it rains the vegetation is regenerated. By being baptized a holy quality of spirit enters into the person making them more spiritually powerful. Baptism is a very old rite practiced by the Hindus, Egyptians, Zoroaster, Romans, and other nations. This was typically done by immersing the candidate in water three times while the priest would say something like;
O Lord, this man is impure, like the mud of this stream. But do thou cleanse and deliver his soul from sin as the water cleanses his body.
The ancient Mexicans, Persians, Hindus, and Jews before Christ had a custom of baptizing their newborn shortly after their birth. The water represented regeneration. Paul exemplifies the “washing of regeneration” in this verse;
He saved us not by works of righteousness which we had done, but according to His mercy, by the washing of regeneration, and by the renewing of the Holy Ghost, Titus 3:5
The mothers of these infants by touching their infant before baptism were considered impure and had to be presented to the priest for purity. This was done (Romans) on the eighth day for a female and the ninth day for a male. The child’s name was announced at that time.
Jesus answered, “Verily, verily I say unto thee, unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. John 3:5
Every religion has their baptizing “holy” river. For the Hindus it was the Holy Granges and the holy Sahar. For the Egyptians it was the Holy Nile. For the Chaldeans and the Persians it was the Holy Euphrates. For the Greeks it was the Holy Lustral waters. For the Italians it was the Holy river Po. For the Christians it was the Holy river Jordan. Elisha and Naaman used the Jordan to wash seven times even though the Damascus river was closer and more easily accessible. Christians also had their Holy Pool of Bethesda.
And they were baptized by him in the Jordan, confessing their sins. Matthew 3:6
DOVE DESCENDING
Ancient religions had the legend of a shape of a dove descending at baptism.
and the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from Heaven, which said, “Thou Art My Beloved Son; In Thee I Am Well Pleased.” Luke 3:22
The Hindus, Mexicans, Greeks, Romans, Persians, and Babylonians believed that all souls were capable of assuming the form of a dove. At the deaths of Polycarp, Semiramis, Caesar and others, a bodily shape of a dove was seen ascending to heaven.
The dove represented the third person of the Trinity among the ancient orientalists. The dove is considered to be the regenerating spirit that enters into the person who is “born again,” born into a new and holier life.
BY SPRINKLING
In areas of scarce water ways and where the rivers have fast currents and there was a fear of immersing infants into the swift currents of the river, an alternate method of Baptism was devised of sprinkling water on the initiate.
Blood was often substituted for water as it was deemed more symbolic producing the desired effect. The blood was considered as the life of the soul as portrayed in the Bible. The Greeks kept a “holy” vessel containing blood called a Facina. The Romans used a brush for applying the blood. The Hindus and Persians used a branch for the sprinkling.
BY FIRE
This baptism was thought to impart a higher spiritual purification. This process was done by running through flames of fire, sometimes very painfully. This practice prevailed in India, Chaldea, Syria and throughout eastern Asia. The belief taught was that sins not expunged by fire in this life will be punished by fire in the life to come after death.
If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as fire. 1 Corinthians 3:15
I indeed baptize you with water unto repentance, but He that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you with the Holy Ghost and with fire. Matthew 3:11
BY HOLY GHOST
Here, a Priest of a high spiritual state, breathes onto or even into orifices of the person imparting to him or her the baptism of the “Spirit of God.”
Christ practiced this when meeting with his disciples after his resurrection from the dead; And when He had said this, He breathed on them and said unto them, “Receive ye the Holy Ghost. John 20:22
The terms breath, air, wind, spirit, and ghost are synonymous terms that bestow the Spirit of God as was written about the first man Adam;
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7
FOR THE DEAD
It is customary among the Hindus as well as the Christians to postpone baptism to right before death of the person as was done with Constantine. The reason for this is that in the Christian faith baptism absolves one of all his or her prior sins and misdeeds no matter how terrible those deeds were.
The problem with this is that a person might die unexpectedly before this baptism could be performed. A method was devised to overcome this obstacle by baptizing the dead body. This seemed not to be enough so the more common practice was devised by Saint Chrysostom which involved a living person. The living person would go under the bed on sit on a couch with the deceased. The priest would then ask the dead person if he would like to be baptized. The living person would respond for the dead person. The dead corpse would then be baptized. Paul and early Christians regarded this as an important rite.
Else, what shall they do who are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? 1 Corinthians 15:29
Here Paul clearly states that this practice is valid if the doctrine of the resurrection is true, otherwise it is a senseless and superstitious practice.
RENEWING BAPTISMAL VOWS
The God Parents at the Baptism of a child answers for the child when these questions are asked by the Priest. Later when the child is about 7 years old at the Sacrament of Confirmation the child as an individual personally answers these questions. Bishop:
Dear brethren, through the Paschal Mystery we have been buried with Christ in Baptism, that we may walk with him in newness of life. And so, let us renew the promises of Holy Baptism, which we once renounced Satan and his works and promised to serve God in the holy Catholic Church.
And so I ask you:
Bishop: Do you renounce Satan, and all his works, and all his empty show?
God Parents: I do.
Bishop: Do you believe in God, the Father almighty, Creator of heaven and earth?
God Parents: I do
Bishop: Do you believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary, suffered death and was buried, rose again from the dead and is seated at the right hand of the Father?
God Parents: I do
Bishop: Do you believe in the Holy Spirit, the Lord, the giver of life, who came upon the Apostles at Pentecost and today is given to you sacramentally in Confirmation?
God Parents: I do
Bishop: Do you believe in the holy Catholic Church the communion of saints, the forgiveness of sins the resurrection of the body, and life everlasting?
God Parents: I do
The Bishop accepts their Profession of Faith by proclaiming the faith of the Church: This is our faith. This is the faith of the Church. We are proud to profess it in Christ Jesus the Lord. The whole congregation replies:
