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I will call on our Lord, Laudans invocabo Doin praising him; and I minum, et ab inimicis meis shall be safe from my ene

salvus ero. mies.

Receiving the Blood of our Saviour, he says : THE Blood of

ANGUIS Domini noLord Jesus Christ preserve my soul to ever- diat animam eam in vilasting life. Amen.

tam æternam. Amen. Taking the first Allution, he says: RANT, O Lord, that UOD ore sumpsimus,

what we have taken Domine, pura mente with our mouth, we may capiamus,' et de munere receive with a pure mind, temporali fiat nobis reme. that of a temporal gift it dium sempiternum. may become to us an eternal remedy.

Taking the second Ablution, he says:
AY thy ,

GRwhat we have taken

Q

Comine, quod "sumpsi,

and ever.

received, and thy Blood, et Sanguis quem potavi, which I have drunk, cleave adhæreat visceribus meis

S; to my bowels: and grant, et præsta, ut in me non rethat no stain of sin remain maneat scelerum macula, in me, who have been

quem pura et sancta refenourished by thy pure and cerunt sacramenta. Qui holy sacraments. Who vivis at regnas in sæcula livest and reignest for ever sæculorum. Amen.

Amen. When

you do not go to Communion, instead of the two

foregoing Prayers, say the following one. T is my own unworthiness, O Lord, and not hav

ing subdued my unruly passions through my own sloth and indolence, that have deprived me of the happiness of partaking in reality of these sacred mysteries. But deprive me not entirely of the effects thereof; rather let some mites from thy holy table fall on my famished soul. Inflame it with thy love, give it a spiritual hunger and thirst after this nourishment, and

permit me not to pine away, through my own unworthiness, sloth and negligence, for want of this heavenly

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food, which gives immortality. Thro' Jesus Christ onr Lord. Amen.

Then say the COMMUNION, as in its proper place. Pr. May the Lord be Pr. Dominus vobiscum. P. And with thy spirit. P. Et cum spiritu tuo.

with you.

Let us pray.

DEFENCE

Then is said the PostCOMMUNION, which seek in its

proper place : and add the following prayer : EFEND also from all Adversity thy Servants Pope

N. our Bishop N. George our King, Charlotte our Queen, and their Royal issue, together with the people and army committed to his care; grant peace in our days, and drive from thy Church all wickedness, thro' our Lord Jesus Christ, thy Son, who lives and reigns with thee in the unity of the Holy Ghost, one God, world without end. Amen. From Candlemas-day till Passion Sunday, and from

the III. Sunday after Pentecost, until Advent, except on Doubles, and within Octaves, after the proper PostcoMMUNION the following is the

II. POSTCOM. (Mundet.) May the Oblation of this divine Sacrament, we beseech thee, O Lord, both cleanse and defend us: and by the intercession of the blessed Mary the Virgin-Mother of God, of the blessed Apostles Peter and Paul, of blessed N. and of all the Saints, free us from all sin, and deliver us from all adversity.

Pr. May the Lord be Pr. Dominus vobiscum. with you. P. And with P. Et cum spiritu tuo. thy spirit.

Pr. Go, you are dismis- Pr. Ite, missa est, or, sed, or, Let us bless the Benedicamus Domino. P. Lord. P. Thanks be to Deo gratias. God. In Masses of REQUIEM, or of the Dead, instead of

Ite, Missa est, is said : Pr. May they rest in

Pr. Requiescant in pace. peace. P. Amen.

P. Amen. When the Priest bows down before the altar, say:

LACEAT tibi, sancta,

Trinitas, obsequium

ET the performance PLA

A

ther, Son, and holy BENEDICAT vos om

;

Trinity, be pleasing to thee, servitutis meæ, et præsta,
and grant, that the sacrifice ut sacrificium quod occulis
which I unworthy have of- tuæ majestatis indignus ob-
fered up in the sight of thy tuli, tibi sit acceptabile ;
majesty, may be acceptable mihique, et omnibus pro
to thee; and thro’thy mer- quibus illud obtuli, sit, te
cy, be propitiatory to me, miserante, propitiabile. Per
and to all those for whom Christum Dominum nos-
I have offered it. Thro' trum. Amen.
Christ our Lord. Amen.

THE BLESSING.
LMIGHTY God, Fa-

nipotens Deus, Pater, Ghost, bless you.

et Filius, et Spiritus sancP. Amen.

tus.

P. Amen. Pr. Our Lord be with Pr. Dominus vobiscum. you.

P. And with thy spirit. P. Et cum spiritu tuo. Pr. The beginning of the Pr. Initium sancti Evangelii,

holy Gospel, according secundun Joannem. to St. John.

P. Glory be to thee, P. Gloria tibi, Domine, O Lord. N the beginning was IN principio erat verthe word,

and the bum, et verbum erat word with God? apud Deum : et Deus erat and the word was God. verbum. Hoc erat in prinThis was in the beginning cipio apud Deum. Omnia with God. All things per ipsum facta sunt, et were made by him; and sine ipso factum est nihil, without him was made quod factum est.

In ipso nothing which was made. vita erat, et vita erat lux In him was life, and the hominum : et lux in tenelife' was the light of men ; bris lucet, et tenebræ eam and the light shineth in non comprehenderunt. darkness, and the darkness did not comprehend it.

There was a man sent Fuit homo missus a Deo, from God, whose name cui nomen erat Joannes. was John. This man canie Hic venit in testimonium, for testimony, to give tes- ut testimonium perhiberet timony of the light, that all de lumine, ut omnes cre

IN

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was

BUM

CARO

WAS

MADE

might believe through him. derent

per illum. Non He was not the light; but erat ille lux; sed ut testito give testimony of the monium perhiberet de lulight. It was the true light, mine. Erat lux vera, quæ which enlightneth every

illuminat omnem hominem man that cometh into this venientem in hunc munworld.

dum. He was in the world, In mundo erat, et munand the world was made by dus per ipsum factus est, him, and the world knew et mundus eum non cognohim not. He came to his vit. In propria venit, et own, and is own received sui eum non receperunt. him not. But as many

Quotquot autem recepeas received bim, he gave runt eum, dedit eis potesthem power to be made the tatem Filios Dei fieri ; his, Sons of God; to those qui credunt in nomine ejus : that believe in his name; qui non ex sanguinibus, who, not of blood, nor of neque ex' voluntate carnis, the will of flesh, nor of neque ex voluntate viri; sed the will of man, but of God ex Deo nati sunt : ET VERare born : AND THE WORD

FACTUM EST, FLESH, and et habitavit in nobis ; et dwelt in us.

And we saw vidimus gloriam ejus, glothe glory of him; glory as riam quasi unigeniti a patre, it were of the only begotten plenum gratiæ et veritatis. of the Father, full of-grace and verity.

P. Thanks be to God. P. Deo gratias. The following V. R. and Prayer are to be said every

Sunday and Holiday after Mass. V. O Lord, save George V. Domine, salvum fac our King

Regem nostrum Georgium. R. And hear us in the R. Et exaudi nos in die day we call upon thee. qua invocaveriinus te.

V. Glory be to the Fa- V. Gloria Patri et Filio ther, and to the Son, and et Spiritui Sancto. to the Holy Ghost.

R. As it was in the be- R. Sicut erat in princiginning, now is, and ever- pio et nunc et semper, et in more shall be, world with- sæcula sæculorum. Amen: out end. Amen.

Let us pray. Quæsumus.
E beseech thee, O Almighty God, that thy ser-

vant George our king, whó by thy mercy hath

undertaken the government of these realms, may also
receive an increase of all virtues, wherewith being
adorned, he may avoid every enormity of sin, vanquish
his enemies; and being rendered acceptable in thy
sight, may, together with Charlotte our queen, and
their royal issue, come at length to thee, who art the
way, the truth and the life, through Christ our Lord.
R. Amen.
A Prayer for obtaining the effects of a Plenary or other
Indulgences granted by the Church.

INSTRUCTION.
N Indulgence is a favour granted by the Church to

penitent sinners, whereby, in consideration of their performing some particular acts of religion, specified in the grant of the indulgence, the whole, or part of the canonical pennance, formerly enjoined for particular sins, is relaxed and remitted. If the whole be remitted, the Indulgence is called Plenary ; if only a part, it is called an indulgence of seven years, four years, two years, or forty days, according to the part of the Canonical pennance to be remitted.

Hence it appears that an Indulgence is so far from being either a leave or permission to commit sin, that it is not so much as even a forgiving of sins, but only a relaxation of the punishment due to sins already forgiven in the sacrament of pennance.

The following decree therefore of the Council of Trent, explains the doctrine of the Catholic Church, concerning her power in the grant of indulgences, and the use she wishes to be made of this power. Sess. 24 de Reform. As the power of bestowing Indulgences was granted by Christ to the Church, and as the Church,

even in the most early ages, made use of this power, “ the holy Synod teacheth and appointeth the use of " indulgences, so very salutary to Christian people, “and approved of by the authority of the sacred Coun

cils, to be retained in the Church; but desires that “moderation should be used in the grant of them,

according to the antient and approved use of the “ Church ; lest, by too much ease, the discipline of the “ Church be enervated. But desiring likewise that the “ abuses that have crept therein may be corrected, she orders in general the abolishing all traffic for gaining

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