Ordo Missæ - The Order of the Holy Mass according to the Extraordinary Form of the Roman Rite

Holy Mass
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Ordo Missæ

The Order of the Holy Mass according to the Extraordinary Form of the Roman Rite

Foremass

Entrance and Prayers at the Foot of the Altar

On Sundays, the solemn Mass is usually preceded by the remembrance of Baptism. For this, during the distribution of holy water, the Aspérges is sung, but during the Easter season, the Vidi aquam is sung. After the priest and his assistants have dressed in the sacristy while praying, they proceed to the altar. Even in the simplest form of the Mass, the approach to the altar has the character of a solemn procession. As soon as the sacristy bell rings, the people rise to honor Christ in the priest and to draw near to the altar inwardly, in their hearts. At the beginning of the Mass, the priest prays the prayers at the foot of the altar alternately with the altar servers.

Latin German
In nómine ✠ Patris, et Fílii, et Spíritus Sancti. Amen. In the name of the ✠ Father, and of the Son, and of the Holy Spirit. Amen.
Introíbo ad altáre Dei. I will go in to the altar of God.
℟ Ad Deum, qui lætíficat iuventútem meam. ℟ To God, who gives joy to my youth.

The following psalm is omitted in the Requiem and during Passiontide. Then immediately follows the Adiutórium nostrum.

Psalm 42, 1–5

Latin German
℣ Iúdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo et dolóso érue me. ℣ Judge me, O God, and distinguish my cause against an unholy people; from the unjust and deceitful man deliver me.
℟ Quia tu es, Deus, fortitúdo mea: quare me repulísti, et quare tristis incédo, dum afflígit me inimícus? ℟ For You are, O God, my strength; why have You cast me off, and why do I go about sad, while the enemy afflicts me?
℣ Emítte lucem tuam et veritátem tuam: ipsa me deduxérunt, et adduxérunt in montem sanctum tuum et in tabernácula tua. ℣ Send forth Your light and Your truth; they have led me and brought me to Your holy mountain and to Your tabernacles.
℟ Et introíbo ad altáre Dei: ad Deum, qui lætíficat iuventútem meam. ℟ And I will go in to the altar of God, to God who gives joy to my youth.
℣ Confitébor tibi in cíthara, Deus, Deus meus: quare tristis es, ánima mea, et quare contúrbas me? ℣ I will praise You on the harp, O God, my God; why are you sad, my soul, and why do you trouble me?
℟ Spera in Deo, quóniam adhuc confitébor illi: salutáre vultus mei, et Deus meus. ℟ Hope in God, for yet will I praise Him; He is the salvation of my countenance and my God.
℣ Glória Patri, et Fílio, et Spíritui Sancto. ℣ Glory be to the Father, and to the Son, and to the Holy Spirit.
℟ Sicut erat in princípio, et nunc, et semper: et in sǽcula sæculórum. Amen. ℟ As it was in the beginning, is now, and ever shall be, world without end. Amen.
℣ Introíbo ad altáre Dei. ℣ I will go in to the altar of God.
℟ Ad Deum, qui lætíficat iuventútem meam. ℟ To God, who gives joy to my youth.
℣ Adiutórium ✠ nostrum in nómine Dómini. ℣ Our help ✠ is in the name of the Lord.
℟ Qui fecit cælum et terram. ℟ Who made heaven and earth.

Confiteor (Confession of Sins)

Like the tax collector in the temple (cf. Lk 18:13), the priest, deeply bowed, prays the Confiteor and strikes his breast three times at the words mea culpa, mea culpa, mea máxima culpa.

Latin German
Confíteor Deo omnipoténti, I confess to almighty God,
beátæ Maríæ semper Vírgini, to the blessed, ever pure Virgin Mary,
beáto Michǽli Archángelo, to the holy Archangel Michael,
beáto Ioánni Baptístæ, to the holy John the Baptist,
sanctis Apóstolis Petro et Paulo, to the holy Apostles Peter and Paul,
ómnibus Sanctis, to all the Saints,
et vobis, fratres: and to you, brethren:
quia peccávi nimis that I have sinned exceedingly
cogitatióne, verbo et ópere: in thought, word, and deed:
mea culpa, mea culpa, mea máxima culpa. through my fault, through my fault, through my most grievous fault.
Ideo precor beátam Maríam semper Vírginem, Therefore I beseech the blessed, ever pure Virgin Mary,
beátum Micháélem Archángelum, the holy Archangel Michael,
beátum Ioánnem Baptístam, the holy John the Baptist,
sanctos Apóstolos Petrum et Paulum, the holy Apostles Peter and Paul,
omnes Sanctos, all the Saints,
et vos, fratres, and you, brethren,
oráre pro me ad Dóminum Deum nostrum. to pray for me to the Lord our God.
Latin German
℟ Misereátur tui omnípotens Deus, et, dimíssis peccátis tuis, perdúcat te ad vitam ætérnam. ℟ May almighty God have mercy on you, forgive you your sins, and bring you to everlasting life.
℣ Amen. ℣ Amen.

Now the altar servers, deeply bowed, recite the Confiteor and likewise strike their breast three times at the words mea culpa …

the chest.

Latin German
Confíteor Deo omnipoténti, I confess to God, the Almighty,
beátæ Maríæ semper Vírgini, to the blessed, ever pure Virgin Mary,
beáto Michaéli Archángelo, to the holy Archangel Michael,
beáto Ioánni Baptístæ, to the holy John the Baptist,
sanctis Apóstolis Petro et Paulo, to the holy Apostles Peter and Paul,
ómnibus Sanctis, all the Saints
et tibi, pater: and to you, Father,
quia peccávi nimis cogitatióne, verbo et ópere: that I have greatly sinned in thought, word, and deed,
mea culpa, mea culpa, mea máxima culpa. through my fault, through my fault, through my most grievous fault.
Ideo precor beátam Maríam semper Vírginem, Therefore I beseech the blessed, ever pure Virgin Mary,
beátum Michaélem Archángelum, the holy Archangel Michael,
beátum Ioánnem Baptístam, the holy John the Baptist,
sanctos Apóstolos Petrum et Paulum, the holy Apostles Peter and Paul,
omnes Sanctos, all the Saints
et te, pater, and you, Father,
oráre pro me ad Dóminum Deum nostrum. to pray for me to God, our Lord.

In the following, the altar servers remain deeply bowed. Only at the Indulgéntiam do they straighten up and make the sign of the cross.

Latin German
℣ Misereátur vestri omnípotens Deus, et, dimíssis peccátis vestris, perdúcat vos ad vitam ætérnam. ℣ May almighty God have mercy on you, forgive you your sins, and lead you to eternal life.
℟ Amen. ℟ Amen.
Latin German
℣ Indulgéntiam ✠, absolutiónem et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus. ℣ May the almighty and merciful Lord grant us pardon ✠, forgiveness, and remission of our sins.
℟ Amen. ℟ Amen.

The versicles are prayed with a slight bow of the head.

Latin German
℣ Deus, tu convérsus vivificábis nos. ℣ God, turn to us and give us new life.
℟ Et plebs tua lætábitur in te. ℟ Then your people will rejoice in you.
℣ Osténde nobis, Dómine, misericórdiam tuam. ℣ Show us, Lord, your mercy.
℟ Et salutáre tuum da nobis. ℟ And grant us your salvation.
℣ Dómine, exáudi oratiónem meam. ℣ Lord, hear my prayer.
℟ Et clamor meus ad te véniat. ℟ And let my cry come to you.
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Orémus. ℣ Let us pray.

The following prayer recalls the Old Testament worship, in which the priest was allowed to enter the Holy of Holies only once a year. The priest prays it silently as he ascends to the altar.

Latin German
Aufer a nobis, quǽsumus, Dómine, iniquitátes nostras: ut ad Sancta sanctórum puris mereámur méntibus introíre. Per Christum, Dóminum nostrum. Amen. Take away from us, we beseech you, O Lord, our sins, so that we may be worthy to enter the Holy of Holies with pure hearts. Through Christ, our Lord. Amen.

He places both hands on the altar and kisses it. This kiss is directed to the relics of martyrs, which, according to ancient custom, are embedded in every consecrated altar (see also Rev 6:9). These saints, who shed their blood for Christ, represent the triumphant Church of heaven.

Latin German
Orámus te, Dómine, per mérita Sanctórum tuórum, quorum relíquiæ hic sunt, et ómnium Sanctórum: ut indúlgére dignéris ómnia peccáta mea. Amen. We beseech you, O Lord, by the merits of your Saints, whose relics rest here, and of all the Saints, that you may graciously forgive all my sins. Amen.

In a solemn Mass (celebrated or sung Mass), the altar is now incensed. This recalls the consecration of the altar and also the cloud which, in the Old Testament, was a sign of the presence of God. For the blessing of the incense, the priest says:

Latin German
Ab illo bene ✠ dicáris, in cuius honóre cremáberis. Amen. Be blessed ✠ by him, in whose honor you are burned. Amen.

On the Epistle side, the priest reads the Introit, at the first words of which he makes the sign of the cross—except in the Requiem. The places where the variable parts are inserted into the Ordo Missæ are marked below with a red circle ⊙.

Introit

⊙ Introit (to be found at the appropriate day or feast)

Kyrie

The ninefold Kyrie invocations go back to St. Gregory the Great († 604). The Kyrie is a homage to the triune God and at the same timea cry for His mercy.

Latin German
℣ Kýrie, eléison. ℣ Lord, have mercy.
℟ Kýrie, eléison. ℟ Lord, have mercy.
℣ Kýrie, eléison. ℣ Lord, have mercy.
℟ Christe, eléison. ℟ Christ, have mercy.
℣ Christe, eléison. ℣ Christ, have mercy.
℟ Christe, eléison. ℟ Christ, have mercy.
℣ Kýrie, eléison. ℣ Lord, have mercy.
℟ Kýrie, eléison. ℟ Lord, have mercy.
℣ Kýrie, eléison. ℣ Lord, have mercy.

Gloria

Depending on the liturgical day, the priest prays the Glória in the center of the altar. It recalls the song of the angels in the fields of Bethlehem (Lk 2:14). At the places marked with ° one bows the head and makes the sign of the cross at the ✠ at the end.

Latin German
Glória in excélsis ° Deo. Glory to ° God in the highest.
Et in terra pax homínibus bonæ voluntátis. And on earth peace to people of good will.
Laudámus te. We praise You.
Benedícimus te. ° We bless You.
° Adorámus te. ° We adore You.
Glorificámus te. We glorify You.
° Grátias ágimus tibi propter magnam glóriam tuam. ° We give You thanks for Your great glory.
Dómine Deus, Rex cæléstis, Lord God, King of heaven,
Deus Pater omnípotens. God, almighty Father.
Dómine Fili unigénite, ° Iesu Christe. Lord ° Jesus Christ, only-begotten Son.
Dómine Deus, Agnus Dei, Fílius Patris. Lord God, Lamb of God, Son of the Father.
Qui tollis peccáta mundi, You take away the sins of the world:
miserére nobis. Have mercy on us.
Qui tollis peccáta mundi, You take away the sins of the world:
° súscipe deprecatiónem nostram. ° Receive our prayer graciously.
Qui sedes ad déxteram Patris, You are seated at the right hand of the Father:
miserére nobis. Have mercy on us.
Quóniam tu solus Sanctus. For You alone are the Holy One.
Tu solus Dóminus. You alone are the Lord.
Tu solus Altíssimus, ° Iesu Christe. You alone are the Most High, ° Jesus Christ.
Cum Sancto Spíritu: ✠ in glória Dei Patris. With the Holy Spirit, ✠ in the glory of God the Father.
Amen. Amen.

The priest kisses the altar, turns around, spreads both arms towards the people and says:

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Orémus. ℣ Let us pray.

Oration

⊙ Oration (to be found on the corresponding day or feast)

Then he sings or says the oration on the Epistle side with raised hands (in the so-called “orans posture”). The “orans” posture means that the priest performs this prayer by virtue of his office in the name of the Church. After the oration, the response is: ℟ Amen. Then follows the reading.

Latin German
℟ Amen. ℟ Amen.

Reading

⊙ Reading (to be found on the corresponding day or feast)

After the reading, the response is: ℟ Deo grátias. / Thanks be to God.

Latin German
℟ Deo grátias. ℟ Thanks be to God.

Gradual/ Alleluia/ Tract

⊙ Responsorial Chant (to be found on the corresponding day or feast)

As a responsorial chant, the priest recites and the schola sings:
- during the year: Gradual and Alleluia verse
- in the pre-Lenten and Lenten season: Gradual and Tract
- in the Easter season: two Alleluia verses
An additional “sequence” occurs only at Easter, Pentecost, Corpus Christi, the Feast of the Seven Sorrows of Mary, and in the Requiem.
Now the missal is carried from the Epistle side to the Gospel side. According to ancient spatial understanding, this is the more dignified side, for from the altar cross it lies to the right (i.e., to the right of the Crucified). Also, where the altar is oriented to the east, the Gospel side faces north. The north symbolizes the darkness into which the light of the Gospel is to shine (cf. John 1:5).
In solemn Masses, incense is used. In a sung Mass, the deacon asks the priest for the blessing. Otherwise, the priest himself, standing in the center before the altar, briefly lifts his eyes to the cross, lowers them again, places his folded hands on the altar, and prays deeply bowed:

Latin German
Munda cor meum ac lábia mea, omnípotens Deus, qui lábia Isaíæ Prophétæ cálculo mundásti ígnito: ita me tua grata miseratióne dignáre mundáre, ut sanctum Evangélium tuum digne váleam nuntiáre. Per Christum Dóminum nostrum. Amen. Cleanse my heart and my lips, almighty God, who cleansed the lips of the prophet Isaiah with burning coal. So also cleanse me in Your gracious mercy, that I may be worthy to proclaim Your holy Gospel. Through Christ our Lord. Amen.

The following prayer is omitted in the Requiem.

Latin German
Iube, Dómine, benedicere. Grant, Lord, the blessing.
Dóminus sit in corde meo et in lábiis meis: ut digne et competénter annúntiem Evangélium suum. Amen. May the Lord be in my heart and on my lips, that I may worthily and fittingly proclaim His Gospel. A
men.

In the levitated office, a Gospel procession follows, and the Book of the Gospels is incensed before the deacon solemnly sings the Gospel.
Otherwise, the priest himself sings or reads the Gospel.
As a sign of alert readiness, all stand up.

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Sequéntia ✠ sancti Evangélii secúndum N. ℣ From the holy Gospel according to ✠ N.
℟ Glória tibi, Dómine. ℟ Glory to you, O Lord.

Gospel

⊙ Gospel (to be found on the corresponding day or feast)

After the Gospel, the response is ℟ Laus tibi, Christe. / Praise to you, Christ.

Latin German
℟ Laus tibi, Christe. ℟ Praise to you, Christ.

Meanwhile, the priest reverently kisses the beginning of the Gospel and says:

Latin German
Per evangélica dicta deleántur nostra delícta. Through the words of the Gospel may our sins be blotted out.

Homily

A homily may follow at this point.

Credo

Then the priest prays, depending on the liturgical day, the Creed in the center of the altar. At the places marked with ° one bows the head and makes the sign of the cross at the ✠ at the end.

Latin German
Credo in unum ° Deum, I believe in one ° God,
Patrem omnipoténtem, the almighty Father,
factórem cæli et terræ, Creator of heaven and earth,
visibílium ómnium, et invisibílium. of all things visible and invisible.
Et in unum Dóminum ° Iesum Christum, And in one Lord ° Jesus Christ,
Fílium Dei unigénitum. God's only begotten Son.
Et ex Patre natum ante ómnia sǽcula. He is born of the Father before all ages.
Deum de Deo, God from God,
lumen de lúmine, Light from Light,
Deum verum de Deo vero. true God from true God;
Génitum, non factum, begotten, not made,
consubstantiálem Patri: consubstantial with the Father;
per quem ómnia facta sunt. through him all things were made.
Qui propter nos hómines, et propter nostram salútem descéndit de cælis. For us men and for our salvation he came down from heaven.

At the following verse all kneel. Additionally, on the Feast of the Annunciation and during the Christmas Octave, one bows the head.

Latin German
Et incarnátus est de Spíritu Sancto ex María Vírgine: He became flesh by the Holy Spirit from Mary, the Virgin,
Et homo factus est. and became man.
Latin German
Crucifíxus étiam pro nobis: sub Póntio Piláto He was even crucified for us; under Pontius Pilate
passus, et sepúltus est. he suffered death and was buried.
Et resurréxit tértia die, secúndum Scriptúras. He rose again on the third day, according to the Scriptures.
Et ascéndit in cælum: He ascended into heaven
sedet ad déxteram Patris. and is seated at the right hand of the Father.
Et íterum ventúrus est cum glória He will come again in glory,
iudicáre vivos et mórtuos: to judge the living and the dead,
cuius regni non erit finis. and his kingdom will have no end.
Et in Spíritum Sanctum, I believe in the Holy Spirit,
Dóminum, et vivificántem: the Lord and giver of life,
qui ex Patre, Filióque procédit. who proceeds from the Father and the Son.
Qui cum Patre et Fílio simul ° adorátur et conglorificátur: He is adored and glorified together with the Father and the Son °;
qui locútus est per Prophétas. he has spoken through the prophets.
Et unam sanctam cathólicam et apostólicam Ecclésiam. I believe in one, holy, catholic, and apostolic Church.
Confíteor unum baptísma in remissiónem peccatórum. I confess one baptism for the forgiveness of sins.
Et exspécto resurrectiónem mortuórum. I await the resurrection of the dead.
Et vitam ✠ ventúri sæculi. Amen. ✠ And the life of the world to come. Amen.

Mass of the Offering

Offertory

The Offertory combines various elements of preparation and presentation of the gifts, which are to be included in the sacrifice of Christ, into a harmonious unity. Its 'frame' is formed by the introductory Orémus, together with the concluding Secret.
The priest kisses the altar, turns around, spreads both arms toward the people, and says:

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Orémus. ℣ Let us pray.

Offertory

The schola sings and the priest recites the antiphon for the Offertory.

⊙ Offertory> (to be found on the corresponding day or feast)

In the solemn Mass, the subdeacon now carries the veiled chalice with the host to the altar. He is followed by the altar servers with water and wine.

Offering of the Bread

The veil is removed from the chalice, for which the altar servers give a bell signal to draw the attention of the faithful to the offering that is now beginning.
The host on the paten and the wine in the chalice are primarily the Church's offerings. At the same time, they point beyond themselves, for they are also symbols of the offering person. Both the celebrating priest and the assembled faithful are to unite their own sacrifice with the sacrifice of Jesus Christ by renewing their personal dedication to God and, as it were, placing themselves on the paten.

Latin German
Súscipe, sancte Pater, omnipotens ætérne Deus, hanc immaculátam hóstiamtiam, quam ego indígnus fámulus tuus óffero tibi Deo meo vivo et vero, pro innumerábilibus peccátis, et offensiónibus, et neglégentiis meis, et pro ómnibus circumstántibus, sed et pro ómnibus fidélibus christiánis vivis atque defúnctis: ut mihi, et illis profíciat ad salútem in vitam ætérnam. Amen. Accept, holy Father, almighty, eternal God, this immaculate offering, which I, your unworthy servant, present to you, my living and true God, for my countless sins, faults, and negligences, for all those present and also for all living and deceased Christian faithful, so that it may be for my salvation and theirs, for eternal life. Amen.

Mixing of Wine and Water

As the priest mixes a little water into the wine, he is imitating exactly what Jesus also did according to the custom of the time at the Last Supper.
The rite of mixing again points to the fact that the sacrifice of those present is to be united with the sacrifice of Jesus. It can also be seen as a reference to the union of divine and human nature in Jesus Christ, with the wine signifying his divinity and the water his human nature. Ultimately, it is about the mystery of our own redemption, for just as the drop of water is mingled with the wine, so in baptism the person is, as it were, immersed into the triune God. Through sanctifying grace, we are filled with divine life and “partakers of the divine nature” (2 Peter 1:4).
During the following prayer, the priest makes the sign of the cross over the water and puts a small part of it into the chalice. The sign of the cross is omitted in the Requiem.

Latin German
Deus ✠, qui humánæ substántiæ dignitátem mirabíliter condidísti, et mirabílius reformásti: da nobis per hujus aquæ et vini mystérium ejus divinitátis esse consórtes, qui humanitátis nostræ fíeri dignátus est párticeps, Jesus Christus, Fílius tuus, Dóminus noster: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus: per ómnia sǽcula sæculórum. Amen. God ✠, who have wonderfully established the dignity of human nature and even more wonderfully renewed it, grant that through the mystery of this water and wine we may be made partakers of his divinity, who deigned to become partaker of our humanity, Jesus Christ, your Son, our Lord, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. Amen.

Offering of the Chalice

The priest holds up the chalice and offers it, speaking with eyes raised:

Latin German
Offérimus tibi, Dómine, cálicem salútáris, tuam deprecántes cleméntiam: ut in conspéctu divínæ maiestátis tuæ, pro nostra et totíus mundi salúte, cum odóre suavitátis ascéndat. Amen. We offer you, Lord, the chalice of salvation and beseech your mercy, that it may ascend before your divine majesty for our salvation and that of the whole world, with a sweet fragrance. Amen.

He places the chalice on the corporal and covers it with the pall.

Self-Offering

In the following prayer, the idea of self-sacrifice is clearly expressed. Outwardly, the priest assumes a humbly bowed posture, while the Church puts on his lips the prayer of the three youths in the fiery furnace. Because these young heroes had refused to worship the idols of Babylon, they were thrown into a blazing furnace, but in the midst of the flames they remained unharmed and, in praise, offered themselves to God (Dan 3:38-40).

Latin German
In spíritu humilitátis et in ánimo contríto suscipiámur a te, Dómine: et sic fiat sacrifícium nostrum in conspéctu tuo hódie, ut pláceat tibi, Dómine Deus. In the spirit of humility and with contrite heart may we be accepted by you, Lord, and so may our sacrifice be made in your sight today, that it may be pleasing to you, Lord and God.

Invocation of the Holy Spirit

The priest stands upright, raises his eyes and hands, and then blesses the offerings as he prays:

Latin German
Veni, sanctificátor omnípotens ætérne Deus: et béne ✠ dic hoc sacrifícium, tuo sancto nómine præparátum. Come, Sanctifier, almighty, eternal God, and bless ✠ this sacrifice, which is prepared for your holy name.

In the solemn Mass, first the offerings, then the altar, the priest, the clergy, and finally the faithful are incensed. While the priest places the grains of incense on the glowing coal, he prays:

Latin German
Per intercessiónem beáti Michaélis Archángeli, stántis a dextris altáris incénsi, et ómnium electórum suórum, incénsium istud dignétur Dóminus bene ✠ dícere, et in odórem suavitátis accípere. Per Christum, Dóminum nostrum. Amen. Through the intercession of the holy Archangel Michael, who stands at the right of the altar of incense, and all his elect, may the Lord deign to bless ✠ this incense and accept it as a sweet fragrance. Through Christ, our Lord. Amen.

Now the priest raises the thurible in precisely prescribed cross-shaped and circular swings over the chalice and host, thereby expressing their separation and designation as offerings. A similar rite already existed in the Old Testament (Ex 29,24 f.).

Latin German
Incénsum istud a te benedíctum ascéndat ad te, Dómine: et descéndat super nos misericórdia tua. May this incense, blessed by you, rise up to you, Lord, and may your mercy descend upon us.

While the altar is being incensed, he prays:

Latin German
Dirigátur, Dómine, orátio mea, sicut incénsum, in conspéctu tuo: elevátio mánuum meárum sacrifícium vespertínum. Pone, Dómine, custódiam ori meo, et óstium circumstántiæ lábiis meis: ut non declínet cor meum in verba malítiæ, ad excusándas excusatiónes in peccátis. May my prayer, Lord, be directed like incense before your face, the lifting up of my hands be before you like an evening sacrifice. Set, Lord, a guard at my mouth and a protective gate at my lips, so that my heart may not slip into words of wickedness, to justify itself in sins under pretexts.

When returning the thurible, he says:

Latin German
Accéndat in nobis Dóminus ignem sui amóris, et flammam ætérnæ caritátis. Amen. May the Lord kindle in us the fire of his love and the flame of eternal devotion. Amen.

Hand Washing

Now the priest especially cleanses again the four fingertips with which he will soon touch the Body of the Lord (but if the altar was incensed, the whole hands), and recites:

Psalm 25, 6–12

Latin German
Lavábo inter innocéntes manus meas: et circúmdabo altáre tuum, Dómine: Among the innocent will I wash my hands and circle your altar, O Lord,
Ut áudiam vocem laudis, et enárrem univérsa mirabília tua. to hear the voice of praise and tell all your wonders.
Dómine, diléxi decórem domus tuæ et locum habitatiónis glóriæ tuæ. I love, Lord, the beauty of your house and the dwelling place of your glory.
Ne perdas cum ímpiis, Deus, ánimam meam, et cum viris sánguinum vitam meam: Do not destroy with the wicked, God, my soul, and with men full of blood my life,
In quorum mánibus iniquitátes sunt: déxtera eórum repléta est munéribus. in whose hands is injustice, but their right hand is full of gifts.
Ego autem in innocéntia mea ingréssus sum: rédime me et miserére mei. But I have walked in my innocence, redeem me and have mercy on me.
Pes meus stetit in dirécto: in ecclésiis benedícam te, Dómine. My foot stands on a straight path, in the assemblies I will praise you, Lord.
Glória Patri, et Fílio, et Spíritui Sancto. Glory be to the Father and to the Son and to the Holy Spirit.
Sicut erat in princípio, et nunc, et semper: et in sǽcula sæculórum. Amen. As it was in the beginning, so also now and always and forever. Amen.

Offering to the Most Holy Trinity

In the middle of the altar, the priest lifts his eyes to the cross, lowers them again, places his folded hands on the altar in a slight bow, and says:

Latin German
Súscipe, sancta Trínitas, hanc oblatiónem, quam tibi offérimus ob memóriam passiónis, resurrectiónis et ascensiónis Iesu Christi, Dómini nostri: Receive, Holy Trinity, this offering which we present to you in memory of the passion, resurrection, and ascension of our Lord Jesus Christ
et in honórem beátæ Maríæ semper Vírginis, et beáti Ioánnis Baptístæ et sanctórum Apostolórum Petri et Pauli, et istórum et ómnium Sanctórum: and in honor of the blessed ever-virgin Mary, of Saint John the Baptist, of the holy apostles Peter and Paul, as well as these (whose relics rest in the altar) and all the saints,
ut illis profíciat ad honórem, nobis autem ad salútem: that it may be for their honor, but for our salvation
et illi pro nobis intercédere dignéntur in cælis, quorum memóriam ágimus in terris. and that they may deign to intercede for us in heaven, whose memory we celebrate on earth.
Per eúndem Christum, Dóminum nostrum. Amen. Through him, Christ our Lord. Amen.

Petition to the Faithful

The priest kisses the altar and turns to the people one last time before finally entering the innermost part of the sanctuary to be—like Moses—alone with God.
Through the words “my and your sacrifice” it becomes clear that the active participation of the faithful consists in a real co-offering and that priest and people are united in a holy sacrificial community,
but that the actual eucharistic act of sacrifice is performed solely by the priest, to whom the faithful join themselves.

Latin German
℣ Oráte, fratres: ut meum ac vestrum sacrifícium acceptábile fiat apud Deum Patrem omnipoténtem. ℣ Pray, brethren, that my and your sacrifice may be acceptable to God, the almighty Father.

The altar servers respond:

Latin German
℟ Súscipiat Dóminus sacrifícium de mánibus tuis ad laudem et glóriam nóminis sui, ad utilitátem quoque nostram, totiúsque Ecclésiæ suæ sanctæ. ℟ May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our benefit and for his whole holy Church.
℣ Amen. ℣ Amen.

Secret

At the conclusion of the offering, the priest silently prays the Secret.

⊙ Secret (to be found at the appropriate day or feast)

The conclusion of the Secret is sung or spoken aloud by the priest, thus also introducing the main part of the Holy Mass:

Latin German
℣ Per ómnia sǽcula sæculórum. ℣ From eternity to eternity.
℟ Amen. ℟ Amen.

Consecration

Now follows the heart of the Holy Mass, the consecration of the Eucharistic gifts, the transformation of the substance of bread and wine.
In it, Jesus himself, through the priest, makes his sacrifice on the cross sacramentally present in a mysterious way,
and the Church offers it to the Father as a sacrifice.
Let us approach this unfathomably great mystery with deep reverence!

Preface

The Preface is a solemn chant leading into the Canon. At the center of the introductory dialogue are the two invitations sursum corda and grátias agámus. With hearts lifted up to God and in the spirit of deepest gratitude, we enter with the priest into the sacrifice of Jesus Christ and unite our praise with that of the angels.

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Sursum corda. ℣ Lift up your hearts.
℟ Habémus ad Dóminum. ℟ We have them with the Lord.
℣ Grátias agámus Dómino, Deo nostro. ℣ Let us give thanks to the Lord our God.
℟ Dignum et iustum est. ℟ It is right and just.

On days without their own Preface, the usual Preface (p. 48) is prayed; on Sundays after Epiphany and Pentecost, the Preface of the Most Holy Trinity (p. 37).

The proper Prefaces are:
- p. 29 for Advent
- p. 30 for Christmas season
- p. 30 for the time after Epiphany
- p. 31 for Lent
- p. 32 for Passiontide (and in Masses of the Holy Cross)
- p. 32 for Easter season
- p. 33 for the Feast of the Ascension of Christ
- p. 34 in Masses in honor of the Most Sacred Heart of Jesus
- p. 35 in Masses in honor of Christ the King
- p. 36 in Masses in honor of the Most Blessed Sacrament
- p. 37 in Masses in honor of the Holy Spirit
- p. 38 in Masses in honor of the Most Holy Trinity
- p. 39 in Masses in honor of the Blessed Virgin Mary
- p. 40 in Masses in honor of St. Joseph
- p. 41 in Masses in honor of the Holy Apostles
- p. 42 in Masses in honor of the Holy Angels
- p. 42 in Masses in honor of St. John the Baptist
- p. 43 in Masses in honor of Holy Martyrs
- p. 44 in Masses in honor of Saints and Patrons
- p. 46 in Masses for the Dedication of a Church
- p. 47 Nuptial Preface
- p. 48 usual Preface
- p. 49 in Masses for the Dead

Then continue on page 50

Sanctus

The first half of the Sanctus is taken from the vision of the prophet Isaiah (Is 6:1–4). In it, the angels of heaven pay homage to the triune God. The second half recalls Jesus' entry into Jerusalem on Palm Sunday (Mt 21:9).
The priest prays it in a slightly bowed posture and makes the sign of the cross at the ✠ at the end.

Latin German
Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Holy, Holy, Holy, Lord, God of Hosts.
Pleni sunt cæli et terra glória tua. Heaven and earth are full of your glory.
Hosánna in excélsis. Hosanna in the highest!
✠ Benedíctus, qui venit in nómine Dómini. ✠ Blessed is he who comes in the name of the Lord!
Hosánna in excélsis. Hosanna in the highest!

Canon of the Mass

About the Eucharistic Prayer, the Roman Canon of the Mass, the Council of Trent says:
“The holy must be administered in a holy manner. Since there is nothing more holy than this sacrifice, the Catholic Church, in order to offer and receive it worthily and reverently, has for many centuries introduced the holy Canon. It is free from all error and contains nothing that does not breathe holiness and piety and raise the hearts of those offering it to God.” (22nd Session [1562], Chapter 4)

The Canon is carried out in reverent silence. This silence is like a veil that conceals and protects the holy. It expresses humility, for before what happens here, man must fall silent (cf. Hab 2:20). Just as God revealed himself to the prophet Elijah on Sinai in the gentle whisper (1 Kings 19:11–13), so too did the Incarnation, the birth, and the resurrection of Jesus take place in holy silence.
The Canon silence invites the faithful to pray “inwardly” and, by virtue of the power they received in baptism, to unite themselves as co-offerers with the sacrificing priest.

Te igitur

The priest raises his hands and eyes, then bows down to the altar, kisses it, and makes three signs of the cross over the offerings.

Latin German
Te igitur, clementíssime Pater, per Iesum Christum, Fílium tuum, Dóminum nostrum, súpplices rogámus ac pétimus, uti accépta hábeas et benedícas, Therefore, most merciful Father, we humbly ask and beseech you through Jesus Christ, your Son, our Lord, that you would accept and bless
hæc ✠ dona, these ✠ gifts,
hæc ✠ múnera, these ✠ offerings,
hæc ✠ sancta sacrifícia illibáta. these ✠ holy and unblemished sacrifices.

In primis

Now the priest invokes the communion of the Church and prays for her.

Latin German
In primis, quæ tibi offérimus pro Ecclésia tua sancta cathólica: Above all, we offer them to you for your holy Catholic Church,
quam pacificáre, custodíre, adunáre et régere dignéris toto orbe terrárum: which you are pleased to grant peace, guard, unite, and govern throughout the whole world,
una cum fámulo tuo Papa nostro N. in union with your servant, our Pope N.,
et Antístite nostro N. and our Bishop N.
et ómnibus orthodóxis, atque cathólicæ et apostólicæ fídei cultóribus. and with all orthodox promoters of the Catholic and apostolic faith.

Memento for the Living

In the following prayer, during which the priest pauses briefly, it is noteworthy that the faithful present are designated as those for whom the sacrifice is offered.and who, in faith and loving devotion, also offer themselves.<\/p> <\/blockquote>

Latin German
Memento, Domine, famulorum famularumque tuarum N. et N. Remember, Lord, your servants and handmaids N. and N.
et omnium circumstantium, quorum tibi fides cognita est et nota devotio, and all those present, whose faith and devotion you know
pro quibus tibi offerimus: for whom we offer this sacrifice.
vel qui tibi offerunt hoc sacrificium laudis, But they themselves also offer you this sacrifice of praise
pro se suisque omnibus: for themselves and for all their own,
pro redemptione animarum suarum, for the salvation of their souls,
pro spe salutis et incolumitatis suae: for the hope of salvation and well-being.
tibique reddunt vota sua aeterno Deo, vivo et vero. To you, the eternal, living, and true God, they fulfill their vows.

Communicantes

This prayer, which refers to communion with the triumphant Church in heaven, has its own beginning for Christmas, Epiphany, Holy Thursday, Easter, Ascension, and Pentecost.

Latin German
Communicantes, et memoriam venerantes, We place ourselves in communion
in primis gloriosae semper Virginis Mariae, and above all, we reverently commemorate
Genetricis Dei et Domini nostri Iesu Christi: ✝ the glorious ever-virgin Mary, Mother of our God and Lord Jesus Christ, ✝

At this point, the following is continued:

Latin German
✝ sed et beati Ioseph, eiusdem Virginis Sponsi, ✝ but also of Saint Joseph, the Bridegroom of this Virgin,
et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Iacobi, Ioannis, Thomae, as well as your holy Apostles and Martyrs Peter and Paul, Andrew, James, John, Thomas,
Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: James, Philip, Bartholomew, Matthew, Simon, and Thaddeus,
Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, John, and Paul,
Cosmae et Damiani: Cosmas and Damian
et omnium Sanctorum tuorum: quorum meritis precibusque concedas, and all your Saints. Through their merits and intercession, grant,
ut in omnibus protectionis tuae muniamur auxilio. that in all things we may be protected by your help.
Per eundem Christum, Dominum nostrum. Amen. Through the same Christ, our Lord. Amen.

Hanc igitur

The following prayer has its own form on Holy Thursday, Easter and Pentecost (see below), and in the Mass for the consecration of a bishop. While the priest extends his hands over the offerings, a signal is given with the altar bell. Now the holy consecration is imminent.

Latin German
Hanc igitur oblationem servitutis nostrae, This offering of our service
sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: ✝ and of your whole family, graciously accept, we beseech you, Lord. ✝
Latin German
✝ diesque nostros in tua pace disponas, ✝ Arrange our days in your peace
atque ab aeterna damnatione nos eripe, and command that we be delivered from eternal damnation
et in electorum tuorum iubeas grege numerari. and be numbered among the flock of your elect.
Per Christum, Dominum nostrum. Amen. Through Christ, our Lord. Amen.

Quam oblationem

Once again, the priest asks God for the transformation of the offerings.

Latin German
Quam oblationem tu, Deus, in omnibus, Make this offering, O God, in every respect,
quaesumus, we beseech you,
bene ✠ dictam, ✠ blessed,
adscri ✠ ptam, ✠ enrolled,
ra ✠ tam, ✠ valid,
rationabilem, reasonable and
acceptabilemque facere digneris, acceptable
ut nobis Cor ✠ pus et Sán ✠ guis fiat dilectissimi Filii tui, Domini nostri Iesu Christi. so that it may become for us ✠ the Body and ✠ Blood of your most beloved Son, our Lord Jesus Christ.

Transformation of Bread and Wine

Everything up to this point served as preparation for the great event that now takes place. As a sign that Christ himself is present in the priest to make his sacrifice present, the altar servers touch the hem of the chasuble during the consecration (cf. Mk 6:56).
Whoever is able, will now in reverenrcht kneel down.

Latin German
Qui prídie quam paterétur, accépit panem in sanctas ac venerábiles manus suas, On the evening before he suffered, he took bread into his holy and venerable hands,
et elevátis óculis in cælum ad te Deum, Patrem suum omnipoténtem, and with eyes raised to heaven, to you, God, his almighty Father,
tibi grátias agens, bene ✠ dixit, fregit, deditque discípulis suis, giving you thanks, he ✠ blessed it, broke it, and gave it to his disciples
dicens: Accípite, et manducáte ex hoc omnes. saying: Take this, all of you, and eat of it,
Latin German
Hoc est enim for this is
Corpus meum. my body.

Immediately after these words, the priest kneels and adores the Body of the Lord. Then he shows HIM, highly elevated, to the people.
Out of reverence for the Most Holy, the priest keeps together the four fingers with which he has touched the holy Host from now on.

Latin German
Símili modo postquam cenátum est, accípiens et hunc præclárum Cálicem In the same way, after the meal, he also took this precious chalice
in sanctas ac venerábiles manus suas: into his holy and venerable hands,
item tibi grátias agens, bene ✠ dixit, and giving you thanks, he ✠ blessed it as well
deditque discípulis suis, dicens: Accípite, et bíbite ex eo omnes. and gave it to his disciples, saying: Take this, all of you, and drink from it,
Latin German
Hoc est enim Calix Sánguinis mei, for this is the chalice of my blood,
novi et ætérni testaménti: of the new and eternal covenant
mystérium fídei: – the mystery of faith –,
qui pro vobis et pro multis effundétur in remissiónem peccatórum. which will be poured out for you and for many for the forgiveness of sins.
Latin German
Hæc quotiescúmque fecéritis, in mei memóriam faciétis. As often as you do this, do it in memory of me.

The priest also adores the Precious Blood and shows the chalice to the people.
Through the eucharistic transformation of substance (Transsubstantiation), the inner substance, not the outward appearance, of bread and wine was changed. We profess that now under the eucharistic appearances, Jesus Christ himself is truly, really, and essentially present with flesh and blood, with divinity and humanity.
Following the example of Jesus, the holy transformation was carried out in two parts, in order to represent his death on the cross in a mystical way through the separate presence of his holy body and his precious blood.

Unde et memores

The following two prayers are spoken by the priest with raised and outstretched hands, in the posture of the “Orante”.

Latin German
Unde et mémores, Dómine, nos servi tui, Therefore, as we celebrate the memorial, Lord, we, your servants,
sed et plebs tua sancta, eiusdem Christi Fílii tui, Dómini nostri, but also your holy people, of the same blessed passion,
tam beátæ passiónis, nec non et ab ínferis resurrectiónis, the resurrection from the dead
sed et in cælos gloriósæ ascensiónis: and the glorious ascension into heaven of your Son,
offérimus præcláræ maiestáti tuæ de tuis donis ac datis, our Lord Jesus Christ, we offer to your glorious majesty
hóstiam ✠ puram, hóstiam ✠ sanctam, hóstiam ✠ immaculátam, from your gifts and presents a pure ✠ sacrifice, a holy ✠ sacrifice, an immaculate ✠ sacrifice,
Panem ✠ sanctum vitæ ætérnæ, et Cálicem ✠ salútis perpétuæ. the holy ✠ bread of eternal life and the ✠ chalice of everlasting salvation.

Supra quæ

The prayer recalls the salvation-historical connections from the first sacrifice of Abel through the sacrifices of Abraham and Melchizedek up to their fulfillment in the sacrifice of Jesus on the cross.

Latin German
Supra quæ propítio ac seréno vultu respícere dignéris: Upon these, may you look with gracious and kindly face
et accépta habére, sicut accépta habére dignátus es múnera púeri tui iusti Abel, and accept them as you were pleased to accept the gifts of your righteous servant Abel,
et sacrifícium patriárchæ nostri Abrahæ: the sacrifice of our patriarch Abraham
et quod tibi obtulit summus sacérdos tuus Melchísedech, and what your high priest Melchizedek offered you,
sanctum sacrifícium, immaculátam hóstiam. a holy sacrifice, an unblemished offering.

Supplices te rogamus

The priest prays deeply bowed, then kisses the altar and makes over the holy species and also over himself selis the sign of the cross.

Latin German
Súpplices te rogámus, Omnípotens Deus: Humbly beseeching, we ask you, almighty God:
iube hæc perférri per manus sancti Angeli tui Let this be carried through the hands of your holy angel
in sublíme altáre tuum, in conspéctu divínæ maiestátis tuæ: to your heavenly altar, before the face of your divine majesty,
ut, quotquot ex hac altáris participatióne so that all of us, who through this participation at the altar
sacrosánctum Fílii tui Cor ✠ pus et Sán ✠ guinem sumpsérimus, have received the most holy ✠ Body and the ✠ Blood of your Son,
omni benedictióne cælésti et grátia repleámur. may be filled with every heavenly blessing and grace.
Per eúndem Christum, Dóminum nostrum. Amen. Through the same Christ, our Lord. Amen.

Memento for the Deceased

After the priest has prayed for the blessing of the living before the holy consecration, he now also prays for the deceased.

Latin German
Meménto étiam, Dómine, famulórum famularúmque tuárum N. et N., qui nos præcessérunt cum signo fidei, et dórmient in somno pacis. Remember also, Lord, your servants and handmaids N. and N., who have gone before us with the sign of faith and now rest in peace.
Ipsis, Dómine, et ómnibus in Christo quiescéntibus Lord, we beseech you, grant to them and to all who rest in Christ
locum refrigérii, lucis et pacis ut indúlgeas, deprecámur. the place of refreshment, light, and peace.
Per eúndem Christum, Dóminum nostrum. Amen. Through the same Christ, our Lord. Amen.

Nobis quoque

This prayer is especially for the clergy present. The priest speaks the first words a little louder. He himself and the clergy present strike their breasts.

Latin German
Nobis quoque peccatóribus fámulis tuis, Also to us sinners, your servants,
de multitúdine miseratiónum tuárum sperántibus, who hope in the abundance of your mercy,
partem áliquam et societátem donáre dignéris, graciously grant a share and fellowship
cum tuis sanctis Apóstolis et Mártyribus: with your holy apostles and martyrs:
cum Ioánne, Stéphano, Matthía, Bárnaba, Ignátio, Alexándro, Marcellíno, Petro, Felicitate, Perpétua, Agatha, Lúcia, Agnéte, Cæcília, Anastásia, with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia
et ómnibus Sanctis tuis: and all your saints.
intra quorum nos consórtium, non aestímator mériti, sed véniæ, quáesumus, largítor admítte. Admit us into their fellowship, not as appraisers of our merit, but, we ask, as bestower of grace.
Per Christum, Dóminum nostrum. Through Christ, our Lord.

Per quem

In early Christian times, a blessing of natural goods took place at this point. The “Per quem” is a fixed concluding formula of ancient blessing prayers. Even today, at the Chrism Mass on Holy Thursday, the oil of the sick is blessed at this point.

Latin German
Per quem hæc ómnia, Dómine, semper bona creas, Through him you always create all these gifts, Lord,
sanctí ✠ ficas, vivi ✠ ficas, bene ✠ dícis you ✠ sanctify, ✠ enliven, ✠ bless them
et præstas nobis. and grant them to us.

Per ipsum

The priest makes three signs of the cross with the host over the chalice and then two signs of the cross over the corporal. At the words “omnis honor et glória” he raises host and chalice to once again express the offering of that sacrifice through which the heavenly Father receives “all honor and glory”. At this point, a bell is rung.

Latin German
Per ✠ ipsum, et cum ✠ ipso, et in ✠ ipso, Through ✠ him and with ✠ him and in ✠ him
est tibi Deo Patri ✠ omnipoténti, is to you, God, almighty ✠ Father,
in unitáte Spíritus ✠ Sancti, in the unity of the Holy ✠ Spirit,
omnis honor, et glória. all honor and glory.

And with a raised voice he sings or says:

Latin German
℣ Per ómnia sǽcula sæculórum. ℣ For ever and ever.
℟ Amen. ℟ Amen.

Pater noster

The Lord's Prayer solemnly concludes the Canon and, especially through its fourth petition, which does not mean only earthly bread, also serves as a transition to Holy Communion.

hen:
Latin German
℣ Orémus: Præcéptis salútaribus móniti, et divína institutione formáti, audémus dícere: ℣ Let us pray. Admonished by saving precepts and instructed by divine teaching, we dare to say:
Latin German
Pater noster, qui es in cælis: Our Father in heaven,
Sanctificétur nomen tuum: hallowed be Your name,
Advéniat regnum tuum: Your kingdom come,
Fiat volúntas tua, Your will be done,
sicut in cælo, et in terra. on earth as it is in heaven.
Panem nostrum cotidiánum da nobis hódie: Give us this day our daily bread;
Et dimítte nobis débita nostra, and forgive us our debts,
sicut et nos dimíttimus debitóribus nostris. as we also forgive our debtors,
Et ne nos indúcas in tentatiónem. and lead us not into temptation,
℟ Sed líbera nos a malo. ℟ but deliver us from evil.
℣ Amen. ℣ Amen.

Embolism

In the embolism, the last petition of the Our Father is continued and interpreted. With the subsequent Pax, the Canon is finally brought to a close.

Latin German
Líbera nos, quǽsumus, Dómine, Deliver us, we beseech You, Lord,
ab ómnibus malis, prætéritis, præsentibus et futúris: from all evils, past, present, and future,
et intercedénte beáta et gloriósa semper Vírgine Dei Genetríce María, and by the intercession of the blessed and glorious ever-Virgin and Mother of God Mary,
cum beátis Apóstolis tuis Petro et Paulo, of the holy Apostles Peter and Paul
atque Andréa, et ómnibus Sanctis, as well as Andrew and all the Saints
da propítius pacem in diébus nostris: graciously grant peace in our days,
ut, ope misericórdiæ tuæ adiúti, so that, aided by Your mercy,
et a peccáto simus semper líberi we may always be free from sin
et ab omni perturbatióne secúri. and safe from all distress.
Per eúndem Dóminum nostrum Iesum Christum, Fílium tuum: Through our Lord Jesus Christ, Your Son,
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus: who lives and reigns with You in the unity of the Holy Spirit, God,

At this point, the priest breaks the Host over the chalice into two parts. In this way, the sacrificial death of Jesus and the opening of His holy side are symbolically represented once again. This symbol was felt so strongly by the early Christians that they used the term “breaking of bread” to refer to the entire Eucharistic sacrifice (cf. Acts 2:42). The priest places the right half of the holy Host on the paten and breaks off a small piece from the left half, with which he makes three signs of the cross over the chalice with the following words.

Latin German
℣ Per ómnia sǽcula sæculórum. ℣ for ever and ever.
℟ Amen. ℟ Amen.
Latin German
℣ Pax ✠ Dómini sit ✠ semper vobís ✠ cum. ℣ The peace ✠ of the Lord ✠ be always with ✠ you.
℟ Et cum spíritu tuo. ℟ And with your spirit.

Then he lets the small piece of the Host fall into the chalice. Just as the divided consecration previously pointed to the violent sacrificial death, so the mingling of both species can be interpreted as a symbolic reunion of the Body and Blood of Christ, representing the Resurrection.

Latin German
Hæc commíxtio, et consecrátio Córporis et Sánguinis Dómini nostri Iesu Christi, fiat accipiéntibus nobis in vitam ætérnam. Amen. This mingling and consecration of the Body and Blood of our Lord Jesus Christ may it be for us who receive it unto eternal life. Amen.

Communion

It is in accordance with the “logic of love” that it seeks closeness to the beloved and desires to be united with him. That is precisely the meaning of the Eucharistic sacrament. “Communio” translates as “union”, for in Holy Communion we, as members of His Church, are united with the Lord together with it. That divine love, which gave itself for us on the cross, thus calls us to give ourselves to it as well, with all our heart, with all our soul, and with all our strength (cf. Mk 12:30).
Jesus says: “Whoever eats my flesh and drinks my blood remains in me and I in him.” (Jn 6:56)

Agnus Dei

When Abraham's faith was tested by God and he went to sacrifice with his beloved son, Isaac asked: “Where is the lamb for the sacrifice?” Abraham answered with a prophetic word: “God himself will provide the lamb for the sacrifice.” In the thicket, Abraham then found not a lamb, but a ram (cf. Gen 22:6–13). The prophecy of Abraham was fulfilled in its full sense only in Him to whom John the Baptist pointed when he said: “Behold the Lamb of God, who takes away the sins of the world.” (Jn 1:29) At each word “nobis” one strikes oneself (except in the Requiem) on the breast with the right hand.

Latin German
Agnus Dei, qui tollis peccáta mundi: miserére nobis. Lamb of God, You take away the sins of the world, have mercy on us.
Agnus Dei, qui tollis peccáta mundi: miserére nobis. Lamb of God, You take away the sins of the world, have mercy on us.
Agnus Dei, qui tollis peccáta mundi: dona nobis pacem. Lamb of God, You take away the sins of the world, grant us peace.

Prayer for Peace

This prayer refers to Jesus' farewell discourses (Jn 14:27) and serves as a vivid reminder of the mystery of priestly authority. The priest is called in a special way to live a holy life, but even an unworthy priestly way of life cannot diminish the dignity and efficacy of the sacraments (cf. CCC 1584). – In the Requiem, Fr

prayer of intercession and kiss of peace.

Latin German
Dómine Iesu Christe, Lord Jesus Christ,
qui dixísti Apóstolis tuis: who said to your apostles:
Pacem relínquo vobis, pacem meam do vobis: Peace I leave with you, my peace I give to you,
ne respícias peccáta mea, do not look at my sins,
sed fidem Ecclésiæ tuæ; but at the faith of your Church,
eámque secúndum voluntátem tuam pacificáre and according to your will graciously grant her peace
et coadunáre dignéris: and unity,
Qui vivis et regnas Deus per ómnia sǽcula sæculórum. Amen. you who live and reign, God, forever and ever. Amen.

In the solemn liturgy, the priest and deacon now kiss the altar, and the priest gives the deacon the kiss of peace. The deacon then passes it to the clergy present.

Latin German
℣ Pax tecum. ℣ Peace be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.

Communion Prayers

The following two prayers are also especially suitable for the faithful as preparation for Holy Communion.

Latin German
Dómine Iesu Christe, Fili Dei vivi, Lord Jesus Christ, Son of the living God,
qui ex voluntáte Patris, coopérante Spíritu Sancto, who, according to the will of the Father, with the cooperation of the Holy Spirit,
per mortem tuam mundum vivificásti: by your death have given life to the world,
líbera me per hoc sacrosánctum Corpus et Sánguinem tuum deliver me by this your most holy Body and Blood
ab ómnibus iniquitátibus meis et univérsis malis: from all my sins and from every evil.
et fac me tuis semper inhærére mandátis, Grant that I may always remain faithful to your commandments,
et a te numquam separári permíttas: and never permit me to be separated from you,
Qui cum eódem Deo Patre et Spíritu Sancto vivis et regnas Deus in sǽcula sæculórum. Amen. You who live and reign with God the Father and the Holy Spirit, God, forever and ever. Amen.
Latin German
Percéptio Córporis tui, The reception of your Body,
Dómine Iesu Christe, Lord Jesus Christ,
quod ego indignus súmere præsumo, which I, unworthy, dare to receive,
non mihi provéniat in iudícium et condemnatíonem: may it not turn to my judgment and condemnation,
sed pro tua piétate prosit mihi ad tutaméntum mentis et córporis, et ad medélam percipiéndam: but through your mercy may it be for me a protection and remedy for soul and body,
Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti Deus: per ómnia sæcula sæculórum. Amen. You who live and reign with God the Father in the unity of the Holy Spirit, God, forever and ever. Amen.

Communion of the Priest

After a genuflection, the priest takes both parts of the host and says:

Latin German
Panem cæléstem accípiam, I will take the heavenly bread
et nomen Dómini invocábo. and call upon the name of the Lord.

Slightly bowed, he strikes his breast three times and says:

Latin German
Dómine, non sum dignus, ut intres sub tectum meum: O Lord, I am not worthy that you should enter under my roof,
sed tantum dic verbo, et sanábitur ánima mea. but only say the word, and my soul shall be healed.

He makes the sign of the cross before himself with the holy host and says, before communicating the Body of the Lord:

Latin German
Corpus Dómini nostri Iesu Christi ✠ The Body of our Lord Jesus Christ ✠
custódiat ánimam meam in vitam ætérnam. Amen. preserve my soul unto eternal life. Amen.

Then he takes the chalice with the Precious Blood and says:

Latin German
Quid retríbuam Dómino pro ómnibus, quæ retríbuit mihi? What shall I render to the Lord for all that he has done for me?
Cálicem salutáris accípiam, et nomen Dómini invocábo. I will take the cup of salvation and call upon the name of the Lord.
Laudans invocábo Dóminum, Praising, I will call upon the Lord,
et ab inimícis meis salvus ero. and I shall be safe from my enemies.
Latin German
Sanguis Dómini nostri Iesu Christi ✠ The Blood of our Lord Jesus Christ ✠
custódiat ánimam meam in vitam ætérnam. Amen. preserve my soul unto eternal life. Amen.

Communion of the Faithful

Where customary, before Holy Communion the Confíteor with Misereátur and Indulgéntiam may be prayed again (see p. 12).
Then the priest turns to the faithful, shows them the Body of the Lord, and says:

of the world.
Latin German
℣ Ecce Agnus Dei, ecce qui tollit peccáta mundi. ℣ Behold the Lamb of God, behold him who takes away the sins of the world.

The faithful respond three times with the words and in the spirit of the centurion of Capernaum (Mt 8:9) and strike their breast with their right hand.

Latin German
℟ Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur ánima mea. ℟ O Lord, I am not worthy that You should enter under my roof, but only say the word and my soul shall be healed.

To receive Holy Communion, one must be Catholic and in a state of grace (cf. CCC 1400) as well as have observed at least (!) one hour of fasting (CIC can 919).
Anyone who is aware of having committed a grave sin “may not receive Holy Communion, even if he experiences deep contrition, before he has received sacramental absolution (in holy confession)” (CCC 1457), for as the holy Apostle Paul says:
“Whoever eats this bread or drinks the cup of the Lord unworthily will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself.” (1 Cor 11:27–30)
Anyone not going to Holy Communion should simply remain in their place and inwardly awaken the desire for union with Jesus Christ.

To receive Holy Communion, the faithful kneel at the communion rail. As soon as the priest or deacon approaches them, they open their mouth, place the tongue on the lower lip, and reverently receive the sacrament, without saying Amen. In this rite, Communion in the hand is not possible. The priest makes the sign of the cross over each communicant and places the sacred Host directly on the tongue, saying:

Latin German
Corpus Dómini nostri Iesu Christi ✠ custódiat ánimam tuam in vitam ætérnam. Amen. The Body of our Lord Jesus Christ ✠ preserve your soul unto everlasting life. Amen.

Purification

After Communion, the sacred vessels (paten, chalice, and ciborium) are purified and the ablution of the four fingertips with which the priest touched the Body of the Lord takes place. For this, he prays silently:

Latin German
Quod ore súmpsimus, Dómine, pura mente cápiámus: What we have received with our mouth, Lord,
et de múnere temporáli fiat nobis remédium sempitérnum. may we also receive with a pure heart, and may the temporal gift become for us an eternal remedy.
Latin German
Corpus tuum, Dómine, quod súmpsi, Your Body, Lord, which I have received,
et Sanguis, quem potávi, and the Blood which I have drunk,
adhæreat vísceribus meis: may it always remain within me;
et præsta: grant,
ut in me non remáneat scélerum mácula, that no stain of sin may remain in me,
quem pura et sancta refecérunt sacraménta: since these pure and holy mysteries have renewed me,
Qui vivis et regnas in sǽcula sæculórum. Amen. You who live and reign forever and ever. Amen.

After Mass

The concluding part of the Holy Mass clearly resembles the Prayers at the Foot of the Altar, although it is much shorter. Prayers are again said aloud, the chalice is covered with the veil, and the missal is on the epistle side.
First, the priest recites the verse for the Communio, which has already been sung by the schola.

Communio

⊙ Communio (to be found under the corresponding day or feast)

The priest kisses the altar, turns around, spreads both arms again toward the people, and says:

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Orémus. ℣ Let us pray.

Postcommunio

Then, on the epistle side, he prays the Postcommunio with hands raised.

⊙ Postcommunio (to be found under the corresponding day or feast)

After the Postcommunio, the response is: ℟ Amen.

Latin German
℟ Amen. ℟ Amen.

Ite Missa est

The priest kisses the altar and turns to the people. Then he sings or says—at High Mass, the deacon—the Ite, missa est. This phrase reminds us that a Christian must not conform to the world (cf. Rom 12:2). Rather, we are to be “the salt of the earth” and “the light of the world” (Mt 5:13–16) and proclaim the Gospel to all people (Mk 16:15).

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ Ite, missa est. ℣ Go forth, you are sent.
℟ Deo grátias. ℟ Thanks be to God.

Now the priest places his folded hands on the altar and prays silently with bowed head:

Latin German
Pláceat tibi, sancta Trínitas, May it be pleasing to You, Holy Trinity,
obséquium servitútis meæ: the homage of my service.
et præsta; Grant,
ut sacrifícium, that the sacrifice,
quod óculis tuæ maiestátis indignus óbtuli, which I, unworthy, have offered before the eyes of Your Majesty,
tibi sit acceptábile, may be acceptable to You,
mihíque et ómnibus, pro quibus illud óbtuli, and for me and all for whom I have offered it,
sit, te miseránte, propitiábile. may, by Your mercy, be propitiatory.
Per Christum, Dóminum nostrum. Amen. Through Christus, our Lord. Amen.

Blessing

The priest kisses the altar, lifts up his eyes and hands, bows before the altar cross, and, facing the people, gives the blessing. This final blessing is meant to be an image of the blessing that the Lord gave the apostles at His Ascension, and just as the apostles did then, so we too kneel for the blessing (Lk 24:50–53).

Latin German
℣ Benedícat vos omnípotens Deus, Pater, et Fílius, ✠ et Spíritus Sanctus. ℣ May almighty God bless you, the Father and the Son ✠ and the Holy Spirit.
℟ Amen. ℟ Amen.

Final Gospel

Finally, the priest prays the Final Gospel on the Gospel side. This too has the character of a blessing. It wonderfully summarizes essential contents of our faith, and whoever has even slightly penetrated the mystery of the Holy Mass will be able to say with John: “We have seen His glory!”

Latin German
℣ Dóminus vobíscum. ℣ The Lord be with you.
℟ Et cum spíritu tuo. ℟ And with your spirit.
℣ ✠ Inítium sancti Evangélii secúndum Ioánnem. ℣ ✠ The beginning of the Holy Gospel according to John.
℟ Glória tibi, Dómine. ℟ Glory to you, O Lord.

John 1:1–14

Latin German
In princípio erat Verbum, In the beginning was the Word –
et Verbum erat apud Deum, and the Word was with God –
et Deus erat Verbum. and the Word was God (= the Son).
Hoc erat in princípio apud Deum. This was in the beginning with God.
Omnia per ipsum facta sunt: All things were made through HIM –
et sine ipso factum est nihil, and without HIM nothing was made –
quod factum est: that was made
in ipso vita erat, in HIM was life –
et vita erat lux hóminum: and the life was the light of men –
et lux in ténebris lucet, and the light shines in the darkness,
et ténebræ eam non comprehendérunt. and the darkness did not comprehend it.
Fuit homo missus a Deo, There was a man sent from God,
cui nomen erat Ioánnes. whose name was John;
Hic venit in testimónium, he came for a witness,
ut testimónium perhibéret de lúmine, to bear witness to the light,
ut omnes créderent per illum. that all might believe through him;
Non erat ille lux, he was not the light,
sed ut testimónium perhibéret de lúmine. but came to bear witness to the light.
Erat lux vera, He was the true light,
quæ illúminat omnem hóminem veniéntem in hunc mundum. that enlightens every man coming into the world.
In mundo erat, He was in the world,
et mundus per ipsum factus est, and the world was made through HIM,
et mundus eum non cognóvit. and the world did not know HIM.
In própria venit, He came to His own,
et sui eum non recepérunt. and His own did not receive HIM.
Quotquot autem recepérunt eum, But to all who received HIM:
dedit eis potestátem fílios Dei fíeri, He gave power to become children of God,
his, qui credunt in nómine eius: to those who believe in HIS name,
qui non ex sanguínibus, who were born, not of blood,
neque ex voluntáte carnis, nor of the will of the flesh,
neque ex voluntáte viri, nor of the will of man,
sed ex Deo nati sunt. but of God.

Now one genuflects:

Latin German
Et Verbum caro factum est, And the Word became flesh
et habitávit in nobis. and dwelt among us.
Latin German
Et vídimus glóriam eius, And we have seen HIS glory,
glóriam quasi Unigéniti a Patre, the glory as of the Only Begotten from the Father,
plenum grátiæ et veritátis. full of grace and truth.
Latin German
℟ Deo grátias. ℟ Thanks be to God.

📖 Source

Ordo Missae. The Order of the Holy Mass according to the Extraordinary Form of the Roman Rite Edited by Fr. Martin Ramm FSSP Priestly Fraternity of St. Peter, Thalwil 2021 ISBN: 978-3-96316-040-0

To the book at Petrusverlag

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