After a profound bow, the priest begins in the clear and intelligible voice, while at the same time blessing himself:
He joins his hands and continues:
The priest then says in the moderate voice:
He does not strike his breast at mea culpa; he remains profoundly inclined until he has finished Absolutionem et remissionem, etc. (If the server does not know the responses, the priest says the Confiteor only once, using the same Confiteor as at the private recitation of Prime. See appendix.)
When the Acolyte says ‘Amen,’ the Celebrant stands erect and says:
He does not bless himself at these words or at Absolutionem, etc.
He goes up to the altar and makes a profound bow, saying:
At Per Christum, he traces with his thumb a small cross at the middle of the altar and kisses it, resting his hands extended on the altar on either side of the corporal.
Then standing erect, he blesses himself, saying:
Going to the missal, he begins the Officium or Introit. At the Gloria Patri, etc., he turns a little toward the cross and makes a light bow.
The Kyrie eleison is recited at the Epistle corner alternately with the acolyte.
Since the whole mystery of our salvation is comprised in this sacrament, therefore is it performed with greater solemnity than the other sacraments. And since it is written (Ecclesiastes 4:17): "Keep thy foot when thou goest into the house of God" and (Sirach 18:23): "Before prayer prepare thy soul," therefore the celebration of this mystery is preceded by a certain preparation in order that we may perform worthily that which follows after.
The first part of this preparation is Divine praise, and consists in the Introit, according to Psalm 49:23: "The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God;" and this is taken for the most part from the Psalms, or, at least, is sung with a Psalm, because, as Dionysius says (Eccl. Hier. iii): "The Psalms comprise by way of praise whatever is contained in Sacred Scripture."
(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
...the Church expresses this cry of the ancient fathers, yearning also for the coming of Christ. In that chant of the Mass which is called the Introit, she lifts up her voice, suddenly overcome by a feeling of desire. So begins the Mass, which is the coming of Christ in the sacrament. Crying out, then, with this love, the Church in her Introit seeks the coming of our Lord, remembering the desire of the fathers who longed for the coming of Christ in the flesh. (St. Albert the Great, qtd. in The Mass and the Saints, p. 40)
[The Kyrie] contains a reference to our present misery, by reason of which we pray for mercy, saying: Kyrie, eleison thrice for the Person of the Father, and Christe, eleison thrice for the Person of the Son, and Kyrie, eleison thrice for the Person of the Holy Ghost; against the threefold misery of ignorance, sin, and punishment; or else to express the circuminsession of all the Divine Persons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
If the clergy express the desire of the ancient fathers in the Introit, the Kyrie, eleison represents the faithful seconding this plea. This is why it was put into the Mass: it represents the spontaneous obedience by which the people are at one with their clergy. (St. Albert the Great, qtd. in The Mass and the Saints, p. 42-3)
By sin, we fall into a three-fold wretchedness. We fall, first, into that subjection which is slavery to sin. Secondly, we fall into poverty, for sin despoils us of the goods of grace. Thirdly, we are trampled upon by worthless demons on whom we ought rather to have trampled, since they are slaves. No wonder, then, that when the faithful people hear the clergy call upon our Lord to come, with the same desire that the fathers had of old [expressed in the Introit], they too, perceiving this threefold misery of theirs, cry out together with their clergy, Kyrie, eleison, that his mercy may raise those who call to him from their threefold misery.
And once we have called upon our Lord in this way, we next call upon him as our mediator, the one who saves our nature and makes it holy. Three times the cry resounds, Christe, eleison. ‘Christ’ means the Anointed, and oil is used for anointing, for light and for nourishment. Therefore the people, feeling their sickness, suffering from darkness, loathing their unsavouriness, cry out thrice to the anointed one.
Then Kyrie, eleison is again sung thrice. Now ‘Lord’ is a name of power, and power does three things. It avenges iniquity by just judgment. It restrains the evil will by its severity. It defends virtue and goodness by equitable laws. Therefore the faithful who feel themselves to be guilty of iniquity, cry out a first time, Kyrie, eleison, calling upon the mercy of our Lord, that they may not know the avenging sword. A second time the faithful cry out, Kyrie, eleison, for they know their wills to be rebellious, and they desire him to check their rebellion, yet in mercy, not in wrath and fury. Still a third time they cry out. For they feel that those things within them that agree to the law of God are not yet free, and so they say, Kyrie, eleison, that they may be made free.(St. Albert the Great, qtd. in The Mass and the Saints, p. 43-4)
[The Kyrie] contains a reference to our present misery, by reason of which we pray for mercy, saying: Kyrie, eleison thrice for the Person of the Father, and Christe, eleison thrice for the Person of the Son, and Kyrie, eleison thrice for the Person of the Holy Ghost; against the threefold misery of ignorance, sin, and punishment; or else to express the circuminsession of all the Divine Persons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
If the clergy express the desire of the ancient fathers in the Introit, the Kyrie, eleison represents the faithful seconding this plea. This is why it was put into the Mass: it represents the spontaneous obedience by which the people are at one with their clergy. (St. Albert the Great, qtd. in The Mass and the Saints, p. 42-3)
By sin, we fall into a three-fold wretchedness. We fall, first, into that subjection which is slavery to sin. Secondly, we fall into poverty, for sin despoils us of the goods of grace. Thirdly, we are trampled upon by worthless demons on whom we ought rather to have trampled, since they are slaves. No wonder, then, that when the faithful people hear the clergy call upon our Lord to come, with the same desire that the fathers had of old [expressed in the Introit], they too, perceiving this threefold misery of theirs, cry out together with their clergy, Kyrie, eleison, that his mercy may raise those who call to him from their threefold misery.
And once we have called upon our Lord in this way, we next call upon him as our mediator, the one who saves our nature and makes it holy. Three times the cry resounds, Christe, eleison. ‘Christ’ means the Anointed, and oil is used for anointing, for light and for nourishment. Therefore the people, feeling their sickness, suffering from darkness, loathing their unsavouriness, cry out thrice to the anointed one.
Then Kyrie, eleison is again sung thrice. Now ‘Lord’ is a name of power, and power does three things. It avenges iniquity by just judgment. It restrains the evil will by its severity. It defends virtue and goodness by equitable laws. Therefore the faithful who feel themselves to be guilty of iniquity, cry out a first time, Kyrie, eleison, calling upon the mercy of our Lord, that they may not know the avenging sword. A second time the faithful cry out, Kyrie, eleison, for they know their wills to be rebellious, and they desire him to check their rebellion, yet in mercy, not in wrath and fury. Still a third time they cry out. For they feel that those things within them that agree to the law of God are not yet free, and so they say, Kyrie, eleison, that they may be made free.(St. Albert the Great, qtd. in The Mass and the Saints, p. 43-4)
We can put forward three reasons why Christ should hear us and have mercy on us: because he is our brother; because he is our Redeemer; because he is our God. Therefore in the Mass we say three times, Christe, eleison. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 43)
We can put forward three reasons why Christ should hear us and have mercy on us: because he is our brother; because he is our Redeemer; because he is our God. Therefore in the Mass we say three times, Christe, eleison. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 43)
If the Gloria in excelsis is to be said, the celebrant goes to the middle to begin it. At the words Gloria in, he lays his hands extended on the altar: at excelsis, he elevates them; at Deo, he joins them, bowing his head moderately to the cross. Then, he returns to the missal from which he reads the rest of the hymn, taking care to bow his head moderately to the book at the words indicated in the missal.
(Hands extended on the altar)Gloria(elevated)in excélsis(joined, bows head)Deo.(Returns to book)Et in terra pax homínibus bonae voluntátis. Laudámus te.(Bows head) Benedícimus te. Adorámus te.(Bows head) Glorificámus te. Grátias ágimus tibi propter magnam glóriam tuam. Dómine Deus, Rex cæléstis, Deus Pater omnípotens. Dómine Fili unigénite,(Bows head)Jesus Christe. Dómine Deus, Agnus Dei, Fílius Patris. Qui tollis peccáta mundi, miserére nobis. Qui tollis peccáta mundi,(Bows head)súscipe deprecatiónem nostram. Qui sedes ad déxteram Patris, miserére nobis. Quóniam tu solus Sanctus. Tu solus Dóminus. Tu solus Altíssimus,(Bows head)Jesu Christe. Cum Sancto Spíritu in glória Dei Patris. Amen.
He then turns to his right to face the people to say Dominus vobiscum. In so doing, he pivots about in the same spot, so that his back will be directly in front of the missal.
EXCEPTION: If the Blessed Sacrament is reserved on the altar, he always turns to the people after going to the middle of the altar. When he turns, however, in order to avoid turning his back to the tabernacle, he always withdraws a little to the Gospel side to make the turn. See prefatory note.
[The Gloria] commemorates the heavenly glory, to the possession of which, after this life of misery, we are tending, in the words, Gloria in excelsis Deo, which are sung on festival days, on which the heavenly glory is commemorated, but are omitted in those sorrowful offices which commemorate our unhappy state. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
God’s mercy has never been lacking to those who call upon him. Nor is his mercy lacking today; nor shall it ever be lacking. Therefore on those days when consolation is to be offered to the people, the one who stands in the place of the Angel of Great Counsel, that is the bishop or priest, sings from the altar as if from the very presence of God, Gloria in excelsis Deo. It is as if he were saying, ‘I will certainly answer your cries and I will send to you in the Sacrament the one whom I sent into the world to your fathers, that you may partake of him, and be drawn out from your evils and be filled with every good.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 47)
The Gloria concludes with the word Amen. Sometimes this means, ‘let it be done’. Sometimes it means ‘truly’, as when our Lord says, “Amen, amen, I say to you.” Sometimes it means ‘a true thing’, or truth. . . . And this is what it means here, as if the people are saying, ‘Amen: what you have sung is true.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 49)
[The Gloria] commemorates the heavenly glory, to the possession of which, after this life of misery, we are tending, in the words, Gloria in excelsis Deo, which are sung on festival days, on which the heavenly glory is commemorated, but are omitted in those sorrowful offices which commemorate our unhappy state. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
God’s mercy has never been lacking to those who call upon him. Nor is his mercy lacking today; nor shall it ever be lacking. Therefore on those days when consolation is to be offered to the people, the one who stands in the place of the Angel of Great Counsel, that is the bishop or priest, sings from the altar as if from the very presence of God, Gloria in excelsis Deo. It is as if he were saying, ‘I will certainly answer your cries and I will send to you in the Sacrament the one whom I sent into the world to your fathers, that you may partake of him, and be drawn out from your evils and be filled with every good.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 47)
The Gloria concludes with the word Amen. Sometimes this means, ‘let it be done’. Sometimes it means ‘truly’, as when our Lord says, “Amen, amen, I say to you.” Sometimes it means ‘a true thing’, or truth. . . . And this is what it means here, as if the people are saying, ‘Amen: what you have sung is true.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 49)
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (Cf. ST III, q. 55, a. 3, Obj. 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (Cf. ST III, q. 55, a. 3, Obj. 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
(Opens hands)Dominus (joins hands) vobíscum.
He turns back to the missal by turning to his left (he does not make a complete circle).
With hands joined, the priest bows slightly to the cross and says:
While saying the Oratio, he extends his hands in the Orans position. At Per Dominum, etc., he joins his hands and makes a slight bow to the cross. (If the Oratio concludes with Qui vivis et regnas, he joins his hands but makes no bow.)
NOTE: Unlike the Novus Ordo, on some days, multiple saints may be commemorated on the same day. Up to three separate prayers may be said at the same Mass, one after another. Thus, if there are any memories (a second or third prayer) to be made, the priest finishes the first prayer in the normal way, and then again says Oremus before the second prayer. (If there are a total of three prayers, he says Oremus only twice: before the first, and again before the second.)
On certain days – for example, on Ember Days – the rubrics call for additional preces preceded by Flectamus genua. If Flectamus genua is said before an Oratio, he raises the front part of the chasuble with both hands and holds it against the edge of altar; then he kneels. The acolyte answering, Levate, the priest arises and says the Oratio.
...just as the greeting Dominus vobiscum is taken from what Boaz says to the reapers [Ruth 2:4], so the reply is taken from the second letter to Timothy: Et cum spiritu tuo [2 Timothy 4:22]. (St. Albert the Great, qtd. in The Mass and the Saints, p. 53)
...just as the greeting Dominus vobiscum is taken from what Boaz says to the reapers [Ruth 2:4], so the reply is taken from the second letter to Timothy: Et cum spiritu tuo [2 Timothy 4:22]. (St. Albert the Great, qtd. in The Mass and the Saints, p. 53)
We should consider why the people answer the priest in a different manner from that in which they were greeted. For they do not say Dominus vobiscum or something similar, but Et cum spiritu tuo. There are three reasons for this. The first is that the priest, when he stands at the altar, must be entirely in the spirit. The second is that the spirit of man frequently goes astray. The third is that what happens at the altar is clearly a work done by spiritual power. So the one who stands at the altar must be nothing but spirit, and must think nothing of the body or of the cares of the world. (St. Albert the Great, qtd. in The Mass and the Saints, p. 52)
We should consider why the people answer the priest in a different manner from that in which they were greeted. For they do not say Dominus vobiscum or something similar, but Et cum spiritu tuo. There are three reasons for this. The first is that the priest, when he stands at the altar, must be entirely in the spirit. The second is that the spirit of man frequently goes astray. The third is that what happens at the altar is clearly a work done by spiritual power. So the one who stands at the altar must be nothing but spirit, and must think nothing of the body or of the cares of the world. (St. Albert the Great, qtd. in The Mass and the Saints, p. 52)
[The Collect] contains the prayer which the priest makes for the people, that they may be made worthy of such great mysteries. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The prayer is called the Collect, either because the priest, who knows the secrets of the people, collects these secrets and offers them to our Lord, or because it is made for the people, who are collected in the communion of our Lord. For the work of God is always to collect, as the work of the devil is to disperse.(St. Albert the Great, qtd. in The Mass and the Saints, p. 54)
[The Collect] contains the prayer which the priest makes for the people, that they may be made worthy of such great mysteries. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The prayer is called the Collect, either because the priest, who knows the secrets of the people, collects these secrets and offers them to our Lord, or because it is made for the people, who are collected in the communion of our Lord. For the work of God is always to collect, as the work of the devil is to disperse.(St. Albert the Great, qtd. in The Mass and the Saints, p. 54)
The Oratio (or Orationes) finished, the celebrant reads the Epistle, his hands crossed and resting upon the book or on the altar.
The instruction of the faithful occurs next, because this sacrament [of the Eucharist] is "a mystery of faith," as stated above (Cf. ST III, q. 78, a. 3, ad 5). This instruction is given authoritatively when the Lectors and Subdeacons read aloud in the church the teachings of the prophets and apostles.(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The ministers utter the words of the teaching of the Old and New Testament, as a sign that this teaching was announced to the peoples through ministers sent by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 6)
The instruction of the faithful occurs next, because this sacrament [of the Eucharist] is "a mystery of faith," as stated above (Cf. ST III, q. 78, a. 3, ad 5). This instruction is given authoritatively when the Lectors and Subdeacons read aloud in the church the teachings of the prophets and apostles.(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The ministers utter the words of the teaching of the Old and New Testament, as a sign that this teaching was announced to the peoples through ministers sent by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 6)
When he finishes the Epistle or Lesson, he joins his hands. He then reads the Gradual, Alleluia (or Tract), and Sequence (if any), according to the season. If there occurs any word calling for a genuflection, he genuflects resting his hands on the altar.
After the Alleluia (or Tract), he goes to the middle where he makes a moderate bow to the cross and says secretly:
After the "lesson," the choir sings the "Gradual," which signifies progress in life. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The word ‘gradual’ comes from ‘grades’, because those who have been instructed strive to pass through the different grades of virtues. More literally, it is called the Gradual because it is sung on the grades, or steps, of the altar.(St. Albert the Great, qtd. in The Mass and the Saints, p. 61)
After the "lesson," the choir sings the "Gradual," which signifies progress in life. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The word ‘gradual’ comes from ‘grades’, because those who have been instructed strive to pass through the different grades of virtues. More literally, it is called the Gradual because it is sung on the grades, or steps, of the altar.(St. Albert the Great, qtd. in The Mass and the Saints, p. 61)
Then the "Alleluia" is intoned, and this denotes spiritual joy; or in mournful offices the "Tract", expressive of spiritual sighing; for all these things ought to result from the aforesaid teaching. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Since advance in virtue, signified by the Gradual, gives rise not only to mourning, because of its difficulty, but also to joy, because of the relish that the virtuous man has in his virtue, the Church has ordained that on feast days when the eternal joy is commemorated, the Alleluia should be sung after the Gradual. “Alleluia shall be sung in her streets,” that is, in Jerusalem.(St. Albert the Great, qtd. in The Mass and the Saints, p. 63)
Then the "Alleluia" is intoned, and this denotes spiritual joy; or in mournful offices the "Tract", expressive of spiritual sighing; for all these things ought to result from the aforesaid teaching. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Since advance in virtue, signified by the Gradual, gives rise not only to mourning, because of its difficulty, but also to joy, because of the relish that the virtuous man has in his virtue, the Church has ordained that on feast days when the eternal joy is commemorated, the Alleluia should be sung after the Gradual. “Alleluia shall be sung in her streets,” that is, in Jerusalem.(St. Albert the Great, qtd. in The Mass and the Saints, p. 63)
He goes to the Gospel corner, places the missal in a diagonal position, and stands at a slight diagonal angle to the altar, facing the missal. Resting his hands on the missal, he says
At the words Sequentia, etc., he traces with his thumb a small cross on the book at the beginning of the Gospel and, at the response of the acolyte (Gloria tibi, Domine), he traces similar crosses on his forehead, mouth and breast; then he blesses himself.
He reads the Gospel with his hands resting on the missal. If a genuflection is called for (for example, at Christmas), he rests his hands on the altar and bends the knee toward the book. Whenever he pronounces the Name of Jesus or of Mary, he bows his head. At the end of the Gospel, he blesses himself and again traces with his thumb a small cross on the missal at the beginning of the Gospel, saying:
Bending over the book, he kisses the Gospel where he made the cross. (He does not lift the missal, as secular priests do.) He then straightens the missal so it is parallel to the front of the altar.
He goes to the middle, rest his hands on the altar, and says:
Credo (raises hands) in unum (joins hands, makes a moderate bow to the cross) DeumHe returns at once to the book and reads the rest of the Credo with hands joined. Patrem omnipoténtem, factórem cæli et terræ, visibílium ómnium et invisibílium. Et in unum (bows head toward book) Dóminum Jesum Christum, Fílium Dei unigénitum. Et ex Patre natum ante ómnia sǽcula. Deum de Deo, lumen de lúmine, Deum verum de Deo vero. Génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt. Qui propter nos hómines et propter nostram salútem descéndit de cælis
He goes to the middle and kneels (holding the chasuble against the altar’s edge as at Flectamus genua) for the words:
He then returns to the book for the rest of the Credo.
Crucifíxus étiam pro nobis: sub Póntio Piláto passus, et sepúltus est. Et resurréxit tértia die, secúndum Scriptúras. Et ascéndit in cælum: sedet ad déxteram Patris. Et íterum ventúrus est cum glória judicáre vivos et mórtuos: cujus regni non erit finis. Et in Spíritum Sanctum, Dóminum, et vivificántem: qui ex Patre Filióque procédit. Qui cum Patre et Fílio (bows head towards book) simul adorátur et conglorificátur: qui locútus est per Prophétas. Et Unam, Sanctam, Cathólicam et Apostólicam Ecclésiam. Confíteor unum baptísma in remissiónem peccatórum. Et exspécto resurrectiónem mortuórum. and at Et vitam venturi saeculi, he blesses himself.
Et vitam ventúri sǽculi: Amen.The people are instructed "perfectly" by Christ's teaching contained in the Gospel, which [in a solemn Mass] is read by the higher ministers, that is, by the Deacons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The people are instructed "perfectly" by Christ's teaching contained in the Gospel, which [in a solemn Mass] is read by the higher ministers, that is, by the Deacons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
And because we believe Christ as the Divine truth, according to John 8:46, "If I tell you the truth, why do you not believe Me?" after the Gospel has been read, the "Creed" is sung in which the people show that they assent by faith to Christ's doctrine. And it is sung on those festivals of which mention is made therein, as on the festivals of Christ, of the Blessed Virgin, and of the apostles, who laid the foundations of this faith, and on other such days. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
And because we believe Christ as the Divine truth, according to John 8:46, "If I tell you the truth, why do you not believe Me?" after the Gospel has been read, the "Creed" is sung in which the people show that they assent by faith to Christ's doctrine. And it is sung on those festivals of which mention is made therein, as on the festivals of Christ, of the Blessed Virgin, and of the apostles, who laid the foundations of this faith, and on other such days. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Since the whole mystery of our salvation is comprised in this sacrament, therefore is it performed with greater solemnity than the other sacraments. And since it is written (Ecclesiastes 4:17): "Keep thy foot when thou goest into the house of God" and (Sirach 18:23): "Before prayer prepare thy soul," therefore the celebration of this mystery is preceded by a certain preparation in order that we may perform worthily that which follows after.
The first part of this preparation is Divine praise, and consists in the Introit, according to Psalm 49:23: "The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God;" and this is taken for the most part from the Psalms, or, at least, is sung with a Psalm, because, as Dionysius says (Eccl. Hier. iii): "The Psalms comprise by way of praise whatever is contained in Sacred Scripture." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
...the Church expresses this cry of the ancient fathers, yearning also for the coming of Christ. In that chant of the Mass which is called the Introit, she lifts up her voice, suddenly overcome by a feeling of desire. So begins the Mass, which is the coming of Christ in the sacrament. Crying out, then, with this love, the Church in her Introit seeks the coming of our Lord, remembering the desire of the fathers who longed for the coming of Christ in the flesh. (St. Albert the Great, qtd. in The Mass and the Saints, p. 40)