Gray Book Order of Mass

ORDO MISSAE
THE ORDER OF MASS
JANUARY 2006
ORDO MISSAE
THE ORDER OF MASS

The English translation of The Order of Mass © 2006, International Committee on Eng-
lish in the Liturgy, Inc. All rights reserved.
Biblical quotations in the Notes, unless otherwise indicated, are taken from New Revised
Standard Version Bible: Catholic Edition, copyright 1989, 1993, Division of Christian
Education of the National Council of the Churches of Christ in the United States of
America. Used by permission. All rights reserved.
Biblical quotations in Note 72 from the New American Bible with Revised New Testament
and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washing-
ton, D.C. No part of the New American Bible may be reproduced without permission in
writing from the copyright owner.
ORDO MISSAE
THE ORDER OF MASS

THE ORDER OF MASS 1
The Introductory Rites
1. When the people are gathered, the priest with the ministers approaches the altar
while the Entrance Chant is sung.
When he has arrived at the altar, after making a profound bow with the
ministers, the priest venerates the altar with a kiss and, if the occasion so suggests,
incenses the cross and the altar. After this, with the ministers, he goes to the chair.
When the Entrance Chant is finished, the priest and the faithful, standing, sign
themselves with the Sign of the Cross, while the priest, turned towards the people,
says:
In the name of the Father, and of the Son, and of the Holy Spirit.
The people respond:

Amen.
2. Then the priest, extending his hands, greets the people, saying:
The grace of our Lord Jesus Christ,
and the love of God,
and the communion2 of the Holy Spirit
be with you all.
Or:
Grace to you and peace from God our Father
and the Lord Jesus Christ.3
Or:
The Lord be with you.4
The people respond:

And with your spirit.5
A Bishop, in place of The Lord be with you, says in this first greeting:
Peace be with you.6
3. The priest, or a deacon or other minister, may very briefly introduce the faithful
to the Mass of the day.
1
Act of Penitence*
4. Then follows the Act of Penitence, to which the priest invites the faithful, say-
ing:
Brothers and sisters, let us acknowledge7 our sins,
that we may be ready8 to celebrate the sacred mysteries.
A brief pause for silence follows. After this, all recite the formula of general
confession together:
I confess to almighty God
and to you, my brothers and sisters,
that I have sinned greatly9
in my thoughts and in my words,
in what I have done and in what I have failed to do,
And, striking their breast, they say:

through my fault, through my fault,
through my most grievous fault. 10
Then they continue:

Therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.
The absolution by the priest follows:

May almighty God have mercy on us
and lead us, with our sins forgiven,11
into eternal life.
The people respond:

Amen.
________________________
*
On any Sunday, especially in the Season of Easter, in place of the customary Act of Penitence,
the blessing and sprinkling of water to recall Baptism (as in Appendix II, pp. 000-000) may take
place.
2
Or:
5. The priest invites the faithful to make the Act of Penitence:
Brothers and sisters, let us acknowledge our sins,
that we may be ready to celebrate the sacred mysteries.
A brief pause for silence follows.
After this, the priest says:

Have mercy on us, O Lord.
The people respond:

For we have sinned against you.12
Priest:
Show us, O Lord, your mercy.
People:
And grant us your salvation.13

and lead us, with our sins forgiven,
into eternal life.
The people respond:

Amen.
3
Or:
6. The priest invites the faithful to make the Act of Penitence:
Brothers and sisters, let us acknowledge our sins,
that we may be ready to celebrate the sacred mysteries.
A brief pause for silence follows.
After this, the priest, or a deacon or other minister, says the following or other
invocations with Lord, have mercy:
You were sent to heal the contrite of heart:14
Lord, have mercy. Or: Kyrie, eleison.
The people respond:
Priest:
You came to call sinners:15
Christ, have mercy. Or: Christe, eleison.
People:
Christ, have mercy. Or: Christe, eleison.
Priest:
You are seated at the right hand of the Father to intercede for us:16
People:

and lead us, with our sins forgiven,
into eternal life.
The people respond:

Amen.
4
7. The invocations Lord, have mercy follow, unless they have just occurred in a
formula of the Act of Penitence.
V. Lord, have mercy. R. Lord, have mercy.
V. Christ, have mercy. R. Christ, have mercy.
V. Lord, have mercy. R. Lord, have mercy.
Or:
V. Kyrie, eleison. R. Kyrie, eleison.
V. Christe, eleison. R. Christe, eleison.
V. Kyrie, eleison. R. Kyrie, eleison.
8. Then, when it is prescribed, this hymn is either sung or said:

Glory to God in the highest,
and on earth peace to people of good will.17
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only-begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world,18
have mercy on us;
you take away the sins of the world,
receive our prayer;
you are seated at the right hand of the Father,19
have mercy on us.
For you alone are the Holy One, 20
you alone are the Lord,
you alone are the Most High,21
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.
Amen.
5
9. When this hymn is finished, the priest, with hands joined, says:
Let us pray.
And all pray in silence with the priest for a while.
Then the priest, with hands extended, says the Collect prayer, at the end of
which the people acclaim:
Amen.
6
The Liturgy of the Word
10. Then the lector goes to the ambo and reads the first reading, while all sit and
listen.
To indicate the end of the reading, the lector acclaims:

The Word of the Lord.22
All respond:
Thanks be to God.
11. The psalmist or cantor sings or says the Psalm, with the people making the re-
sponse.
12. After this, if there is to be a second reading, a lector reads it from the ambo, as
above.
To indicate the end of the reading, the lector acclaims:

The Word of the Lord.
All respond:
Thanks be to God.
13. There follows the Alleluia or another chant determined by the rubrics, as the
liturgical season requires.
14. Meanwhile, if incense is used, the priest puts some into the thurible. After this,
the deacon who is about to proclaim the Gospel, bowing profoundly before the priest,
asks for the blessing, saying in a low voice:
Pray, Father, your blessing.
The priest says in a low voice:

May the Lord be in your heart and on your lips
that you may proclaim his Gospel worthily and well,23
in the name of the Father and of the Son X and of the Holy Spirit.
The deacon signs himself with the Sign of the Cross and responds:
Amen.
7
If, however, a deacon is not present, the priest, bowing before the altar, says
quietly:
Cleanse my heart and my lips, almighty God,24
that I may worthily proclaim your holy Gospel.
15. After this, the deacon, or the priest, proceeds to the ambo, accompanied, if the
occasion so suggests, by ministers with incense and candles. He says:
The Lord be with you.
The people respond:
And with your spirit.
Deacon, or priest:
A reading from the holy Gospel according to N.
and, at the same time, he makes the Sign of the Cross on the book and on his
forehead, mouth, and breast.
The people acclaim:

Glory to you, O Lord.
Then the deacon, or the priest, incenses the book, if incense is used, and pro-
claims the Gospel.
16. At the end of the Gospel, the deacon, or the priest, acclaims:
The Gospel of the Lord.25
All respond:
Praise to you, Lord Jesus Christ.26
Then he kisses the book, saying quietly:

Through the words of the Gospel may our sins be wiped away.
17. Then follows the homily, which must be preached by a priest or deacon on all
Sundays and holy days of obligation; it is recommended on other days.
8
18. At the end of the homily, the Symbol or Profession of Faith, when it is pre-
scribed, is sung or said:
I believe in one God,27
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.28
And in one Lord Jesus Christ,
the Only-begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us and for our salvation
he came down from heaven,
At the following words, up to and including and became man, all bow.
and by the Holy Spirit was incarnate29
of the Virgin Mary,30
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,31
and rose again32 on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.33
He will come again in glory
to judge the living and the dead.
His kingdom will have no end.
And in the Holy Spirit, the Lord,34 the giver of life,35
who proceeds36 from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.37
And one, holy, catholic and apostolic Church.
I confess one baptism for the forgiveness of sins.
I look forward to the resurrection of the dead
and the life of the world to come. Amen.
9
19. In place of the Niceno-Constantinopolitan Creed, especially during the Season
of Lent and the Season of Easter, the baptismal symbol of the Roman Church, known
as the Apostles Creed, may be used.
I believe in God,38
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
At the following words, up to and including the Virgin Mary, all bow.
who was conceived from the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;39
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.
20. Then follows the Universal Prayer, that is, the Prayer of the Faithful.
10
The Liturgy of the Eucharist
21. When all this has been completed, the Offertory Chant begins. Meanwhile, min-
isters arrange the corporal, the purificator, the chalice, the pall, and the missal on the
altar.
22. It is desirable that the faithful express their participation by making an offering,
bringing forward bread and wine for the celebration of the Eucharist and perhaps
other gifts to relieve the needs of the Church and the poor.
23. The priest, standing at the altar, takes the paten with the bread and, with both
hands, he holds it slightly raised above the altar, saying in a low voice:
Blessed are you, Lord God of all creation,
for we have received from your abundance
the bread we offer you,
fruit of the earth and work of human hands:
it will become for us the bread of life.40
Then he places the paten with the bread on the corporal.
If, however, the Offertory Chant is not sung, the priest may speak these words
aloud; at the end, the people may acclaim:
Blessed be God for ever.41
24. The deacon, or the priest, pours wine and a little water into the chalice, saying
quietly:
By the mystery of this water and wine
may we come to share in the divinity of Christ42
who humbled himself to share in our humanity.
25. After this, the priest takes the chalice and, with both hands, holds it slightly
raised above the altar, saying in a low voice:
Blessed are you, Lord God of all creation,
for we have received from your abundance
the wine we offer you,
fruit of the vine43 and work of human hands:
it will become for us the spiritual drink.44
Then he places the chalice on the corporal.
11
If, however, the Offertory Chant is not sung, the priest may speak these words
aloud; at the end, the people may acclaim:
Blessed be God for ever.
26. After this, the priest, bowing profoundly, says quietly:

With humble spirit and contrite heart
may we be accepted by you, O Lord,
and may our sacrifice to you this day
be pleasing in your sight, Lord God.45
27. If the occasion so suggests, he also incenses the offerings, the cross, and the al-
tar. After this a deacon or other minister incenses the priest and the people.
28. Then the priest, standing at the side of the altar, washes his hands, saying qui-
etly:
Wash me, O Lord, from my iniquity
and cleanse me from my sin.46
29. After this, standing at the middle of the altar, facing the people, extending and
then joining his hands, he says:
Pray, brothers and sisters,
that the sacrifice which is mine and yours 47
may be acceptable to God,
the almighty Father.
The people rise and respond:
May the Lord accept the sacrifice from your hands
for the praise and glory of his name,
for our good
and the good of all his holy Church.
30. Then the priest, with hands extended, says the Prayer over the Offerings, at the
end of which the people acclaim:
Amen.
12
THE EUCHARISTIC PRAYER
31. Then the priest begins the Eucharistic Prayer.

Extending his hands, he says:
The people respond:
The priest, raising his hands, continues:

Lift up your hearts.
People:
We lift them up to the Lord.48
The priest, with hands extended, adds:

Let us give thanks to the Lord our God.
People:
It is right and just.49
The priest, with hands extended, continues the Preface.
At the end of the Preface he joins his hands and concludes the Preface with the
people, singing or saying aloud:
Holy, Holy, Holy is the Lord God of hosts.50
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.51
32. In all Masses, the priest celebrant is permitted to sing parts of the Eucharistic
Prayer provided with musical notation below, pp. 000ff., (especially the principal
parts).
In the first Eucharistic Prayer, that is, the Roman Canon, the words included in
parentheses may be omitted.
13
EUCHARISTIC PRAYER I
OR THE ROMAN CANON
83. V. The Lord be with you.

R. And with your spirit.
V. Lift up your hearts.
R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.
Then follows the Preface to be used in accord with the rubrics, which con-
cludes:
Holy, Holy, Holy is the Lord God of hosts.
84. The priest, with hands extended, says:

To you,52 most merciful Father,
we therefore humbly pray
through Jesus Christ, your Son, our Lord.53
He joins his hands and makes the Sign of the Cross once over the bread and
chalice together, saying:
We ask you to accept and bless X these gifts,
these offerings,
these holy and undefiled54 sacrifices,
With hands extended, he continues:
which we offer you first of all
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop, *
and all Bishops who, holding to the truth,
hand on the catholic and apostolic faith.55
________________________
*
Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, or of another Bishop, as noted in
the General Instruction of the Roman Missal, no. 149.
14
85. Commemoration of the Living.
Remember, Lord, your servants N. and N.

He joins his hands and prays briefly for those for whom he intends to pray.
Then, with hands extended, he continues:
and all gathered here,56
whose faith and devotion are known to you.
For them we offer you57 this sacrifice of praise
and58 they offer it to you for themselves
and all who are theirs,59
for the redemption of their souls,
in hope of health and security,
and fulfilling their vows60 to you,
the eternal God, living and true.
86.61 Within the Action.
In communion with the whole Church,62

they venerate above all others the memory
of the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ,
then of blessed Joseph, husband of the Virgin,63
your blessed Apostles and Martyrs,
Peter and Paul, Andrew,
[James, John,
Thomas, James, Philip,
Bartholomew, Matthew,
Simon and Jude:
Linus, Cletus, Clement, Sixtus,
Cornelius, Cyprian,
Laurence, Chrysogonus,
John and Paul,
Cosmas and Damian]
and all your Saints:
grant through their merits and prayers
that in all things we64 may be defended
by the help of your protection.
[Through Christ our Lord. Amen.]
____________________
15
PROPER FORMS OF THE COMMUNICANTES
On the Nativity of the Lord and throughout the Octave

In communion with the whole Church,
and celebrating the most sacred night [day]
on which blessed Mary the immaculate virgin
brought forth a Savior for this world,
of that same glorious ever-Virgin Mary,
On the Epiphany of the Lord

and celebrating the most sacred day
on which your Only-begotten Son,
eternal with you in your glory,
appeared in a human body, truly sharing our flesh, 65
From the Mass of the Paschal Vigil until the Second Sunday of Easter
and celebrating the most sacred night [day]
of the Resurrection of our Lord Jesus Christ in the flesh,
On the Ascension of the Lord

and celebrating the most sacred day
on which your Only-begotten Son, our Lord,
set at the right hand of your glory
our weak human nature,
which he had united to himself,
On Pentecost Sunday
and celebrating the most sacred day of Pentecost,
on which the Holy Spirit
appeared to the Apostles in tongues of fire,
16
87. With hands extended, he continues:
Therefore, Lord, we pray:
graciously accept this offering from us, your servants, 66
and from your whole family:
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
____________________
From the Mass of the Paschal Vigil until the Second Sunday of Easter
Therefore, Lord, we pray:
graciously accept from us, your servants
and from your whole family,
this offering which we make to you
also for those to whom you have been pleased to give
the new birth of water and the Holy Spirit,
granting them forgiveness of all their sins:
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
____________________
88.67 Holding his hands extended over the offerings, he says:

We pray, O God:
be pleased to bless, recognize,
and approve this offering in every way:
make it spiritual68 and acceptable,
that it become for us
the Body and Blood of your most beloved Son,
our Lord Jesus Christ.
He joins his hands.
17
89. In the formulas that follow, the words of the Lord should be pronounced clearly
and distinctly, as the nature of these words requires.
Who69 on the day before he was to suffer

He takes the bread and, holding it slightly raised above the altar, continues:
took bread into his holy and venerable hands:
He raises his eyes.
with eyes raised to heaven
to you, O God, his almighty Father,
giving you thanks he said the blessing,70
broke the bread
and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT, 71
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it back on the paten, and
genuflects in adoration.
90. After this, he continues:

In the same way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took this precious chalice72
into his holy and venerable hands,
and once more giving you thanks, he said the blessing
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CUP OF MY BLOOD,
73
THE BLOOD OF THE NEW AND ETERNAL COVENANT;
74 75
IT WILL BE POURED OUT FOR YOU AND FOR ALL
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.

He shows the chalice to the people, places it on the corporal, and genuflects in
adoration.
18
91. Then he says:
The mystery of faith.
And the people continue, acclaiming:

We proclaim your death, O Lord,
and profess your resurrection
until you come in glory.76
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.77
Or:
Savior of the world,78 save us,
for by your cross and resurrection
you have set us free.
92. Then the priest, with hands extended, says:

Therefore, O Lord,
as we celebrate the memorial of the blessed passion,
the resurrection from the dead,
and the glorious ascension into heaven
of Christ, your Son, our Lord,
we, your servants and your holy people,
offer to your glorious majesty
from your own generous gifts,
the pure victim,
the holy victim,
the spotless victim,
the holy Bread of eternal life79
and the Chalice of everlasting salvation.80
19
93. Be pleased to look upon them
with a serene81 and kindly gaze,
and to accept them,
as you were pleased to accept
the gifts of your just servant Abel,82
the sacrifice of Abraham, our father in faith,83
and the offering of your high priest Melchizedek, 84
a holy sacrifice, a spotless victim.85
94. Bowing, with hands joined, he continues:

In humble prayer we ask you, almighty God,
bid that these gifts be borne
by the hands of your holy Angel
to your altar on high
in the sight of your divine majesty,
that all of us who receive
the most holy Body and Blood of your Son
through this sharing at the altar86
He stands upright and signs himself with the Sign of the Cross, saying:
may be filled with every grace and blessing from above.87
He joins his hands.
95. Commemoration of the Dead
With hands extended, he says:

Remember also, Lord, your servants N. and N.,
who have gone before us with the sign of faith88
and rest in the sleep of peace.
He joins his hands and prays briefly for those who have died for whom he in-
tends to pray.
Then, with hands extended, he continues:
Grant them, O Lord, we pray,
and all who sleep in Christ, 89
a place of refreshment,90 light and peace.
He joins his hands.
20
96.91 He strikes his breast with his right hand, saying:
To us sinners also,
And, with hands extended, he continues:
your servants who hope in your abundant mercies,
graciously grant some share
in the communion of your holy Apostles and Martyrs:
with John the Baptist, Stephen,
Matthias, Barnabas,
[Ignatius, Alexander,
Marcellinus, Peter,
Felicity, Perpetua,
Agatha, Lucy,
Agnes, Cecilia, Anastasia]
and all your saints,
into whose company we beg you admit us,
not weighing our merits but granting us pardon,
He joins his hands.
through Christ our Lord.
97. And he continues:

Through whom
you constantly create all these good things, O Lord,
you make them holy and fill them with life,
you bless them and bestow them on us.
98.92 He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,93
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.
21
EUCHARISTIC PRAYER II
99. Although it is provided with its own Preface, this Eucharistic Prayer may also
be used with other Prefaces, especially those that present in a summary way the mys-
tery of salvation, such as the Common Prefaces.
V. The Lord be with you.

It is truly right and just, our duty and salvation,

always and everywhere to give you thanks, Father most holy,
through your beloved Son, Jesus Christ,
your Word through whom you made all things,
whom you sent to us as Savior and Redeemer,
incarnate by the Holy Spirit and born of the Virgin.
Fulfilling your will and gaining for you a holy people,
he stretched out his hands as he suffered,
to break the bonds of death and show forth the resurrection.
Therefore, with the Angels and all the Saints
we proclaim your glory,
as with one voice we say:

22
You are indeed the Holy One,94 O Lord,
you are the wellspring of all holiness.
101. He joins his hands and, holding them extended over the offerings, says:
Therefore, make holy these gifts, we pray,
by the dew of your Spirit,
that they may become for us
the Body X and Blood of our Lord, Jesus Christ.
He joins his hands.
Who, as he was handed over

and entered willingly into his Passion,95
took bread and, giving thanks, broke it,
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
23
he took the chalice
and, once more giving you thanks,
he gave it to his disciples, saying:
He bows slightly.

adoration.
104. Then he says:


until you come in glory.
Or:
until you come again.
Or:
Savior of the world, save us,
24
Therefore, as we celebrate the memorial of his death and resurrection,
we offer you, Lord,
the Bread of life and the Chalice of salvation,96
giving thanks that you have deemed us worthy
to stand in your presence and serve you.
Humbly we pray
that, sharing in the Body and Blood of Christ,
we may be gathered into one by the Holy Spirit.
Remember, Lord, your Church,
spread throughout the world,
and bring her to the fullness of charity,97
together with N. our Pope and N. our Bishop*
and all the clergy.
In Masses for the Dead, the following may be added:

Remember your servant N.,
whom you have called [today]
from this world to yourself.
Grant that he/she who was united with your Son in a death like his,
may also be one with him in his resurrection.98
Remember also our brothers and sisters

who have fallen asleep in the hope of the resurrection,99
and all who have died in your mercy:
welcome them into the light of your countenance.100
Have mercy on us all, we pray,
that with the blessed Virgin Mary, Mother of God,
the blessed Apostles,
and all the Saints from every age who have pleased you,
we may be worthy to share eternal life,
and may praise and glorify you
He joins his hands.
through your Son, Jesus Christ.
________________________
*
25
106. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
for ever and ever.
The people acclaim:
Amen.
26
EUCHARISTIC PRAYER III
107. V. The Lord be with you.

Then follows the Preface to be used in accord with the rubrics, which con-
cludes:

You are indeed the Holy One,101 O Lord,
and all you have created
rightly gives you praise,
for through your Son our Lord Jesus Christ,
by the power and work of the Holy Spirit,
you give life to all things and make them holy.
You never cease to gather a people to yourself,
so that from the rising of the sun to its setting102
a pure sacrifice may be offered to your name.
Therefore, O Lord, we humbly implore you:
graciously make holy by the same Spirit
these gifts we have brought to you for consecration,
that they may become the Body and X Blood
of your Son our Lord Jesus Christ
He joins his hands.
at whose command we celebrate these mysteries.103
27
For he himself 104

on the night he was handed over
took bread,
and giving you thanks he said the blessing,
broke the bread and gave it to his disciples, saying:
He bows slightly.

he took the chalice,
and giving you thanks he said the blessing,
He bows slightly.

adoration.
112. Then he says:
28
Or:
Or:

Therefore, O Lord, as we celebrate the memorial
of the saving passion of your Son,105
his wondrous resurrection
and ascension into heaven,
and also look forward to his second coming,
we offer you in thanksgiving106
this holy and living sacrifice.
Look, we pray, upon your Church s offering

and, recognizing the Victim by whose sacrificial death
you willed to be reconciled,
grant that we, who are strengthened
by the Body and Blood of your Son
and filled with his Holy Spirit,
may be found to be one body and one spirit in Christ.107
May he bring us to perfection

as an eternal gift to you,
that we may gain an inheritance with your elect,
above all with the most blessed Virgin Mary, Mother of God,
with your blessed Apostles and glorious Martyrs
[with Saint N.: a Saint of the day or a Patron]
and with all the Saints,
whose intercession in your presence
is our unfailing pledge of help.108
29
We pray, O Lord,
may this Victim who is our reconciliation,109
advance the peace and salvation of all the world.
Be pleased to strengthen in faith and love
your pilgrim Church on earth,
with your servant N. our Pope and N. our Bishop,*110
the Order of Bishops, all the clergy,
and the entire people you make your own.111
Listen graciously to the prayers of this family,

whom you have called into your presence. 112
Merciful Father, in your compassion
gather to yourself all your children
scattered throughout the earth.
Lovingly receive into your kingdom
our departed brothers and sisters
and all who were pleasing to you
at their passing from this life.
In that kingdom we hope to be filled with your glory for ever
He joins his hands.
through Christ our Lord,
through whom you bestow on the world all that is good.
for ever and ever.
The people acclaim:
Amen.
________________________
*
30
115. When this Eucharistic Prayer is used in Masses for the Dead, the following may
be said:
Remember your servant N.
whom you have called [today]
from this world to yourself.
Grant that he/she who was united with your Son in a death like his,
may also be one with him in his resurrection, 113
when from the earth
he will raise in the flesh those who have died,
and transform our lowly body
to be like his own glorious body.
Lovingly receive into your kingdom
our departed brothers and sisters
and all who were pleasing to you
at their passing from this life.
In that kingdom we hope to be filled with your glory for ever
when you will wipe away every tear from our eyes.114
For seeing you, our God, as you are,
we shall be like you for all ages
and praise you without end,
He joins his hands.
through Christ our Lord,
31
EUCHARISTIC PRAYER IV
116. It is not permitted to change the Preface of this Eucharistic Prayer because of
the structure of the Prayer itself, which presents a summary of the history of salva-
tion.
V. The Lord be with you.

It is truly right to give you thanks,

it is truly just to give you glory, Father most holy,
for you are the one God living and true,
who are before all ages and abide for all eternity,
dwelling in unapproachable light;
yet you,115 the one good116 and the source of life,
have made all that is,
to bless your creatures beyond measure
and bring joy to many by the radiance of your light.117
Therefore in your presence stand countless hosts of angels,
who serve you day and night
and, gazing on the glory of your face,
glorify118 you without end.
With them we too confess your name in exultation
giving voice to every creature under heaven119
as we sing:

32
We give you praise, Father most holy,
for you are great, and you have fashioned all your works
in wisdom and in love.
You formed man in your own image,120
male and female you created them,121
and entrusted the whole world to their care,122
so that in serving you alone, the Creator,
they might have dominion over all creatures.
And when through disobedience they had lost your friendship,
you did not abandon them in the domain123 of death.
For you came in mercy to the aid of all,
that those who seek might find you.
Time and again you offered covenants to them,
and through the prophets taught them to look forward to salvation.
And you so loved the world, Father most holy,

that when the fullness of time had come,
you sent your Only-begotten to us as Savior.124
Incarnate by the Holy Spirit
and born of the Virgin Mary,
he shared our human nature
in all things but sin.125
To the poor he proclaimed the good news of salvation,
to prisoners, freedom,
and joy to the sorrowful of heart.126
But to accomplish your plan,
he gave himself over to death,
and, rising from the dead,
he destroyed death and restored life.
And that we might live no longer for ourselves

but for him who died and rose for us,127
he sent the Holy Spirit from you, Father,
as first fruits for those who believe,128
so that, continuing his work in the world,
he might sanctify creation to the full.129
33
Therefore, O Lord, we pray,
may the same Holy Spirit
graciously sanctify130 these gifts,
that they may become
the Body X and Blood of our Lord Jesus Christ
He joins his hands.
for the celebration of this great mystery,
which he himself left us
as an eternal covenant.131
For when the hour had come

for him to be glorified by you, Father most holy,
having loved his own who were in the world,
he loved them to the end:132
and while they were at supper,
he took bread, blessed and broke it,
and gave it to his disciples, saying,
He bows slightly.
34
In the same way,
taking the chalice filled with the fruit of the vine,133
he gave thanks,
He bows slightly.

adoration.
121. Then he says:


Or:
Or:
35
122. Then, with hands extended, the priest says:
Therefore, O Lord,
as we now celebrate the memorial of our redemption,
we remember the death of Christ
and his descent to the realm of the dead,134
we proclaim his resurrection
and his ascension to your right hand;
and as we await his coming in glory,
we offer you his Body and Blood,
the sacrifice acceptable to you
and the source of salvation for the whole world.135
Look, O Lord, upon the Sacrifice136

you yourself have provided for your Church.
Grant in your loving kindness
to all who partake of this one Bread and one Cup
that, gathered into one body by the Holy Spirit,
they may be made perfect as a living sacrifice137 in Christ
to the praise of your glory.
Therefore, Lord, remember now

all for whom we offer you this sacrifice:
first of all your servant, N. our Pope,
N. our Bishop,* and the whole Order of Bishops,
all the clergy,
those who make the offering,
those gathered here before you,138
your entire people,
and all who seek you with a sincere heart.
Remember also
those who have died in the peace of your Christ
and all the dead,
whose faith only you have known.
________________________
*
36
Merciful Father,
grant to all of us, your children,
that we may gain a heavenly inheritance 139
with the blessed Virgin Mary, Mother of God,
and with your Apostles and Saints in your kingdom.
There, with all creation,
set free from the corruption of sin and death,
may we glorify you140 through Christ our Lord,
He joins his hands.
for ever and ever.
The people acclaim:
Amen.
37
The Communion Rite
124. After the chalice and paten have been set down, the priest, with hands joined,
says:
Taught by the Savior s command
and formed by the word of God,
we have the courage to say:
He extends his hands and, together with the people, continues:

Our Father, who art in heaven,
hallowed be thy name;
thy kingdom come,
thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil.
125. With hands extended, the priest alone continues, saying:

Deliver us, Lord, we pray, from every evil,
graciously grant peace in our days,
that, sustained by the help of your mercy,
we may be always free from sin
and safe from all distress,141
as we await the blessed hope,142
the coming of our Savior, Jesus Christ.
He joins his hands.
The people conclude the prayer, acclaiming:

For the kingdom,
the power and the glory are yours
now and for ever.
38
126. Then the priest, with hands extended, says aloud:
Lord Jesus Christ,
who said to your Apostles,
Peace I leave you, my peace I give you,143
look not on our sins,
but on the faith of your Church,
and be pleased to grant her peace and unity
in accordance with your will.
He joins his hands.
Who live and reign for ever and ever.
The people respond:
Amen.
127. The priest, turned towards the people, extending and then joining his hands,
adds:
The peace of the Lord be with you always.
The people respond:
128. Then, if the occasion so suggests, the deacon, or the priest, adds:
Let us offer each other the144 sign of peace.
And all offer one another a sign, in keeping with local customs, that expresses
peace, communion, and charity. The priest gives the sign of peace to a deacon or min-
ister.
129. Then he takes the host, breaks it over the paten, and places a small piece into the
chalice, saying quietly:
May this mingling of the Body and Blood
of our Lord Jesus Christ
bring eternal life to us who receive it.
39
130. Meanwhile the following is sung or said:
Lamb of God, you take away the sins of the world,145
have mercy on us.
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
grant us peace.
This may even be repeated several times if the breaking of the bread is pro-
longed. But, in the final repetition, grant us peace is said.
131. Then the priest, with hands joined, says quietly:

Lord Jesus Christ, Son of the living God,
by the will of the Father
and the work of the Holy Spirit,
you gave life to the world through your death.
By this your most holy Body and Blood
free me from all my sins and from every evil;
keep me always faithful to your commandments,
and never let me be parted from you.
Or:
Lord Jesus Christ,
may the receiving of your Body and Blood
not bring me to judgment and condemnation,
but through your loving mercy
let it be my protection in mind and body,
and a healing remedy.
132. The priest genuflects, takes the host and, holding it slightly raised above the
paten or above the chalice, while facing the people, says aloud:
Behold the Lamb of God,
behold him who takes away the sins of the world.146
Blessed are those called to the banquet of the Lamb.147
And together with the people he adds once:

Lord, I am not worthy
that you should enter under my roof,
but only say the word
and my soul shall be healed.148
40
133. The priest, facing the altar, says quietly:
May the Body of Christ
keep me safe unto eternal life.
And he reverently consumes the Body of Christ.
Then he takes the chalice and says quietly:

May the Blood of Christ
keep me safe unto eternal life.
And he reverently consumes the Blood of Christ.
134. After this, he takes the paten or ciborium and approaches the communicants.
The priest raises a host slightly and shows it to each of the communicants, saying:
The Body of Christ.
The communicant responds:
Amen.
And receives Holy Communion.
If a deacon also distributes Holy Communion, he does so in the same manner.
135. If any are present who are to receive Holy Communion under both kinds, the
rite described in its own place is to be followed.
136. While the priest is receiving the Body of Christ, the Communion Chant begins.
137. When the distribution of Communion is finished, the priest or a deacon or an

acolyte purifies the paten over the chalice and the chalice itself.
While he performs the purification, the priest says quietly:

What has passed our lips as food, O Lord,
may we possess in purity of heart,
that what has been given us in time
may be our healing for eternity.
138. Then the priest may return to the chair. If the occasion so suggests, sacred si-
lence may be observed for a while, or a psalm or other canticle of praise or a hymn
may be sung.
41
139. Then, standing at the altar or at the chair and facing the people, with hands
joined, the priest says:
Let us pray.
All, together with the priest, pray in silence for a while, unless silence has al-
ready been observed. Then the priest, with hands extended, says the Prayer after
Communion, at the end of which the people acclaim:
Amen.
42
The Concluding Rites
140. If necessary, brief announcements to the people follow.
141. Then the dismissal takes place. The priest, facing the people and extending his
hands, says:
The people respond:
The priest blesses the people, saying:

May almighty God bless you:
the Father, and the Son, X and the Holy Spirit.
The people respond:
Amen.
142. On certain days or occasions, this formula of blessing is preceded, in accor-

dance with the rubrics, by another more solemn formula of blessing or by a prayer
over the people (cf. pp. 000ff).
143. In a Pontifical Mass, the celebrant receives the miter and, extending his hands,
says:
All respond:
The celebrant says:

Blessed be the name of the Lord.
All respond:
Now and for ever.149
43
The celebrant says:
Our help is in the name of the Lord.
All respond:
Who made heaven and earth.150
Then the celebrant receives the pastoral staff, if he uses it, and says:
May almighty God bless you,
making the Sign of the Cross over the people three times, he adds:
the Father, X and the Son, X and the Holy X Spirit.
All:
Amen.
144. Then the deacon, or the priest himself, with hands joined and facing the people,
says:
Go forth,151 the Mass is ended.
The people respond:
Thanks be to God.
145. Then, customarily, the priest venerates the altar with a kiss as at the beginning.
Finally, after making a profound bow with the ministers, he leaves.
146. If any liturgical action follows immediately, the rites of dismissal are omitted.
44
Notes
1
These notes have been prepared in response to many requests for fuller annota-
tion of the Commission s draft texts. Many of the notes refer to texts of Scripture
since, to an extent often not fully recognized, the liturgy echoes Scripture con-
stantly, and in many ways Scripture provides the best commentary on the liturgi-
cal text. The Commission has given high priority to ensuring that the biblical ech-
oes in the Mass can be heard. Furthermore, when the new Mass texts come to be
introduced to the clergy and people, a useful approach may be to begin with their
links to Scripture. In these notes, the translation of Scripture cited is the New Re-
vised Standard Version, unless otherwise indicated. The numbering of the Psalms
and of the verses within the Psalms follows the New Vulgate. When texts are re-
peated, such as the Preface dialogue and the Institution Narrative, the notes are
not repeated.
2
This greeting is from 2 Cor 13,13: The grace of the Lord Jesus Christ, the love
of God, and the communion of the Holy Spirit be with all of you . St Paul here
uses the Greek word koin nia, translated communicatio in the Vulgate and the
Missale. Communicatio is the usual translation of koin nia in the Vulgate, (in
which communio only occurs twice). Communion has been chosen here to trans-
late communicatio because communion is the usual modern translation of
koin nia, and a common word in contemporary theological and pastoral discus-
sion.
3
A standard form of greeting among Christians in New Testament times. It occurs
eight times in the Pauline letters, e.g. Rom 1,7: To all God s beloved in Rome,
who are called to be saints: Grace to you and peace from God our Father and the
Lord Jesus Christ . Cf. 1 Cor 1,3; 2 Cor 1,2; Gal 1,3; Eph 1,2; Phil 1,2; 2 Thess
1,2; Philemon 1,3. Grace to you and peace also occurs at Col 1,2; 1 Thess 1,1; 1
Pet 1,2; Rev 1,4. Cf. also 1 Tim 1,2; 2 Tim 1,2; Titus 1,4; 2 John 1,3. The Greek
word-order, with a pronoun between two nouns, has been preserved in the Vul-
gate - Gratia vobis et pax - the Douai Bible, the KJV, the RSV and the NRSV.
4
Cf. Ruth 2,4: Just then Boaz came from Bethlehem. He said to the reapers,
The Lord be with you. They answered, The Lord bless you .
5
Cf. Gal 6,18: May the grace of our Lord Jesus Christ be with your spirit, broth-
ers and sisters. Amen . Cf. 2 Tim 4,22: The Lord be with your spirit . For St
Paul, the spirit (Greek pneuma) is the spiritual part of man that is closest to God,
the immediate object of divine influence, and in particular the receptacle of the
Spirit of God (P. Spicq). A more literal translation of Et cum spiritu tuo is of-
fered in accordance with Liturgiam authenticam, no. 56.
6
Cf. John 20,19: When it was evening on that day, the first day of the week, and
the doors of the house where the disciples had met were locked for fear of the
Jews, Jesus came and stood among them and said, Peace be with you .
Notes 1
7
agnoscamus indicates not only an internal act of calling to mind but also an
external one of confession.
8
That we may be ready implies that both God and the worshipper contribute to
our preparation for Mass, whereas the current translation to prepare ourselves
implies that preparation is the work of the worshipper alone.
9
Peccavi nimis: nimis does not always have a comparative sense in Latin. Com-
pare 1 Chronicles 21,8: Dixitque David ad Deum: Peccavi nimis, ut hoc facerem
(New Vulgate), which NRSV translates David said to God, I have sinned
greatly in that I have done this thing .
10
The triple mea culpa has been restored in accordance with Liturgiam authenti-
cam, no. 56.
11
with our sins forgiven is syntactically subordinate, as in the Latin.
12
Cf. Bar 3,2: Hear, O Lord, and have mercy, for we have sinned before you .
13
Cf. Ps 85,8: Show us your steadfast love, O Lord, and grant us your salvation .
14
Cf. Ps 147,3: He heals the brokenhearted and binds up their wounds . Cf. Is
61,1: The spirit of the Lord God is upon me, because the Lord has anointed me;
he has sent me to bring good news to the oppressed, to bind up the broken-
hearted, to proclaim liberty to the captives, and release to the prisoners . Inde-
pendent clauses have been used here and in the two following invocations to
avoid the ugly collocation You who , which would result from using relative
clauses as the Latin does. The same strategy has been adopted in the Gloria in ex-
celsis and the Agnus Dei.
15
Cf. Matt 9,13: Go and learn what this means, I desire mercy, not sacrifice.
For I have come to call not the righteous but sinners .
16
Cf. Rom 8,34: It is Christ Jesus who died, yes, who was raised, who is at the
right hand of God, who indeed intercedes for us ; Eph 1,20: God put this power
to work in Christ when he raised him from the dead and seated him at his right
hand in the heavenly places ; Col 3,1: So if you have been raised with Christ,
seek the things that are above, where Christ is, seated at the right hand of God ;
Heb 1,3: When he had made purification for sins, he sat down at the right hand of
the Majesty on high ; Heb 7,25: Consequently he is able for all time to save those
who approach God through him, since he always lives to make intercession for
them .
Notes 2
17
People of good will translates the Latin as Liturgiam authenticam requires,
not the underlying Greek of Luke 2,14. The Commission considered People (or
men ) of good will to be a well-known phrase that should be preserved in the
Liturgy, as recommended in Liturgiam authenticam, no. 56.
18
Cf. John 1,29: Here is the Lamb of God who takes away the sin of the world! .
19
Cf. note 16 above.
20
Cf. Rev 15,4: For you alone are holy . The capitalization of Sanctus in the
Latin implies that this word is to be read as a noun rather than as an adjective.
21
Cf. Ps 83,19: Let them know that you alone, whose name is the Lord, are the
Most High over all the earth . Altissimus is capitalized in the Latin, and conse-
quently interpreted as a noun.
22
Although some countries use the form This is the word of the Lord , the
Commission recommends this shorter and more accurate form, which is parallel
with The Body of Christ and The Blood of Christ later in the rite.
23
worthily and well translates the two adverbs of the Latin, digne ac competen-
ter; the current version has only the one adverb worthily .
24
Cf. Is 6,5-7: And I said: Woe is me! I am lost, for I am a man of unclean lips,
and I live among a people of unclean lips; yet my eyes have seen the King, the
Lord of hosts! Then one of the seraphs flew to me, holding a live coal that had
been taken from the altar with a pair of tongs. The seraph touched my mouth with
it and said: Now that this has touched your lips, your guilt has departed and your
sin is blotted out .
25
Literally The Word of the Lord , but the Commission decided that an acclama-
tion (cue) different from the one used at the conclusion of the First and Second
Reading was needed in English in order to elicit the different response Praise to
you, Lord Jesus Christ . A different acclamation (cue) at the conclusion of the
Gospel Reading is also used in the current Italian, Spanish, German, and French
translations.
26
Literally Praise to you, Christ , but the Commission sees no value in changing
the current version.
27
Though the Creed of Nicaea in its original form begins We believe , both
Greek and Latin Christians traditionally begin I believe when reciting the Creed
liturgically. St Thomas Aquinas says (Summa Theologiae IIa IIae 1,9) that the
Church proclaims the Creed as a single person, made one by faith.
Notes 3
28
Cf. Col 1,16: for in him all things in heaven and on earth were created, things
visible and invisible . . . . The change from the current version seen and unseen
was made because something can be unseen and yet in principle visible (e.g. a
remote galaxy) or unseen and entirely invisible (e.g. an angel).
29
The technical theological terms consubstantial and incarnate have been re-
tained on advice from the Congregation for Divine Worship and the Discipline of
the Sacraments.
30
Not and was incarnate by the Holy Spirit of the Virgin Mary since, although
the word-order would be more natural, with both adverbial phrases following the
verb, such a translation would be ambiguous.
31
Literally he suffered and was buried , but death has been inserted for clarity.
32
On advice from the Congregation for Divine Worship and the Discipline of the
Sacraments, the translation of resurrexit tertia die has been left as in the 1975
ICET text for pastoral reasons in accord with the concerns of Liturgiam authenti-
cam, nos. 74 and 108.
33
Cf. note 16 above.
34
Cf. 2 Cor 3,17-18: Now the Lord is the Spirit . . . for this comes from the Lord,
the Spirit . The Holy Spirit is not explicitly said to be divine in this Creed, but his
divinity is implied by the application to him of the divine title Lord . Therefore,
it has been kept distinct from the title that follows: the Lord, the giver of life , not
the Lord and giver of life , which might be misconstrued as the Lord of life and
the giver of life .
35
Cf. 2 Cor 3,6: the Spirit gives life .
36
Cf. John 15,26: the Spirit of truth who comes from the Father .
37
Cf. 2 Pet 1,21: no prophecy ever came from human will, but men and women
moved by the Holy Spirit spoke from God .
38
The Editio typica tertia of the Missale Romanum has Credo in unum Deum
here, but the correct text is Credo in Deum. (This point has been checked with the
Congregation for Divine Worship and the Discipline of the Sacraments.)
39
The underworld abode of the just who died before Christ was known in early
English as hell , whence the medieval iconographical theme of the Harrowing of
Hell. It therefore seemed appropriate to retain the traditional translation of inferos
as hell , although it does not refer to a place of eternal damnation.
Notes 4
40
Cf. John 6,48: I am the bread of life .
41
Cf. Rom 1,25: . . . the Creator, who is blessed forever ; Rom 9,5 (alternative
reading): May he who is God over all be blessed for ever .
42
Though Christ is not named in the Latin, it seemed best here, for the sake of
clarity, to retain the current version, which names him explicitly.
43
Cf. Matt 26,29: I tell you, I will never again drink of this fruit of the vine until
that day when I drink it new with you in my Father s kingdom .
44
Cf. 1 Cor 10,4: . . . and all drank the same spiritual drink. For they drank from
the spiritual rock that followed them, and the rock was Christ . The change from
the current version our spiritual drink is intended to make clear that there is only
one spiritual drink, namely Christ.
45
Cf. Daniel 3,39-40 [old Vulgate]: nevertheless in a contrite heart and humble
spirit let us be accepted. As in holocausts of rams and bullocks, and as in thou-
sands of fat lambs: so let our sacrifice be made in thy sight this day that it may
please thee: (Douai version). It is difficult to find two words to translate the Latin
spiritus and animus, which translate the Greek pneuma and psuche respectively
(New Vulgate has anima in place of animus). Douai, KJV, Knox, RSV, NRSV
and NAB all translate psuche or animus here by heart .
46
Ps 51,4: Wash me thoroughly from my iniquity, and cleanse me from my sin .
47
In the Latin, the singular verb fiat indicates that a single sacrifice is envisaged.
This proposed translation is intended to refer unambiguously to a single sacrifice.
48
The Commission judged it best to retain the version of this part of the dialogue
currently in use. Although several more accurate translations have been proposed,
none seems to have gained widespread support.
49
It is planned that Prefaces should begin It is truly right and just , so that the
priest echoes the response of the people.
50
Sanctus and Dominus are nominative, not vocative, although the current version
translates them as if they were vocatives, addressed to God. The proposed text,
which renders the Latin more accurately, also offers a more precise echo of Is 6,
3: And one called to another and said: "Holy, holy, holy is the Lord of hosts .
Compare Rev 4,8: Holy, holy, holy, the Lord God the Almighty . Sabaoth is
plural, evoking the massed armies of angels. The proposed version attempts to do
the same.
Notes 5
51
Cf. Matt 21,9: The crowds that went ahead of him and that followed were
shouting, Hosanna to the Son of David! Blessed is the one who comes in the
name of the Lord! Hosanna in the highest heaven! .
52
The second-person pronoun referring to God has been placed at the beginning
of the sentence, as in the Latin. It recalls the second-person possessive form from
the Sanctus ( your glory ) and begins the Canon focusing on God, unlike the cur-
rent version, which begins with We .
53
The long sentence that began ICEL s 2004 draft of this Eucharistic Prayer has
been divided, in response to many requests. However, here and elsewhere where
sentences have been shortened, the Commission has tried to ensure a smooth tran-
sition between them.
54
Illibatus, from the same root as English libation , means unbroached .
55
Scholars (Botte, Capelle, Jungmann, Mazza) agree that this section of the
Canon is a prayer for all the Bishops of the Church. In early versions the Pope
was not mentioned, but only the local Bishop, referred to by the title Papa nostro,
since Papa was a title for any Bishop. Capelle argues that orthodoxis would at
that time have been taken as an adjective modifying an understood noun papis: in
that case, papa nostro N. et omnibus orthodoxis would have meant our Bishop N.
and all the orthodox ones .
56
Literally all who stand around . The Commission has avoided using stand so
as not to seem to be determining the posture of the congregation.
57
The complexity of these lines results in part from the interpolation into the text
at a relatively late date of the words pro quibus tibi offerimus vel.
58
vel poses a problem, since the obvious translation for whom we offer to you or
who offer to you would seem to imply too great a distinction between the roles of
priest and people in offering the Eucharistic Sacrifice. For this reason, the Com-
mission has favored a translation that minimizes the adversative connotations of
vel, understanding it to link two ways of saying the same thing, as in Archiepisco-
pus vel Metropolitanus.
59
Although surprise is sometimes expressed that the priest here prays for the peo-
ple as they , it is clear from the third-person forms offerunt, se, suisque, reddunt
and sua that this translation is correct, although many translations have mislead-
ingly used we -forms. In the Roman Rite of Mass as a whole both patterns of
prayer are common: the priest prays for the people sometimes as one of them (us-
ing we ) and sometimes as their representative (using they ). For instance, the
Prayers over the People nearly all speak of the people as they .
Notes 6
60
Cf. Ps 116,14; 18: I will pay my vows to the Lord in the presence of all his
people ; Ps 21,15; 50,14; 56,12; 61,8; 65,1; 66,13.
61
Nos. 85 and 86, although separated by scribal and typographical convention, in
fact form a single sentence. The Commission, while recognizing that the sentence
is best divided in English, has tried to effect as smooth a transition as possible be-
tween the paragraphs, so that the close connection that the Canon makes between
praying for the Church on earth and honoring the Church in heaven is preserved.
62
Communico is used absolutely here, with the sense of the English communi-
cate as in my husband and I don t communicate very well . This use is rare in
Latin, but is attested in the works of Cyprian, Tertullian, Cassiodorus, Boethius
and the early Latin translation of Irenaeus (for examples, see the Thesaurus Lin-
guae Latinae). The Commission preferred the already familiar translation to a
barer and more literal rendering such as communicating or being in communi-
cation : the proposed version is intended to evoke again the theme of ecclesial
communion so common in the texts of the Mass.
63
Literally husband of the same Virgin , which sounds artificial in English. Here
and elsewhere, the Commission has taken the view that there is no useable Eng-
lish equivalent of this use of idem in Latin.
64
Only at this late point in the paragraph does the Latin (muniamur) begin to use
the first person plural.
65
Literally appeared visibly in bodily form in the truth of our flesh .
66
Literally our service (servitutis nostrae), a common way in late Latin of saying
us who are servants just as in modern usage Your Eminence means You who
are eminent .
67
Nos. 88 (the Epiclesis) and 89 (the consecration of the bread) form a single sen-
tence, and in early manuscripts are written without a break. D. Serra has recently
stressed the importance of this fact, arguing that a tendency in Western theology
of the second Christian millennium to separate epiclesis and consecration is un-
faithful to primitive Western tradition as represented by the Roman Canon ( The
Roman Canon: the theological significance of its structure and syntax Ecclesia
Orans 20 [2003] pp. 99-128).
68
In Rom 12,1 and 1 Pet 2,2 (old Vulgate), rationabilis translates Greek logikos,
which the NRSV translates as spiritual .
69
The use of Who at the start of paragraph 89 is intended to link the two para-
graphs as closely as possible without translating them as a single long sentence.
Notes 7
70
Benedixit, here and in paragraph 90, is ambiguous. Some take it to mean that
Jesus blessed the bread and the cup, others that he blessed God. The same ambi-
guity is present in Matt 26,26 and Mark 14,22, where NRSV, following the for-
mer interpretation, has after blessing it he broke it whereas NAB has (Jesus/he)
took bread, said the blessing, broke it . . . . The sign of the cross made at
benedixit before Vatican II reflected the former interpretation, and the current Ital-
ian translation ti rese grazie con la preghiera di benedizione reflects the latter.
The proposed version preserves the ambiguity.
71
of it , because the disciples were commanded to share the bread. Compare
drink from it in paragraph 90.
72
Some have urged the use of chalice in the Institution Narrative, pointing out
that, for a period in the history of the English language, Catholics favored chal-
ice as a translation of the Latin calix and the Greek pot rion in the Scriptures,
while Protestants favored cup . The Commission has used both words, retaining
cup in the dominical words in order to echo current translations of Scripture, e.g.
Luke 22,20: This cup that is poured out for you is the new covenant in my blood
(NRSV); This cup is the new covenant in my Blood, which will be shed for you
(NAB); 1 Cor 11,25: This cup is the new covenant in my blood (NRSV, NAB).
73
In view of the classic distinction between eternity and perpetuity, everlasting
has been replaced here by eternal .
74
In the Latin either calix or sanguis can be understood to be the subject of effun-
detur. In English, blood can be shed , but a cup cannot, whereas both can be
poured out . Poured out has accordingly been chosen to represent the ambiguity
of the Latin.
75
The translation of pro multis as for all has been retained in the proposed text
as a rendering of the original biblical text, even though it does not appear to be a
literal translation. An equivalent translation of pro multis is offered in the eucha-
ristic words of institution in Spanish (por todos los hombres), Italian (per tutti),
German (für Alle), and Portuguese (por todos homens).
A rationale for this translation is given in Notitiae, Volume VI (1970), pp. 39-40,
138-140, which states:
. . . secundum exegetas verbum aramaicum, quod lingua latina versum est
pro multis, significationem habet pro omnibus: multitudo pro qua Christus
mortuus est, sine ulla limitatione est, quod idem valet ac dicere: Christus
pro omnibus mortuus est. . . in adprobatione data huic vernaculari varia-
tioni in textu liturgico nihil minus rectum irrepsit, quod correctionem seu
emendationem expostulet.
Pope John Paul II in his Letter to Priests for Holy Thursday 2005 said, the Lord's
blood is "shed for you and for all", as some translations legitimately make ex-
plicit .
Notes 8
76
Cf. 1 Cor 11,26: For as often as you eat this bread and drink the cup, you pro-
claim the Lord s death until he comes . In glory has been added because until
he comes seems too abrupt, and open to misunderstanding.
77
Cf. 1 Cor 11,26: For as often as you eat this bread and drink the cup, you pro-
claim the Lord s death until he comes . Again has been added because until you
come seems too abrupt, and open to misunderstanding.
78
Cf. John 4,42: we know that this is truly the Savior of the world .
79
Cf. John 6,35; 48: I am the bread of life .
80
Cf. Ps 116,13: I will lift up the cup of salvation and call on the name of the
Lord .
81
serenus was used in Latin of the sun, sky and the weather, meaning simultane-
ously not troubled and not troubling . English writers have used serene in the
same way. Here we pray that the face of God will be like an untroubled sky as He
looks on our gifts. Calm has been suggested as a translation for sereno, but al-
though calm means not troubled , it lacks the connotation of not troubling .
For this reason, serene was chosen, although it is a less common word.
82
Cf.Gen 4,4: and Abel for his part brought of the firstlings of his flock, their fat
portions .
83
Cf. Gen 15,7-21; 22,13. For our father in faith cf. Romans 4,11 and the Span-
ish Missal (nuestro padre en la fe) and Italian Missal (nostro padre nelle fede).
84
Gen 14,18-20.
85
The last words of this paragraph, inadequately translated bread and wine in
the current version, are said by the Liber Pontificalis to have been introduced into
the Canon by Pope Saint Leo the Great. They have been translated at the end of
the paragraph because we are praying that our own offerings may be a holy sacri-
fice, a spotless victim , like those of Abel, Abraham and Melchizedek.
86
Cf. 1 Cor 10,18: Consider the people of Israel; are not those who eat the sacri-
fices partners in the altar? . The distinction made in the current version between
the altar on high and this altar , for which the original offers no warrant, has
been eliminated.
87
every heavenly blessing and grace would follow the Latin word-order more
closely, but the repetition of -sounds in the first three words would be less
Notes 9
euphonious than the proposed version and perhaps, for some speakers, difficult to
pronounce.
88
cum signo fidei can mean marked with the sign of faith or carrying the sign
of faith . The proposed translation, unlike the current one, allows both interpreta-
tions.
89
In this paragraph, Latin uses three words that are close to each other in sense
but subtly distinct: dormire, somnum and quiescere. English has only two useable
words to cover the same semantic field, rest and sleep (granted that nap ,
snooze and repose and similar expressions belong to registers inappropriate for
the liturgy). Consequently, sleep has been used twice, first as a verb and then as
a noun.
90
Although some have objected that this phrase will suggest an establishment
dedicated to alcoholic refreshment, the Commission, recognizing that it is impos-
sible to avoid all ambiguities, feels that most worshippers will know what is
meant here.
91
The text has been translated so that the words coincide with the manual gestures
as in the Latin text.
92
In this translation of the doxology, revised since February 2004, the Divine Per-
sons are now named in the same order as in the Latin.
93
The repetition of and , which follows the Latin repetition of et, is intended to
slow the speaker down, giving the line weight and solemnity.
94
The capitalization of Sanctus implies that it is to be taken as a noun rather than
as an adjective. Cf. note 20.
95
cum Passioni voluntarie traderetur suggests a delicate balance between passiv-
ity and activeness in Christ as he approached his passion, which the Commission
has tried to convey. The Commission has understood the capitalization of Pas-
sioni to indicate that it should be translated by the technical term Passion rather
than simply by suffering .
96
Cf. John 6,35; 48; Ps 116,13 (cf. notes 79 and 80).
97
1 John 4,18: There is no fear in love, but perfect love casts out fear; for fear
has to do with punishment, and whoever fears has not reached perfection in love .
98
Cf. Rom 6,5: For if we have been united with him in a death like his, we will
certainly be united with him in a resurrection like his . Complantatus in this text
translates Greek sumphutos, used to express similarity between things, like the
Notes 10
similarity of plants planted in a row. Since the underlying agricultural metaphor
appears already to have faded by Plato s time (see Liddell and Scott s.v.), it
seemed unnecessary to reproduce it here. Cf. paragraph 115 of the liturgical text.
99
Spes resurrectionis has a double meaning: the hope that arises from the resur-
rection of Christ, and our hope that we ourselves will share in the general resur-
rection.
100
Cf. Ps 89,15: Happy are the people who walk, O Lord, in the light of your
countenance .
101
The capitalization of Sanctus implies that it should be construed as a noun, as
at the beginning of the Second Eucharistic Prayer.
102
Cf. Mal 1,11: For from the rising of the sun to its setting my name is great
among the nations, and in every place incense is offered to my name, and a pure
offering; for my name is great among the nations, says the Lord of hosts .
103
The current version at whose command we celebrate this Eucharist refers
only to the celebration actually taking place. The Commission understands this
clause to have a wider reference, indicating that whenever and wherever we cele-
brate the Mass, we do so at Christ s command.
104
himself renders ipse: as in the preceding line, the prayer continues to stress
that the Eucharist comes from Christ.
105
eiusdem Filii tui, literally of the same your Son . Cf. note 63.
106
Literally we offer you, giving thanks .
107
Cf. Phil 3,8-9: . . . in order that I may gain Christ and be found in him .
108
Literally by whose intercession in your presence we trust that we will be
helped perpetually .
109
Literally Victim of our reconciliation , but that would be ambiguous.
110
The Latin joins the names of Pope and Bishop with et, as if to emphasize the
bond of communion that links them.
111
The entire people you make your own : Cf. Is 43,21 the people whom I
formed for myself (NRSV) and 1 Pet 2,9: God s own people (NRSV). Whereas
the old Vulgate had populus acquisitionis in 1 Pet 2,9, the New Vulgate has a
more accurate translation of the Greek, populus ad acquisitionem. Knox, translat-
ing the old Vulgate, rendered this phrase with an eye on the Greek: a people God
Notes 11
means to have for himself . The Commission s version has followed the same
course, to indicate that God s gathering of the Church is a continuing process, as
has been said at the beginning of this prayer: You never cease to gather a people
to yourself .
112
Literally whom you have called to stand near you , but the Commission has
avoided using stand so as not to seem to be determining the posture of the con-
gregation. Cf. note 56.
113
Cf. Rom 6,5 (cf. note 98).
114
Cf. Rev 7,17: for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life, and God will wipe away
every tear from their eyes ; Rev 21,4: He will wipe every tear from their eyes.
Death will be no more; mourning and crying and pain will be no more, for the
first things have passed away .
115
The Commission understands sed et as having a lightly adversative force here,
contrasting the discourse on God in himself that begins the Preface with that on
creation which follows these words.
116
Unus bonus: literally the one good one , which sounds clumsy.
117
The current version mentions the creation of humanity in this Preface, which is
in fact concerned only with the angelic creation. Humanity is not now mentioned
until paragraph 117, as in the original.
118
The assonance between glorify here and glory in the previous line matches
the assonance in the Latin text between gloriam and glorificant.
119
Literally with whom both we and, through our voice, every creature under
heaven confess your name in exultation .
120
Cf. Gen 1,26: Then God said, Let us make humankind in our own image
(NRSV); Then God said: Let us make man in our image (NAB).
121
Because of a widely expressed desire for gender-inclusive language in this
paragraph, the line male and female you created them , though not in the Latin, is
added to the text. It is based on Gen 1,27:
So God created humankind in his image, in the image of God he created
them [Heb him]; male and female he created them (NRSV).
God created man in his image; in the divine image he created him; male
and female he created them (NAB).
Notes 12
122
Cf. Gen 1,26: Let them have dominion (NRSV and NAB). The Latin of
the Missale has singular forms here: eique . . . serviens . . . imperaret. It was pre-
sumably inspired by the old Vulgate, which had the singular verb praesit in Gen
1,26, translated let him have dominion in the Douai version. The New Vulgate
(which was not available when Eucharistic Prayer IV was written) has changed
this to the plural praesint. The text here proposed by the Commission follows the
New Vulgate, as well as the NRSV and NAB.
123
Domain is intended to echo dominion as imperio echoes imperaret in the
Latin.
124
Cf. Gal 4,4: when the fullness of time had come, God sent his Son .
125
Cf. Heb 4,15: For we do not have a high priest who is unable to sympathize
with our weaknesses, but we have one who in every respect has been tested as we
are, yet without sin .
126
Cf. Luke 4,18: The Spirit of the Lord is upon me, because he has anointed me
to bring good news to the poor. He has sent me to proclaim release to the captives
and recovery of sight to the blind, to let the oppressed go free .
127
Cf. 2 Cor 5,15: And he died for all, so that those who live might live no
longer for themselves, but for him who died and was raised for them . The words
who died and rose for us are omitted in the current version.
128
Cf. Rom 8,23: and not only the creation, but we ourselves, who have the first
fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of
our bodies .
129
Literally he might complete the whole (process of) sanctification .
130
sanctify was chosen to echo sanctify at the end of paragraph 117, and so to
link the Epiclesis to the preceding narrative.
131
Cf. Gen 17,13: So shall my covenant be in your flesh an everlasting cove-
nant .
132
Cf. John 13,1: Now before the festival of the Passover, Jesus knew that his
hour had come to depart from this world and go to the Father. Having loved his
own who were in the world, he loved them to the end .
133
Cf. Matt 26,29: I tell you, I will never again drink of this fruit of the vine until
that day when I drink it new with you in my Father s kingdom.
Notes 13
134
For realm of the dead as a translation of inferos, see Catechism of the Catho-
lic Church paragraph 632.
135
The current version reads which brings salvation to the whole world intro-
ducing a present tense with brings whereas the Latin salutare, being an adjec-
tive, is not tensed. The Commission s proposed version similarly has no tense,
and so expresses two aspects of the mystery of salvation, that Christ s sacrifice
both has brought and is bringing salvation to the world.
136
Sacrifice was chosen to translate Hostia here because the idea of Christ as the
victim of the Church might be found confusing, since victim in modern par-
lance is not always associated with death or sacrifice.
137
Cf. Rom 12,1: I appeal to you therefore, brothers and sisters, by the mercies
of God, to present your bodies as a living sacrifice, holy and acceptable to God,
which is your spiritual worship .
138
Literally those who stand around , but the Commission has avoided the use of
stand so as not to seem to determine the posture of the congregation. Cf. note
56.
139
Cf. 1 Pet 1,3-4: Blessed be the God and Father of our Lord Jesus Christ! By
his great mercy he has given us a new birth into a living hope through the resur-
rection of Jesus Christ from the dead, and into an inheritance that is imperishable,
undefiled and unfading, kept in heaven for you .
140
Literally in order that there, . . . we may glorify you .
141
Distress can be internal or external, and for that reason was chosen to replace
anxiety , which is only internal. We pray at this point to be free of distress of
every kind.
142
Literally the blessed hope and (the) coming of our Savior Jesus Christ . Et has
not been translated as and to avoid giving the impression that the blessed hope
and the coming of Christ are separate realities. Cf. Titus 2,13: . . . while we wait
for the blessed hope and the manifestation of the glory of our great God and Sav-
ior, Jesus Christ .
143
John 14,27: Peace I leave with you; my peace I give to you .
144
The definite article seemed preferable here, to imply that the form in which the
sign of peace is given is determined by convention.
145
Cf. John 1,29: The next day he saw Jesus coming toward him and declared,
Here is the Lamb of God who takes away the sin of the world! .
Notes 14
146
Cf. John 1,29 (cf. also note 145).
147
Rev 19,9: And the angel said to me, Write this: Blessed are those who are
invited to the marriage supper of the Lamb . Banquet was considered a more
festive word than supper , which in some parts of the English-speaking world
denotes an informal snack.
148
Cf. Luke 7,6-7: And Jesus went with them, but when he was not far from the
house, the centurion sent friends to say to him, Lord, do not trouble yourself, for
I am not worthy to have you come under my roof; therefore I did not presume to
come to you. But only speak the word, and let my servant be healed .
149
Cf. Ps 113,2: Blessed be the name of the Lord from this time on and for
evermore .
150
Cf. Ps 124,8: Our help is in the name of the Lord, who made heaven and
earth .
151
Go forth was felt to convey better than mere go the strong note of mission
that many detect in missa est.
Notes 15

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ORDO MISSAE

THE ORDER OF MASS

THE ORDER OF MASS

THE ORDER OF MASS

The Introductory Rites

The people respond:

The people respond:

And, striking their breast, they say:

Then they continue:

The absolution by the priest follows:

The people respond:

A brief pause for silence follows.

After this, the priest says:

The people respond:

The absolution by the priest follows:

The people respond:

A brief pause for silence follows.

The absolution by the priest follows:

The people respond:

8. Then, when it is prescribed, this hymn is either sung or said:

To indicate the end of the reading, the lector acclaims:

To indicate the end of the reading, the lector acclaims:

The priest says in a low voice:

The people acclaim:

Then he kisses the book, saying quietly:

26. After this, the priest, bowing profoundly, says quietly:

31. Then the priest begins the Eucharistic Prayer.

The priest, raising his hands, continues:

The priest, with hands extended, adds:

The priest, with hands extended, continues the Preface.

83. V. The Lord be with you.

84. The priest, with hands extended, says:

Remember, Lord, your servants N. and N.

86.61 Within the Action.

In communion with the whole Church,62

On the Nativity of the Lord and throughout the Octave

On the Epiphany of the Lord

On the Ascension of the Lord

88.67 Holding his hands extended over the offerings, he says:

Who69 on the day before he was to suffer

90. After this, he continues:

DO THIS IN MEMORY OF ME.

And the people continue, acclaiming:

92. Then the priest, with hands extended, says:

94. Bowing, with hands joined, he continues:

95. Commemoration of the Dead

With hands extended, he says:

97. And he continues:

Then follows the Communion Rite, p. 38.

V. The Lord be with you.

It is truly right and just, our duty and salvation,

Holy, Holy, Holy is the Lord God of hosts.

Who, as he was handed over

DO THIS IN MEMORY OF ME.

104. Then he says:

And the people continue, acclaiming:

In Masses for the Dead, the following may be added:

Remember also our brothers and sisters

Then follows the Communion Rite, p. 38.

107. V. The Lord be with you.

108. The priest, with hands extended, says:

For he himself 104

111. After this, he continues: