Missa de Venerabile Sacramento

Praecentor

Information booklet about the recording of Cantores Sancti Gregorii. This programme is built around the reconstruction of the early 16th century liturgical practice in the Heilige Stede Kapel in Amsterdam, namely, the votive Mass of the Blessed Sacrament celebrated weekly together with the procession with the Miraculous Host. The central piece of this concert is the famous Occo Codex, luxurious choirbook made for Heilige Stede Kapel by the workshop of Petrus Alamire, from which we chose Josquin's Missa Pange lingua and several motets connected to the devotion to the Blessed Sacrament. Plainchant and other liturgical elements also come from graduals and missals of local provenance.

MISSA DE VENERABILI SACRAMENTO

01 Introit: Cibavit eos (Occo codex)

02 Kyrie (Josquin des Prez: Missa Pange lingua)

03 Gloria (Josquin des Prez: Missa Pange lingua)

04 Collect (plainchant & Codex Smijers)

05 Epistle (plainchant)

06 Gradual: Oculi omnium (plainchant)

07 Alleluia: Caro mea (plainchant & Jena 35)

08 Sequence: Ecce panis angelorum (plainchant & Jena 35)

09 Gospel (plainchant)

10 Credo (Josquin des Prez: Missa Pange lingua)

11 Offertory: Sacerdotes Domini (plainchant)

12 Preface (plainchant)

13 Sanctus (Josquin des Prez: Missa Pange lingua)

14 Benedictus (Josquin des Prez: Missa Pange lingua)

15 Pater noster (plainchant & Codex Smijers)

16 Agnus Dei (Josquin des Prez: Missa Pange lingua)

17 Communion: Quotiescumque manducabitis: (plainchant)

18 Postcommunion & Ite missa est (plainchant)

19 Tantum ergo (Occo codex)


ABOUT THE PROGRAMME

I

t was the week before the Palm Sunday, March 15, 1345. The

priest of the Oude Kerk went to visit a sick, dying man in

Kalverstraat to hear his confession and administer the

extreme unction and viaticum and had no idea that the

consequences of what he was about to do would still be

remembered more than 6 centuries later and be known as The

Eucharistic Miracle of Amsterdam. What all the accounts seem to

agree on is that the dying man vomited after having received the

Blessed Sacrament, the Host was thrown into fire by his caretakers

but on the following day it was observed it had remained intact.

They called a priest who tried to take it back to the Oude Kerk, but

the Sanctissimum kept returning back. The miracle was promptly

confirmed by the city council as well as officially recognized by the

bishop of Utrecht, Jan van Arkel. Within little more than 2 years, on

October 21, 1347 the chapel Terheylighenstede (The Holy Place,

Locus Sacer) was consecrated by the auxiliary bishop of Utrecht,

Nythardus. The site of the miracle quickly became a very

important pilgrimage destination for the Low Countries and

beyond (with some rather important pilgrims, such as, in about

1484, Archduke Maximilian of Austria, who was later to become

the Holy Roman Emperor). Considering the importance of religion

in the Late Middle Ages as well as the close relationship between

religion on one hand and trade and travel of the peoples on the

other this must have been a very important factor in the rise of

Amsterdam to importance and its flourish.

F

ast forward to early 1500’s. After two fires, in 1421 and 1452,

the chapel is rebuilt as a rather large hall church with 3 naves of

equal height. On the northern end of the transept, on the

Kalverstraat side was the ‘Holy Corner’ (the spot where the miracle

had happened) with the fireplace. While detailed information

about liturgical observances in the Heilige Stede remain sparse,

especially because of the events of the late 16th century, both


Corpus Christi as well as the anniversary of the miracle itself must

have had an important role and been celebrated with great

festivity. (For special occasions there are mentions of the use of

trumpets, shawns and drums in processions) There has been also a

weekly procession in which the Miraculous Host was brought

every Wednesday to the Oude Kerk and back. It is also quite likely,

that as in many other churches in this time, a weekly (if not daily)

votive mass of the Blessed Sacrament was offered here.

T

he only official connection of Pompeius Occo to the chapel of

the Heilige Stede seems to be his tenure as churchwarden

from 1513 to 1518 after which he pursued supposedly politically

more important positions in the Holy Cross Guild and the Nieuwe

Kerk. Occo was an agent of the Fugger firm in Amsterdam, a very

distinctive figure of the merchant elite, a man of learning and

devotion as well as a patron of arts. He lived in the Kalverstraat,

very close to the Heilige Stede, and it has been conjectured that he

retained a special relationship to this institution. Indeed, a poem

composed by Alaard of Amsterdam mourning the death of Occo

singles out his attachment to this chapel and his many material

donations and offerings.

O

ne of these is also the Occo Codex, a large luxurious music

manuscript from the workshop of Petrus Alamire. There is a

very clear liturgical focus on the veneration of the Blessed

Sacrament, to which the first section of the book is dedicated. We

find here 5 settings of O salutaris hostia, Tantum ergo, a

polyphonic introit for Corpus Christi, Cibavit eos, as well as two

masses whose melodic material is taken from chants connected

with Corpus Christi: Hotinet Barra’s Missa Ecce panis angelorum

and Josquin de Pres’ Missa Pange lingua. The second part of the

manuscript consists of five more mass settings and one Requiem.


Our programme is based on the votive Mass of the Blessed

Sacrament (i.e. Missa de Venerabili Sacramento) according

to the Missale for the use of Utrecht printed in 1511 in

Anwerpen. One of the features differentiating it from the standard

Roman use is that the sequence Lauda Sion of Corpus Christi,

which would normally be used only for the feast itself and not in a

votive Mass, does appear here in a shortened form of last four

stanzas. Plainchant tones for the ordinary parts of the Mass (such

as Preface, Pater noster, Ite missa est etc.) are also taken from this

source. Polyphonic responses (Amen, Et cum spiritu tuo etc.)

which seem to have been a common feature of the liturgical and

musical practice in the 16th century come from Codex Smijers,

choirbook of plainchant and polyphony used by the Brotherhood

of Our Illustrious Blessed Lady in ʹs‐Hertogenbosch.

P

lainchant propers (Graduale, Alleluia, Offertorium and

Communio) are taken from an early 16th century Graduale,

currently kept in Museum Catharijneconvent which most probably

originated in the Agnesklooster, Fransiscan friary in Hoorn. It

preserves a notational and melodic variant of Gregorian chant

characteristic for the northern Low Countries.

T

he setting of Cibavit eos which opens the programme is the

only one of the motets in the Occo Codex connected with

eucharistic devotions with a fixed liturgical function, sc. the introit

of Corpus Christi. Consistent with the form of plainchant introit, it

is written in two sections, the antiphon and the psalm verse. While

in the verse, the cantus firmus is mostly to be found in tenor, the

more contrapuntal setting of the antiphon paraphrases the chant in

different, usually at least two, voices. The melodic form of the

plainchant employed points to an origin in Germany or the Low

Countries (East Frankish chant dialect).

J

osquin’s Missa Pange lingua is one of his last Mass settings and

one of four Masses he wrote that are based on plainchant

models, which in this case is a hymn for Corpus Christi by Thomas

Aquinas. The Mass is transmitted in some 26 sources known to us


throughout Europe. Curiously, the Occo codex presents this

composition in an incomplete form. Josquin’s duos for Pleni sunt

and Benedictus have been replaced by other, shorter settings taken

from Missa Es hat ein sinn by Mathieu Gascongne (trio in case of

Benedictus) and the second Agnus dei was left out altogether. It is

possible that Alamire copyists only later obtained a complete

version of this Mass and at the time of copying the Occo Codex

worked with a version that replaced Josquin’s rather long,

sophisticated and soloistically very demanding settings with easier

ones. To present the Mass in its complete form we turned to the

choirbook Munich, Bayerische Staatsbibliothek, Musiksammlung,

Musica MS 510, possibly copied between 1513 and 1519 from one

of the earliest known copies of this Mass, choirbook MS Cappella

Sistina 16.

F

or the polyphonic settings of Alleluia respond and odd verses

of the sequence we use the choirbook Jena, Thüringer

Universitäts‐ und Landesbibliothek, MS 35 that originally belonged

to the castle church in Wittenberg under Frederick the Wise. It

contains thirteen cycles of polyphonic propers of the Mass,

arranged according to the order of the church year, starting with

Easter. It has been speculated they might have been composed by

Adam Rener, kapellmeister to Frederick the Wise between 1507

and 1517. All of them make exclusive use of strict cantus firmus

technique, chant is presented in tenor in equal breves or

semibreves, without any rest or interpolated notes and notated in

German Hufnagel chant notation.

F

inally, the programme closes with a setting of Tantum ergo.

The text consists of the last two stanzas of the aforementioned

hymn Pange lingua, often used on its own in processions and

Benediction of the Blessed Sacrament. Stylistically it seems related

to the setting of Cibavit eos that precedes it in the Occo codex.


ABOUT THE ENSEMBLE

The ensemble Cantores Sancti Gregorii was founded in 2013

by Jan Janovcik as an experimental artistic platform for performance

of early music. The ensemble specializes in sacred

and religious music with a special focus on Gregorian chant and

polyphony inspired therewith. Recognizing the inexhaustible

power of inspiration that can be found in beauty and tradition

Cantores always strive to present sacred music in its integral liturgical

context, its ʹSitz im Lebenʹ, whether that be in a concert or in

an actual liturgical celebration.

T

he ensemble gathers singers who are not afraid to look for

beauty at unexpected places, gives space to both careful study

and use of historical sources as well as the instinctive and subconscious

in improvisation and ornamentation. In the performance of

chant and mediaeval and renaissance polyphony, music that was

often born in violent times, Cantores look for interpretation that is

manly and strong.

I

n 2014 they performed at Canto Aperto festival in Sint Truiden

and also as a part of the Fabulous Fringe series of the Festival

Oude Muziek Utrecht to wide public acclaim.

PERFORMERS

Superius:

Contra:

Tenor:

Bassus:

Esther Kronenburg, Maria Bayley

Isaac Alonso de Molina, Livio Ticli

Jan Janovcik, Marcello Mazzetti

Bram Trouwborst, David Alonso de Molina


INTROIT

C

ibávit eos ex ádipe fruménti, allelúia:

et de petra, melle saturávit

eos, allelúia, allelúia, allelúia. ℣. Exsultáte

Deo, adiutóri nostro: iubiláte

Deo Iacob. ℣. Glória Patri, et Fílio, et

Spirítui Sancto. Sicut erat in princípio,

et nunc, et semper, et in saecula saeculórum.

Amen. Cibavit eos...

K

ýrie, eléison. Christe, eléison.

Kýrie, eléison.

Gloria in excelsis Deo Et in terra

pax homínibus bonæ voluntátis.

Laudámus te. Benedícimus te. Adorámus

te. Glorificámus te. Grátias

ágimus tibi propter magnam glóriam

tuam. Dómine Deus, Rex coeléstis,

Deus Pater omnípotens. Dómine Fili

unigénite, Iesu Christe. Dómine Deus,

Agnus Dei, Fílius Patris.

Qui tollis peccáta mundi, miserére nobis.

Qui tollis peccáta mundi, súscipe

deprecatiónem nostram. Qui sedes ad

déxteram Patris, miserére nobis. Quóniam

tu solus Sanctus. Tu solus Dóminus.

Tu solus Altíssimus, Iesu Christe.

Cum Sancto Spíritu in glória Dei Patris.

Amen.

Ps 80:17, 2

H

e fed them with the best of

wheat, alleluia; and filled them

with honey from the rock, alleluia, alleluia,

alleluia. ℣. Sing joyfully to God

our strength; acclaim the God of Jacob.

℣. Glory be to the Father, and to the

Son, and to the Holy Ghost. As it was

in the beginning, is now, and ever shall

be, world without end. Amen. He fed

them...

L

ord, have mercy. Christ, have

mercy. Lord, have mercy.

Glory be to God on high, and on

earth peace to men of good will.

We praise Thee. We bless Thee. We adore

Thee. We glorify Thee. We give

Thee thanks for Thy great glory. O

Lord God, heavenly King, God the

Father almighty. O Lord Jesus Christ,

the only begotten Son. O Lord God,

Lamb of God, Son of the Father.

Who takest away the sins of the world,

have mercy on us. Who takest away

the sins of the world, receive our prayer.

Who sittest at the right hand of the

Father, have mercy on us. For Thou

only are holy. Thou only art the Lord.

Thou only art most high, O Jesus

Christ. Together with the Holy Ghost

in the glory of God the Father. Amen.


COLLECT

℣. Dóminus vobíscum.

℟. Et cum spiritu tuo.

Orémus.

D

eus, qui nobis sub Sacraménto

mirábili passiónis tuæ memóriam

reliquísti: tríbue, quaesumus, ita nos

Córporis et Sánguinis tui sacra

mystéria venerári; ut redemptiónis

tuae fructum in nobis iúgiter sentiámus:

Qui vivis et regnas cum Deo

Patre, in unitate Spiritus Sancti, Deus,

per omnia saecula saeculorum.

℟. Amen.

EPISTLE

Léctio Epistolæ beáti Pauli Apóstoli ad

Corinthios.

Fratres: Ego enim accépi a Dómino

quod et trádidí vobis, quóniam

Dóminus Iesus, in qua nocte tradebátur,

accépit panem, et grátias agens

fregit, et dixit: Accípite, et manducáte:

hoc est corpus meum, quod pro vobis

tradétur: hoc fácite in meam commemoratiónem.

Simíliter et cálicem, postquam

cenávit, dicens: Hic calix novum

Testaméntum est in meo sánguine.

Hoc fácite, quotiescúmque bibétis, in

meam commemoratiónem. Quotiescúmque

enim manducábitis panem

hunc et cálicem bibétis, mortem Dómini

annuntiábitis, donec véniat.

Itaque quicúmque manducáverit panem

hunc vel bíberit cálicem Dómini

℣. The Lord be with you.

℟. And with thy spirit.

Let us pray.

O

God, You Who in this wondrous

sacrament have left us a memorial

of Your passion, grant us, we beseech

You, so to venerate the sacred

mysteries of Your Body and Blood that

we may ever experience within us the

effect of Your redemption. Who livest

and reignest with God the Father, in

the unity of the Holy Spirit, one God,

world without end. ℟. Amen

1 Cor 11:23‐29

Lesson from the first letter of St Paul

the Apostle to the Corinthians.

B

rethren: I myself have received

from the Lord ‐ what I also delivered

to you, ‐ that the Lord Jesus, on

the night in which He was betrayed,

took bread, and giving thanks broke,

and said, Take and eat. This is My

Body which shall be given up for you;

do this in remembrance of Me. In like

manner also the cup, after He had

supped, saying, This is the new covenant

in My Blood; do this as often as

you drink it, in remembrance of Me.

For as often as you shall eat this Bread

and drink the cup, you proclaim the

death of the Lord, until He comes.

Therefore whoever eats this Bread or

drinks the cup of the Lord unworthily,


indígne, reus erit córporis et sánguinis

Dómini. Probet autem seípsum homo:

et sic de pane illo edat et de calice bibat.

Qui enim mánducat et bibit indígne,

iudícium sibi mánducat et bibit:

non diiúdicans corpus Dómini.

GRADUAL

Oculi ómnium in te sperant, Dómine:

et tu das illis escam in témpore

opportúno. ℣. Aperis tu manum

tuam: et imples omne animal benedictióne.

ALLELUIA

Alleluia, allelúia. ℣. Caro mea vere

est cibus, et sanguis meus vere

est potus: qui mandúcat meam carnem

et bibit meum sánguinem, in me

manet et ego in eo.

Ecce panis Angelórum,

factus cibus viatórum:

vere panis filiórum,

non mitténdus cánibus.

In figúris præsignátur,

cum Isaac immolátur:

agnus paschæ deputátur:

datur manna pátribus.

Bone pastor, panis vere,

Iesu, nostri miserére:

SEQUENCE

will be guilty of the Body and the

Blood of the Lord. But let a man prove

himself, and so let him eat of that

Bread and drink of the cup; for he who

eats and drinks unworthily, without

distinguishing the Body, eats and

drinks judgment to himself.

Ps 144:15‐16

T

he eyes of all look hopefully to

You, O Lord; and You give them

their food in due season. ℣. You open

Your hand; and satisfy the desire of

every living thing.

Ioannes 6:56‐57

Alleluia, alleluia. ℣. My Flesh is

food indeed, and My Blood is

drink indeed. He who eat My Flesh,

and drinks My Blood, abides in Me

and I in him.

Bread, that angels eat in heaven,

Now becomes the pilgrim’s leaven,

Bread in truth to children given,

That must ne’er to dogs be thrown.

He, in ancient types disguised,

Was the Isaac sacrificed,

For the feast a lamb devised,

Manna to the Fathers shown.

Bread, whose shepherd‐care doth tend us,

Jesu Christ, Thy mercy send us,


tu nos pasce, nos tuére:

tu nos bona fac vidére

in terra vivéntium.

Tu, qui cuncta scis et vales:

qui nos pascis hic mortáles:

tuos ibi commensáles,

coherédes et sodáles

fac sanctórum cívium.

Amen. Allelúia.

GOSPEL

℣. Dominus vobiscum.

℟. Et cum spiritu tuo.

Sequentia sancti Evangelii secundum

Johannem.

℟. Gloria tibi, Domine!

I

n illo témpore: Dixit Iesus discipulis

suis et turbis Iudæórum: Caro

mea vere est cibus et sanguis meus vere

est potus. Qui mandúcat meam carnem

et bibit meum sánguinem, in me

manet et ego in illo. Sicut misit me vivens

Pater, et ego vivo propter Patrem:

et qui mandúcat me, et ipse

vivet propter me. Hic est panis, qui de

coelo descéndit. Non sicut manducavérunt

patres vestri manna, et mórtui

sunt. Qui manducat hunc panem, vivet

in ætérnum.

CREDO

C

redo in Unum Deum, Patrem omnipoténtem,

factórem coeli et

terræ, visibílium ómnium et in visibí‐

Do Thou feed us, Thou defend us,

Lead us where true joys attend us,

In the land where life is given:

Thou all ken and might possessing,

Mercies aye to us largessing,

Make us share Thy cup of blessing,

Heritage and love’s caressing

With the denizens of heaven.

Amen. Alleluia.

Ioann 6:56‐59

℣. The Lord be with you.

℟. And with thy spirit.

Continuation of the Holy Gospel

according to John.

℟. Glory be to Thee, O Lord.

At that time, Jesus said to the

crowds of the Jews: My Flesh is

food indeed, and My Blood is drink indeed.

He who eats My Flesh, and

drinks My Blood, abides in Me and I in

him. As the living Father has sent Me,

and as I live because of the Father, so

he who eats Me, he also shall live because

of Me. This is the Bread that has

come down from heaven; not as your

fathers ate the manna, and died. He

who eats this Bread shall live forever.

I

believe in one God, the Father

almighty, Maker of heaven and

earth, and of all things, visible and in‐


lium. Et in unum Dóminum Iesum

Christum, Fílium Dei unigénitum. Et

ex Patre natum ante ómnia saecula.

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 coelis.

Et incarnátus est de Spíritu Sancto ex

María Vírgine: Et homo factus est.

Crucifíxus étiam pro nobis: sub Póntio

Piláto passus, et sepúltus est. Et resurréxit

tértia die, secúndum Scriptúras.

Et ascéndit in coelum: sedet ad

déxteram Patris. Et íterum ventúrus

est cum glória iudicáre vivos et mórtuos:

cuius regni non erit finis.

Et in Spíritum Sanctum, Dóminum et

vivificántem: qui ex Patre Filióque

procédit. Qui cum Patre et Fílio simul

adorátur et conglorificátur: qui

locútus est per Prophétas. Et unam

sanctam cathólicam et apostolicam Ecclésiam.

Confíteor unum baptísma in remissiónem

peccatórum. Et exspécto resurrectiónem

mortuórum. Et vitam

ventúri saeculi. Amen.

visible. And in one Lord Jesus Christ,

the only begotten Son of God. And

born of the Father, before all ages. God

of God: Light of Light: true God of true

God. Begotten, not made, consubstantial

with the Father, by whom all

things were made. Who, for us men,

and for our salvation, came down from

heaven.

And became incarnate by the Holy

Ghost of the Virgin Mary: and was

made man.

He was crucified also for us, suffered

under Pontius Pilate, and was buried.

And the third day He rose again according

to the Scriptures. And ascended

into heaven, and sitteth at the right

hand of the Father. And He shall come

again with glory to judge both the living

and the dead, of whose kingdom

there shall be no end.

And in the Holy Ghost, the Lord and

Giver of Life, proceeding from the

Father and the Son. Who together, with

the Father and the Son, is adored and

glorified: Who spoke by the prophets.

And in one, holy, Catholic and

Apostolic Church.

I confess one baptism for the remission

of sins. And I look for the resur‐rection

of the dead. And the life of the world

to come. Amen.

℣. Dóminus vobíscum.

OFFERTORY

Levit 21:6

℣. The Lord be with you.


℟. Et cum spíritu tuo.

Orémus

S

acerdótes Dómini incénsum et panes

ófferunt Deo: et ideo sancti

erunt Deo suo, et non pólluent nomen

eius, allelúia.

SECRET

Ecclésiæ tuæ, quaesumus, Dómine,

unitátis et pacis propítius dona

concéde: quæ sub oblátis munéribus

mýstice designántur.

Per Dominum nostrum Iesum Christum,

Filium tuum: qui tecum vivit et

regnat in unitate Spiritus Sancti Deus,

per omnia saecula saeculorum.

℟. Amen.

PREFACE

℣. Dóminus vobíscum.

℟. Et cum spíritu tuo.

℣. Sursum corda.

℟. Habémus ad Dóminum.

℣. Grátias agámus Dómino, Deo nostro.

℟. Dignum et iustum est.

V

ere dignum et iustum est,

æquum et salutáre, nos tibi semper

et ubíque grátias ágere: Dómine

sancte, Pater omnípotens, ætérne Deus:

Quia per incarnáti Verbi mystérium

nova mentis nostræ óculis lux tuæ

claritátis infúlsit: ut, dum visibíliter

Deum cognóscimus, per hunc in invi‐

℟. And with thy spirit.

Let us pray.

T

he priests of the Lord offer incense

and loaves to God, and

therefore they shall be sacred to their

God and shall not profane His name.

Alleluia.

Graciously give Thy Church, we

beseech Thee, O Lord, the gifts of

unity and peace which are betokened

by the gifts we offer.

Through Jesus Christ, thy Son our

Lord, Who liveth and reigneth with

thee, in the unity of the Holy Ghost,

ever one God, world without end.

℟. Amen.

ofNativity

℣. The Lord be with you.

℟. And with thy spirit.

℣. Lift up your hearts.

℟. We have lifted them up to the Lord.

℣. Let us give thanks to the Lord our

God.

℟. It is meet and just.

I

t is truly meet and just, right and

for our salvation, that we should at

all times, and in all places, give thanks

unto Thee, O holy Lord, Father

almighty, everlasting God, for through

the Mystery of the Word made flesh,

the new light of Thy glory hath shone

upon the eyes of our mind, so that


sibílium amorem rapiámur. Et ideo

cum Angelis et Archángelis, cum

Thronis et Dominatiónibus cumque

omni milítia coeléstis exércitus hymnum

glóriæ tuæ cánimus, sine fine

dicéntes.

SANCTUS

S

anctus, Sanctus, Sanctus Dóminus,

Deus Sábaoth. Pleni sunt

coeli et terra glória tua. Hosánna in

excélsis.

Benedíctus, qui venit in nómine Dómini.

Hosánna in excélsis.

PATER NOSTER

℣. Per omnia saecula saecolorum.

℟. Amen.

Orémus: Præcéptis salutáribus móniti,

et divína institutione formati audemus

dicere:

P

ater noster, qui es in caelis, Sanctificetur

nomen tuum. Adveniat

regnum tuum. Fiat voluntas tua, sicut

in coelo et in terra. Panem nostrum

quotidianum da nobis hodie. Et dimitte

nobis debita nostra, sicut et nos dimittimus

debitoribus nostris.

℣. Et ne nos inducas in tentationem:

℟. Sed libera nos a malo.

L

íbera nos, quaesumus, Dómine,

ab ómnibus malis, prætéritis,

præséntibus et futúris: et intercedénte

while we acknowledge God in visible

form, we may through Him be drawn

to the love of things invisible. And

therefore with Angels and Archangels,

with Throne and Dominations, and

with all the hosts of the heavenly army,

we sing the hymn of Thy glory, evermore

saying:

H

oly, Holy, Holy, Lord God of

Sabaoth! Heaven and earth are

full of Thy glory! Hosanna in the

highest!

Blessed is He that cometh in the Name

of the Lord! Hosanna in the highest!

℣. World without end.

℟. Amen

Let us pray. Instructed by Thy saving

precepts, and following Thy divine institution,

we are bold to say:

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.

D

eliver us, we beseech Thee, O

Lord, from all evils, past, present,

and to come; and by the intercession of


eáta et gloriósa semper Vírgine Dei

Genetríce María, cum beátis Apóstolis

tuis Petro et Paulo, atque Andréa, et

ómnibus Sanctis, da propítius pacem

in diébus nostris: ut, ope misericórdiæ

tuæ adiúti, et a peccáto simus semper

líberi et ab omni perturbatióne secúri.

Per eúndem Dóminum nostrum Iesum

Christum, Fílium tuum.

Qui tecum vivit et regnat in unitáte

Spíritus Sancti Deus.

℣. Per omnia saecula saeculorum.

℟. Amen.

℣. Pax Domini sit semper vobiscum.

℟. Et cum spiritu tuo.

the Blessed and glorious ever Virgin

Mary, Mother of God, and of the holy

Apostles, Peter and Paul, and of Andrew,

and of all the Saints, mercifully

grant peace in our days, that through

the assistance of Thy mercy we may be

always free from sin, and secure from

all disturbance.

Through the same Jesus Christ, Thy

Son, our Lord. Who with Thee in the

unity of the Holy Ghost liveth and

reigneth God,

℣. World without end.

℟. Amen.

℣. The peace of the Lord be always with

you.

℟. And with thy spirit.

AGNUS DEI

Agnus Dei, qui tollis peccáta mundi:

miserére nobis.

Agnus Dei, qui tollis peccáta mundi:

miserére nobis.

Agnus Dei, qui tollis peccáta mundi:

dona nobis pacem.

COMMUNION

Quotiescúmque man‐ducábitis panem

hunc et cálicem bi‐bétis, mortem Dómini

annuntiábitis, donec véniat:

itaque quicúmque manducáverit panem

vel bíberit ca‐licem Dómini indígne,

reus erit cór‐poris et sánguinis

Dómini, allelúia.

L

amb of God, who takest away the

sins of the world, have mercy on us.

Lamb of God, who takest away the sins

of the world, have mercy on us.

Lamb of God, who takest away the sins

of the world, grant us peace.

1 Cor 11:26‐27

As often as you shall eat this Bread

and drink the cup, you proclaim

the death of the Lord, until He comes.

Therefore whoever eats this Bread or

drinks the cup of the Lord unworthily,

will be guilty of the Body and Blood of

the Lord. Alleluia.


POSTCOMMUNION

℣. Dóminus vobíscum.

℟. Et cum spíritu tuo.

Orémus.

Fac nos, quæsumus, Dómine, divinitátis

tuæ sempitérna fruitióne

repléri: quam pretiósi Corporis et Sanguinis

tui temporalis percéptio præfigúrat:

Qui vivis et regnas cum Deo Patre, in

unitate Spiritus Sancti, Deus, per omnia

saecula saeculorum.

℟. Amen.

℣. Dóminus vobíscum.

℟. Et cum spíritu tuo.

℣. Ite, Missa est.

℟. Deo gratias.

CONCLUSION

℣. The Lord be with you.

℟. And with thy spirit.

Let us pray.

Grant, we beseech You, O Lord,

that we may be filled with that

everlasting enjoyment of Your Godhead,

as fore‐shadowed here on earth

by the par‐taking of Your precious

Body and Blood.

Who livest and reignest with God the

Father, in the unity of the Holy Spirit,

one God, world without end.

℟. Amen

℣. The Lord be with you.

℟. And with thy spirit.

℣. Go, the Mass is ended.

℟. Thanks be to God.

Tantum ergo Sacramentum

Veneremur cernui:

Et antiquum documentum

Novo cedat ritui:

Praestet fides supplementum

Sensuum defectui.

Genitori, Genitoque

Laus et iubilatio,

Salus, honor, virtus quoque

Sit et benedictio:

Procedenti ab utroque

Compar sit laudatio.

Down in adoration falling,

Lo! the sacred Host we hail,

Lo! oeʹr ancient forms departing

Newer rites of grace prevail;

Faith for all defects supplying,

Where the feeble senses fail.

To the everlasting Father,

And the Son Who reigns on high

With the Holy Spirit proceeding

Forth from each eternally,

Be salvation, honor blessing,

Might and endless majesty.

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