Offer a mass
A mass has no price and cannot be bought. The faithful can, however, unite themselves more profoundly in the sacrifice of the mass by presenting a personal offering for a specific intention to be prayed for, which the celebrant unites with the general intention for the good of the whole Church. This offering is known as a stipend. Christian faithful have, from the earliest days of the Church, provided support in coin and in kind to support its ministers and apostolic works in spiritual communion in the sacrifice of the mass offered for the whole Church. This tradition is rooted in the Old Testament, when the priest received a portion of the sacrifices made to God, as a priest must be able to live from his priestly work. The material needs of the Church and clergy thus rely largely on the voluntary offerings of the faithful.
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Why can’t I just ask God to forgive me?reply
hide You can obviously ask God for forgiveness directly! Doing so is actually an excellent habit to have, for example, during your nightly prayer. Christ Himself taught us to do it by asking us to say « Forgive us our sins » in the Our Father. At the monastery, we sing psalm 50 («Have mercy on me, O God, according to your steadfast love ») every day during the office of Lauds. The office of compline is always preceded by the Confiteor, “I confess to almighty God” (usually said by the assembly) and by the verse Converte nos Deus salutaris noster / Et averte iram tuam a nobis («Restore us again, O God of our salvation/and put away your indignation toward us» Ps 84). St Benedict asks for the Pater to be said at the end of every office, even quietly. However, in his love for us, Christ has established a sacrament through which we can receive his forgiveness and though which he forgives us in a privileged way. Just like every other sacraments, reconciliation makes us partake in the mystery of Christ, which culminates in his resurrection. Here, we mainly participate by fighting against evil and for the freedom from sin1, and though the correlated gift of the Spirit creator who « cleanse what has been tarnished, [...] heals what is wounded, […] straighten what has been distorted » and makes us cry out to the Father with the truth or a renewed heart: »Abba, Father ». It is not a petty approach of publically making amends, it is not the same as asking for forgiveness under your breath either: this sacrament actually unfolds all the richness and power of the mystery of Redemption. It thus achieves in us an accomplishment ever more plenary so that we may receive all the benefits: it is far more thrilling! When we receive this sacrament in faith, I am personally convinced that I am granted forgiveness, that I am freed from my sin and reconciled in my filial relationship with the Father; and that, with and through Christ, I am victorious against evil. Then only am I able to go in peace and joy to lead a new life! It is not because of a legal obligation, but because only the Paschal mystery can save us from sin and subsequent death, that the sacrament of penance is the only ordinary way to be granted forgiveness for mortal sins. It is also important to recognise that sin does not only disturb my relationship with God. When a Christian sins, the whole Church is wounded and tarnished. The sacrament then comes into play to re-establish the communion of the whole Church through each one of its members. This sacrament, although quiet, secret and unknown to all, is a celebration for the entire Church. Lastly, the presence of the Church, which is ensured by the only presence of the priest, insures that I am not alone in my sin. I have brothers and sisters who pray for me and who can support me in my spiritual struggle ; brethren through whom Christ raises me up.
But I haven’t done anything very bad...reply
**See the prayer It is true that the sacrament of penance is only a necessity when one has committed a mortal sin (grave sin committed in full knowledge and willingly with complete freedom): it then becomes imperative to go to confession before taking communion. Nevertheless, the Church encourages the faithful to go to confession regularly for lesser failings (venial sins). Receiving this sacrament frequently allows for a more discerning conscience which leads to a purer and more joyous love. For these reasons, it is best to find a regular routine for confession. It is also a good way to prepare for the big feasts in the liturgical year. In any case, the Church asks the faithful to go to confession at least once a year. If I do not see any sin to redeem, it could be a sign that my love for God has grown colder and that my relationship with him has become strained. Someone who loves truly is able to recognise and regret any hurt they may have caused to those they love. The more I love, the more I will find any harm I have inflicted to be big and serious. Therefore, if I do not see any sin to redeem, maybe it is urgent for me to take up reading the Word of God and to contemplate Christ on His Cross, to make a thorough examination of conscience and… to go to confession.
My sin is too great, I can never be pardoned. I do not deserve God’s forgiveness.reply
In the fourth chapter of the Rule, saint Benedict makes a list of the « instruments of the spiritual art »: small commandments, often based on the Scriptures, which help a monk to follow Christ. Is is notable that the list ends with the following instrument: “Never despair of the mercy of God» (RB 4,72). As if to tell us « If you did not do anything of what was written before, remember at least this last instrument and you will be saved! » Is is certain that I am not worthy of God’s forgiveness. According to saint Paul, it is the very proof of God’s love for us: « The proof that God loves us is that Christ, whilst we were still sinners, has died for us (Rm 5,8). However, to determine that our sin is too serious for God to forgive is to lessen to our own scale, the infinite power of divine mercy : « reassure our heart before him; for whenever our heart condemns us, God is greater than our heart, and he knows everything » (1 John 3:19-20). It is true; however, that we can only obtain forgiveness if we look upon the wrongs we have done by facing God and placing ourselves under his gaze. Indeed, the risk is great for me to only measure my wrongdoings in regards to a law, or worse, only in regards to my own ideal, the ideal of who I would like to be but am not. Then, I cannot believe in forgiveness anymore since the law condemns and denounces sin but is not able to grant forgiveness. I find it difficult to forgive myself for not reaching the expectations I have set for myself. This is what brings forth remorse: the torment inflicted by the culprit to themselves. They entertain the remorse endlessly; it makes them despair for forgiveness since they cannot grant it to themselves. Yet, contrition –when it comes from a place of « deep regret »- is not remorse. Contrition is not the regrets the sinner feels when looking upon themselves, but when looking upon the love of God. Contrition, born in the face of mercy, is always granted: it is the regret from having scorned the love of the Father, wounded the Son and afflicted the Spirit. From this regret springs the desire to mend the wounded relationship and to grow in my love for God and for my brothers with a new fervour, so that I may not trespass against them henceforth. My past wrongdoings then become a sin in the full meaning of the word: a wound in a relationship of love. It thus becomes forgivable since I can finally receive the forgiveness of someone else, from the one who loves me and whom I would like to love; forgiveness can only be received from another. I can then accept to be lifted up by someone who loves me infinitely. I am not alone to confront the failing that is burdening me. Yes, the more a sin is serious and burdening, the more it requires forgiveness and the more we need to receive the mercy that God never ceases to try to give to us. As the saying goes: « To each sin their mercy »: it is actually a definition of sin, according to philosopher Remi Brague.
It’s not worth going to confession because I know I’m going to do it again. I always confess to the same sins…reply
It is true that our weakness leads us to commit the same sins over and over again, especially once force of habit has allowed them to take root. However, this is no reason to give up going to confession. First of all, the sacrament is a sacrament of conversion. We do not promise never to fall again but to grow, with renewed fervor, in the love of God and our brothers and to avoid the future occasions of sin. The sacrament goes with us and strengthens us in our struggle against sin and in our spiritual combat against our evil inclinations. To stop going to confession simply because we will fall again is to refuse conversion and thus to refuse to be free. We should be sure that God cannot allow us to becomes slaves to our inclinations and bad habits, so we should depend on Him! God never refuses us His forgiveness when we ask it sincerely, even after we fall time and time again. He asks us to forgive those who have offended us “seventy times seven” (Mathew 18, 21) : how would He Himself not do the same and far more ? It is nevertheless true that forgiveness must be asked for with real repentance, a true desire to turn from sin and a firm decision to take the necessary means. However, we must go further than this. If we believe that confession is always the same thing- and so is useless- since I accuse myself of the same sins, is like thinking that we could turn the sacrament into something new. In fact, it is surely better that we do not think up new ways of offending God for each confession!! No, making the sacrament into something new is not in our power; it can only come from the love which is always offered, the pardon which is always given and in the new man, made by God, who each time, is renewed in the image of the Creator. Each confession, in which I accuse myself of my usual and very ordinary sins, gives God the opportunity to renew me in an extraordinary way: renewing my heart, renewing the Church, renewing the world. A final part of the answer concerns the sins I usually commit. I may perhaps always fall into the same sin, which may be serious, even though I struggle or try to struggle. The risk is that I should focus on this single point and to see only this sin… In each confession, I should try to confess other sins than this one (even though I shouldn’t forget to confess this one): my relationship with God can’t be reduced to this single point and it is likely I offend God’s love in many other ways, which are perhaps even more grave and that my singly focused struggle prevents me noticing this. Perhaps by fighting different sins I can get out of this habit which causes me so much suffering.
Why do I have to confess my faults and sins if God, who knows everything, knows them already?reply
Of course, God knows everything and we could even say He knows our sins better than we do- they have crucified Him. Yet still in the sacrament of penance, it is not enough simply to say I am a sinner, I need to recognize my sin, my sins, each one of my sins. For everything I do- be it good or bad- is important in the eyes of God. Since God truly loves me, He doesn’t want to forgive me in a general way, He wants to pardon and heal each of the failings through which I have wounded His love and which I recognize as such. He wants me to be aware of what I’m doing and that, in this way, I should regret my sins and be contrite. The forgiveness of sins is as much the work of God’s justice as of His mercy: the sacrament of reconciliation is the tribunal of mercy. There can be no true forgiveness unless justice and mercy come together in this way, and this is the necessary condition which allows the relationship of love to be rebuilt and strengthened. In confession, I do not accuse myself of failings, still less mistakes or mishaps but of sins. A fault is a failing in which we do not observe a rule or a law: a sin wounds love and for this reason, I can only realise it in the context of a personal relationship and I can ask that person’s forgiveness. In the same way, I cannot obtain forgiveness unless I take personal responsibility for having offended the loving relationship in which I was involved: thus, God can only forgive sins if I recognize them as such.
Why does the Church no longer allow collective penitential celebrations, which made confession easier?reply
This question calls for a complex answer since in fact the question is based on a false affirmation. In fact, it is not quite true to say the Church no longer accepts the celebration of the sacrament with collective confession and absolution. It isn’t absolutely because the Church provides that there are certain very particular cases in which this can be done. It is necessary to set down strict conditions which are in fact very rarely met where absolution can be given to a group which individual confession, since it is a extraordinary form of celebration (danger of death being the best known case). The affirmation is also wrong because it gives the impression that this type of celebration was allowed by the Church and then no longer allowed. In fact, the conditions have always been very strict, even though here and there lack of understanding led it to be used widely. The important thing is to understand the teaching of the Church. The important thing is that reconciliation is a sacrament. Now whatever the sacrament, the Church always confers it personally on each of her children (even when the celebration involves the community) since the sacrament is a grace-filled meeting between each Christian and God the Trinity. Thus, each catechumen is baptized, each person receives Holy Communion, each candidate is confirmed, each man to be ordained or each sick person receives the laying on of hands, each couple exchanges vows of marriage. This is also the case for penance: each penitent has the right to confess his sins and receive God’s mercy individually, to meet God personally in the sacrament; This aspect is perhaps even more important in the sacrament of reconciliation, since what we celebrate is a new dialogue and a new relationship. We could say that the dialogue between the penitent and the confessor (who takes the place of Christ) has the value of a sacramental sign. When collective absolution is allowed by the Church, it is because the number of confessors is too small for them to meet each penitent in an urgent situation. It should never be the case the confessors are too lazy to ensure the penitents have their fundamental right to a personal encounter with the Father, the Son and the Holy Spirit! It is true of course that collective confession could seem easier for the penitent. However, as we have shown in previous answer, the true nature of the sacrament would be ignored. This is why if we have received collective absolution without confessing our sins individually we should confess the serious sins we remember as soon as possible.
I have not been to confession for a long time and I’m a bit scared.reply
So finally, after having put things off for so long, a wonderful encounter with the mercy of God awaits you! Do not be afraid, Christ awaits you with open arms! And the sacrament will allow you to start again with new enthusiasm. How beautiful it is to have God’s friendship again! What joy in Heaven over one sinner who is converted! If you don’t know how to confess your sins or aren’t sure what to do, it doesn’t matter: just ask the priest to help you. He’s used to it and will gently help you to make a good confession. If you’re frightened or worried, just tell him!
I had a very painful experience at my last confession and I don’t want to go back!reply
It is true that confession is something difficult and a bad experience can make it difficult to go back to confession. However even after a bad experience, is that a reason to give up the merciful love offered through the sacrament? It can be useful to know why things didn’t go well in confession. In this domain, it is not easy to give a general reply since personal experiences are of course individual experiences; the best advice would be to find a priest to help sort out the question, however here are some ideas. The first bad experience can be that of disappointment: I was expecting so much from the sacrament, and I didn’t feel the joy I thought I would, my life did not become easier or more serene than before…We need to remember that even though the sacrament is an outward sign of inward grace, it is also a mystery of faith and we do not always experience faith through our emotions, it does not remove all our daily problems. The sureness of being forgiven increases my freedom and my ability to love truly; however, my psychological make-up may not seem changed and my worries are still there. My sin is gone and my friendship with God is restored but the consequences of my sin pursue me sometimes. The life of faith is sometimes a walk in the night but which leads to the light and is accompanied by a God who loves us, even if we do not feel it. The bad experience can also result from the confessor. The confessor is a man too, with his defects, his moments of tiredness, sometimes his bad moods, his weaknesses, his shyness maybe. And when two people meet, it is not always easy. Especially when the priest doesn’t know the penitent, what he says may be irrelevant- which is why it is a good thing to start our confession by stating quickly our state in life (the priest will not speak in the same way to a monk and a married man, to a child or a grandmother). So the penitent can be upset or disappointed: but an experience like that should not cause us to give up the sacrament, we just need to find a different confessor. The sacrament of forgiveness can be a good occasion to practice forgiveness ourselves to God’s instrument who may be clumsy or feeble or may not understand us:” Forgive us our trespasses as we forgive those who trespass against us.” as we say in the “Our Father”. However the bad experience may result from our interior disposition as a penitent. We may be hesitant as to the resolutions we need to take, so we listen to the priest’s encouragements sceptically. As we don’t really regret the sins committed, we find the priest too strict. So maybe this experience is really just a call to conversion? Perhaps the experience is the result of a penance which was too hard. And it’s true that some confessors are stricter than others. The important thing is to understand the purpose of the penance. Of course, it isn’t the price to pay for the absolution: forgiveness has no price and the ransom has been paid for many, once and for all, by Christ dying on the cross. The penance seeks to make reparation for the effects of sin and stimulates to lead a new life as a Christian in the future. The reparation can be material, since true repentance requires us to stop or repair the damage or the scandal given by sin: for example, justice requires us to give back what we have stolen or tell the truth when we have lied. However, reparation also takes place in the heart of the penitent: he must break with bad habits or the attachment to evil which sin has brought about. And the penance has of course a positive aspect: it helps us show our love for God and our brothers and to grow in that love. It may take the form of a prayer, a renunciation, service to our neighbour or works of mercy. Since it is one of the three actions of the penitent, it is a full part of the sacrament and must be performed. That is why the penitent should tell the priest if he doesn’t understand what he has to do or if he can’t do it (for example, if he doesn’t know the prayer he is asked to recite!). However it should not be looked on as a legal requirement but as the demand made by love.
But won’t the priest judge me? Won’t he be able to use what I say against me?reply
The priest himself is a sinner who knows his own weakness and sin and must himself go to confession. He knows the misery of man from the inside and so is well placed to judge those whose sins Christ will forgive. And moreover, the priest receives the penitent in the name of Christ and he knows that Christ himself forgives the penitent through him. This had two consequences. The first is that the confessor must look at the person who comes to him with the love of Christ: a love which is merciful and demanding. Merciful, because Christ knows what there is in man and came to heal him and save him by dying on a cross “For I did not come to judge the world but to save the world.” Demanding, because otherwise it would not really be love: love desires that the other should grow and become a better person. The love of Christ does not judge the sinner but it judges the sin and denounces it, so that man can turn away from his evil ways and obtain eternal life. Such should be the attitude, the goodness and love of the confessor for the penitent. The second consequence is that what is said in confession cannot ever be repeated or used, for whatever reason. The priest cannot use it to the penitent’s advantage or disadvantage, since in fact the sins are not confessed to him but to Christ through him. Canon law provides that the penitent or indeed the confessor may request that the sacrament be celebrated in a confessional with a grille, so as to preserve discretion as to the penitent’s identity.
What are the conditions for receiving the sacrament of penance?reply
As for all other sacraments, except Baptism, the « gateway to the sacraments »! - the first condition for receiving the sacrament of reconciliation is to be a baptised member of the Catholic Church (for Christians belonging to other churches or ecclesial communities, canon law makes special provisions). Since the sacrament involves confession, it is necessary to admit we are sinners and to be ready to admit our sins. The priest cannot give absolution (forgiveness) of sins which do not exist or are not confessed. For this reason, it is good to prepare ourselves by examining our conscience and we identify where we have sinned against God, our neighbour and ourselves; this is not a question of introspection but of looking at our life in the light of the love of God. To do this, we can use the ten Commandments or else the text of the Beatitudes (Matthew, 5, 3-12) ; it is always good to let the Word of God enlighten us : «For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart ; And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do. » (Hebrews 4,12-13). However, since the sacrament is also the sacrament of penance, it is not enough to simply recognize our sins, we must regret them and resolve to make reparation if possible and, with the help of God, not to sin again. “Go”, says Christ to the woman caught in adultery, « and do not sin again. “(John 8,11). Consequently we cannot be forgiven (and it would be a lie to ask for forgiveness) if we do not choose to make amends, to convert and to avoid the occasions of sin. This does not mean that we will not fall again, but rather than I have the firm intention not to fall again and I am ready to use all the means I have at my disposition. It means that I really choose to renew my loving relationship with God by leaving behind everything in my life which damages this relationship. This is why some situations mean that we cannot receive the sacraments- this is the difficult case, for example, of divorced persons who have remarried. In this situation, it is nevertheless a good thing for these persons to meet a priest and the Church community regularly, since they must receive the love and care which the Church has for all her children.
Where can I go to confess?reply
Only a priest (or a bishop) can hear confessions: he takes the place of Christ, welcoming and listening to the penitent and then forgiving him in Christ’s name. Everything that is said in confession remains secret: the confessor may never for any reason repeat what he has heard. To go to confession, we must ask a priest to hear our confession. At the Abbey of St Wandrille, it is possible to ask at reception (during opening hours) if a priest is available. In preparation for Christmas and Easter, fixed times are set when priests are available (check for details).
How do I “do” confession?reply
The sacrament of Penance is a whole consisting in three actions of the penitent and the priest's absolution. The penitent's acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation.
Catechism of the Catholic Church n°1491
turgy of the sacrament brings together these four elements. A reading of the Word of God can be added at a convenient moment, before or after the confession of sins.
It begins with the welcoming of the penitent by the priest. It is helpful at this point if the penitent can give some indication of his state in life (married, religious, single, student, retired…), so that the priest can give appropriate advice.
After the sign of the cross, the penitent can say to the priest “Bless me, Father, for I have sinned.” And the confessor replies in these or similar words “May God, who has enlightened every heart, help you to know your sins and trust in his mercy.” ».
The penitent may then recite the Confiteor (« I confess to Almighty God ») and then recognizes and confesses his sins. The priest may help the penitent if necessary.
The priest may then give advice to help the penitent begin a new life or grow in Christian life. He also gives the penitent an act of reparation (or penance) which not only makes up for the sin committed, but helps him to live a new life and overcome his weaknesses. It should be noted that if the penitent has done harm or given scandal, he should make up for this. The reparation may take the form of prayer or renunciation or perhaps service of others and works of mercy.
If the penitent does not understand the penance proposed or cannot perform it (for example if he does not know the prayer the confessor asks him to recite), he should let the confessor know immediately/
Then the penitent should express his contrition. This may be done in several ways; the traditional prayer is given here:
O my God,
because you are so good,
I am very sorry that I have sinned against you
and by the help of your grace
I will not sin again.
The priest extends his hands (or at least the right hand) over the penitent’s head and says:
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself
and sent the Holy Spirit among us for the forgiveness of sins;
through the ministry of the Church may God give you pardon and peace,
and I absolve you
from your sins in the name of the Father, and of the Son, + and of the Holy Spirit.
The penitent answers:Amen.
The priest adds this concluding prayer or another prayer:
May the Passion of our Lord Jesus Christ,
the intercession of the Blessed Virgin Mary, and of all the saints,
whatever good you do and suffering you endure,
heal your sins,
help you to grow in holiness,
and reward you with eternal life.
Go in peace.
The sign of crosssee the pray
In the name of the Father and of the Son and of the Holy Spirit. Amen.
Glory be to the Fathersee the pray
Glory to the Father, the Son and Holy Spirit both now and forever, Amen.
Gloria Patri et Filio et Spiritui Sancto
sicut erat in principio et nunc et semper
et in sæcula sæculorum. Amen.
Our Fathersee the pray
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.
Pater noster, qui es in caelis
Sanctificetur nomen tuum;
Adveniat regnum tuum;
Fiat voluntas tua
sicut in caelo 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.
Hail Marysee the pray
Hail Mary, full of grace.
Our Lord is with thee.
Blessed art thou among women,
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners,
now and at the hour of our death.
Nicene Creed (symbole de Nicée-Constantinople)voir la prière
I believe in one God,
the Father almighty, maker of heaven and earth,
of all things visible and invisible.
I believe 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 men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.
Credo in unum Deum,
factόrem cæli et terræ, visibílium όmnium, et invisibílium.
Et in unum Dόminum Iesum Christum, Fílium Dei unigénitum.
Et ex Patre natum ante όmnia sæcula.
Deum de Deo, lumen de lúmine, Deum verum de Deo vero.
Génitum, non factum, consubstantiálem Patri : per quem όmnia facta sunt.
Qui propter nos hόmines, et propter nostram salútem descéndit de cælis.
Et incarnátus est de Spíritu Sancto ex María Vírgine : et homo factus est.
Crucifíxus étiam pro nobis : sub Pόntio Piláto passus, et sepúltus est.
Et resurréxit tértia die, secúndum Scriptúras.
Et ascéndit in cælum : sedet ad déxteram Patris.
Et íterum ventúrus est cum glόria iudicáre vivos, et mόrtuos : cuius regni non erit finis.
Et in Spíritum Sanctum, Dόminum, et vivificántem : qui ex Patre, Filiόque procédit.
Qui cum Patre, et Filio simul adorátur, et conglorificátur : qui locútus est per Prophétas.
Et unam, sanctam, cathόlicam et apostόlicam Ecclésiam.
Confíteor unum baptísma in remissiόnem peccatόrum.
Et expécto resurrectiόnem mortuόrum.
Et vitam ventúri sǽculi.
Apostles' creed (symbole des apôtres)see the pray
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
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.
The Angelussee the pray
The Angel of the Lord declared unto Mary:
And she conceived of the Holy Spirit.
Hail Mary, full of grace, the Lord is with thee;
blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners,
now and at the hour of our death. Amen.
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
Hail Mary . . .
And the Word was made Flesh: And dwelt among us.
Hail Mary . . .
Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.
Let us pray:
Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord. Amen.
The memoraresee the pray
Remember, O most loving Virgin Mary, that it is a thing unheard of that anyone who had recourse to thy protection, implored thy help, or sought thine intercession was left unaided. Filled therefore with confidence in thy goodness, I fly unto thee, O Mother, Virgin of virgins. To thee I come, before thee I stand, a sorrowful sinner. Despise not my poor words, O Mother of the Word of God, but graciously hear and grant my prayer. Amen.
Sub tuumsee the pray
We turn to you for protection, holy Mother of God. Listen to our prayers and help us in our needs. Save us from every danger, O glorious and blessed Virgin. Amen.
Sub tuum præsidium confugimus, sancta Dei Genitrix : nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta.
Gloriasee the pray
Glory to God in the highest, and on earth peace to people of good will. 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, 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, have mercy on us.
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.
Confiteorsee the pray
I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault. 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.
Sanctussee the pray
Holy, holy, holy Lord God of hosts,
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.