Uskup Tulsa Oklahoma AS Liturginya Menghadap ke arah Timur

Tulsa Bishop Explains Why He "Faces East"

Expresses Desire to Recover "Authentic" Worship

TULSA, Oklahoma, AUG. 19, 2009 (Zenit.org).- The bishop of Tulsa explains his decision to celebrate Mass at the diocesan cathedral "ad orientem" -- facing east -- as an effort to recapture a "more authentic" Catholic worship.

Bishop Edward Slattery affirmed this in an article featured in the September edition of the Eastern Oklahoma Catholic, titled "Ad Orientem: Revival of Ancient Rite Brings Multiple Advantages, Some Misperceptions."

In a discussion about liturgy, the prelate said, it is necessary to grasp this "essential" truth: "At Mass, Christ joins us to himself as he offers himself in sacrifice to the Father for the world's redemption."

He reminded his readers that "all of the faithful offer the Eucharistic Sacrifice as members of Christ's body" through baptism.

The priest has a unique role in this offering, the bishop affirmed, to stand "in the person of Christ, the historic Head of the Mystical Body, so that, at Mass, it is the whole body of Christ -- Head and members together that make the offering."

Bishop Slattery explained that "from ancient times, the position of the priest and the people reflected this understanding of the Mass."

As well, he added, "everyone -- celebrant and congregation -- faced the same direction, since they were united with Christ in offering to the Father Christ's unique, unrepeatable and acceptable sacrifice."

The prelate continued: "When we study the most ancient liturgical practices of the Church, we find that the priest and the people faced in the same direction, usually toward the east, in the expectation that when Christ returns, he will return 'from the east.'

"At Mass, the Church keeps vigil, waiting for that return. This single position is called 'ad orientem,' which simply means 'toward the east.'"

This traditional posture lasted for nearly 18 centuries in the Church, he noted, as something that was handed on from the time of the Apostles.

Journey together

The bishop observed that this single eastward position "reveals the nature of the Mass" as an act of worship shared by the priest and the congregation.

However, he said, this "shared orientation was lost" as the priest and people became accustomed to facing opposite directions.

Bishop Slattery explained, "This innovation was introduced after the Vatican Council, partly to help the people understand the liturgical action of the Mass by allowing them to see what was going on, and partly as an accommodation to contemporary culture where people who exercise authority are expected to face directly the people they serve, like a teacher sitting behind her desk."

Unfortunately, he added, this change had some "unforeseen and largely negative effects."

Not only was it a "serious rupture with the Church’s ancient tradition," the prelate asserted, but it also "can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God."

He stated that it also "places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage."

The bishop noted Benedict XVI's appeal to "draw upon the ancient liturgical practice of the Church to recover a more authentic Catholic worship."

He continued, "For that reason, I have restored the venerable 'ad orientem' position when I celebrate Mass at the cathedral."

This gesture, he stated, is not one of rudeness or hostility toward the faithful, nor an attempt to "turn back the clock."

Rather, Bishop Slattery affirmed, it represents the fact that "we journey together to God."

As well, he continued, it is an attempt to respond to the Pope's invitation to "discover what underlies this ancient tradition and made it viable for so many centuries, namely, the Church's understanding that the worship of the Mass is primarily and essentially the worship which Christ offers to his Father."

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On the Net:

Full text: http://dioceseoftulsa.org/eoc/eoc200909.pdf

Homili Paus Benediktus XVI Pada Minggu Palma

Benedict XVI's Homily for Palm Sunday

"His Will Is the Truth and Is Love"

VATICAN CITY, APRIL 5, 2009 (Zenit.org).- Here is a translation of the homily Benedict XVI gave at today's Palm Sunday Mass in St. Peter's Square.

* * *

Dear Brothers and Sisters,
Dear Young People!

Jesus went up to Jerusalem for Passover along with a growing crowd of pilgrims. On the last stage of the journey, he had cured the blind Bartimaeus, who had addressed him as Son of David, asking for mercy. Now -- being able to see -- with gratitude he joined the pilgrims. When, at the gates of Jerusalem, Jesus mounts a donkey, the animal symbol of Davidic royalty, joyous certainty erupts among the pilgrims: It is he, the Son of David! Thus they greet Jesus with the messianic acclamation: "Blessed is he who comes in the name of the Lord," and add: "Blessed is the kingdom of our father David that is to come! Hosanna in the highest!" (Mark 11:9). We do not know exactly what the enthusiastic pilgrims imagined the coming kingdom of David to be. But we, have we truly understood the message of the Jesus, Son of David? Have we understood what the kingdom is that he spoke of when he was interrogated by Pilate? Do we understand what it means that this kingdom is not of this world? Or would we like it to be of this world?

St. John, in his Gospel, after the account of the entrance into Jerusalem, reports a series of words of Jesus, in which he explains the essentials of this new type of kingdom. In a first reading of these texts we can distinguish three different images of the kingdom in which the same mystery is always reflected in a different way. John first of all reports that among the pilgrims who "wanted to worship God" during the feast, there were also some Greeks (cf. 12:20). Let us note the fact that the true objective of these pilgrims was to worship God. This corresponds perfectly to what Jesus said on the occasion of the purification of the Temple: "My house will be called a house of prayer for all nations" (Mark 11:17). The true scope of the pilgrimage must be that of encountering God, to worship him, and, in this way, put the fundamental relationship of our life in right order. The Greeks are persons in search of God, they are on a journey toward God with their lives. Now, with the help of two Greek-speaking apostles, Philip and Andrew, they send this request to the Lord: "We want to see Jesus" (John 12:21). This is essential. Dear friends, that is why we are gathered here together: We want to see Jesus. Millions of young people went to Sydney last year for this purpose. Certainly they had many expectations about this pilgrimage. But the main objective was this: We want to see Jesus.

What did Jesus say in regard to this request at that time? From the Gospel it is not clear whether there was a meeting between Jesus and those Greeks. Jesus' gaze reaches far higher: "If the grain of wheat falls to the ground and does not die, it will remain alone; but if it dies, it will bear much fruit" (John 12:24). This means that right now a more or less brief discussion with a few persons, who will then return home, is not important. As a grain of wheat dead and risen in a totally new way, that goes beyond the limits of the moment, he will go out to meet the world and the Greeks. Through the resurrection Jesus passes beyond the limits of space and time. As the Risen One, he is on a journey toward the vastness of the world and history. Indeed, as the Risen One he goes to the Greeks and speaks with them, he manifests himself to them in such a way that they, the ones who are faraway, draw near and, precisely in their language, in their culture, his word will be carried forward in a new way and understood in a new way -- his kingdom comes. We can thus recognize two essential characteristics of this kingdom. The first is that this kingdom passes through the cross. Because Jesus gives himself totally, he can as the Risen One belong to everyone and make himself present to all. In the Holy Eucharist we receive the fruit of the dead grain of wheat, the multiplication of the loaves that continues to the end of the world and in all times.

The second characteristic is that his kingdom is universal. It fulfills the ancient hope of Israel: this reign of David knows no more borders. It extends "from sea to sea" -- as the prophet Zachariah says (9:10) -- that is, it embraces the whole world. This, however, is only possible because it is not a political kingdom, but is based solely on the free adhesion of love -- a love that, for its part, answers to the love of Jesus Christ that has given itself for all. I think that we must always be learning both things -- first the universality, the catholicity. It means that no one can posit himself as absolute, his culture, his time and his world. This means that we all welcome each other, renouncing something of ourselves. Universality includes the mystery of the cross -- the overcoming of ourselves, obedience toward the universal word of Jesus Christ in the universal Church. Universality is always an overcoming of ourselves, a renunciation of something that is ours. Universality and the cross go together. Only in this way can peace be created.

The saying about the dead grain of wheat is part of Jesus' answer to the Greeks, it is his answer. Then, however, he formulates once again the fundamental law of human existence: "He who loves his life will lose it and he who hates his life in this world will save it for eternal life" (John 12:25). He who wants to have his life for himself, live only for himself, squeeze out everything for himself and exploit all the possibilities -- he is the one who lose his life. It becomes boring and empty. Only in abandoning ourselves, only in the disinterested gift of the "I" in favor of the "Thou," only in the "Yes" to the greater life, precisely the life of God, our life too becomes full and more spacious. Thus, this fundamental principle that the Lord establishes is, in the final analysis, simply identical with the principle of love. Love, in fact, means leaving yourself behind, giving yourself, not wanting to hold on to yourself, but becoming free from yourself: not getting preoccupied with yourself -- what will become of me -- but looking ahead, toward the other - toward God and the people whom he sends to me. It is this principle of love that defines man's journey, it is once again identical with the mystery of the cross, with the mystery of death and resurrection that we encounter in Christ.

Dear friends, perhaps it is relatively easy to accept this grand fundamental vision of life. In concrete reality, however, it is not just a simple matter of recognizing a principle, but of living its truth, the truth of the cross and the resurrection. And for this, once again, just one big decision is not enough. It is surely important at some point to dare to make a fundamental decision, to dare the great "Yes" that the Lord asks of us at a certain moment in our life. But the great "Yes" of the decisive moment in our life -- the "Yes" to the truth that the Lord places before us -- must then be daily re-conquered in the everyday situations in which, again and again, we must abandon our "I," make ourselves available, when, at bottom, we just want to hang on to that "I." Sacrifice, renunciation, also belongs to an upright life. He who permits himself a life without this ever renewed gift of self, deceives people. There is no successful life without sacrifice. If I cast a retrospective glance on my own life, I must say that precisely those moments in which I said "Yes" to renunciation were the great and important moments of my life.

Finally, St. John also put Jesus' prayer in the Garden of Olives in a modified form in his composition for "Palm Sunday." There is first of all the statement, "My soul is troubled" (12:27). Here Jesus' fear appears, which is amply illustrated by the other evangelists -- his fear in the face of the power of death, in the face of the entire abyss of evil that he sees and into which he must descend. The Lord suffers our anxieties together with us, he accompanies us in the last anxiety until we come to the light. Then there follow, in John, Jesus' two questions. The first is only expressed conditionally: "What will I say, 'Father, save me from this hour?'" (12:27). As a human being, Jesus also felt driven to ask that he be spared the terror of the passion. We too can pray in this way. We too can lament before the Lord like Job, present all our questions that arise in us in the face of the injustice in the world and the problems affect us personally. Before God we must not take refuge in pious phrases, in a world of make-believe. Praying also means struggling with God, and like Jacob we can say to him: "I will not let you go until you have given me a blessing!" (Genesis 32:37). But then there is Jesus' second request: "Glorify your name!" (John 12:28). The Synoptic Gospels put this request in this way: "Not my will but your will be done!" (Luke 22:42). In the end, God's glory, his lordship, his will is always more important and more true than my thoughts and my will. And this is what is essential in our prayer and in our life: understanding this right order of reality, accepting it interiorly; trusting in God and believing that he is doing the right thing; understanding that his will is the truth and is love; understanding that my life will be a good life if I can learn how to conform to this order. The life, death and resurrection of Jesus are the guarantee that we can truly entrust ourselves to God. It is in this way that his kingdom is realized.

Dear friends, at the end of this liturgy, the young people from Australia will give the World Youth Day Cross to the young people of Spain. The Cross is on its way from one side of the world to the other, from sea to sea. And we accompany it. Let us go forth with it along this road and, in this way, find our road. When we touch the cross, indeed, when we carry it, we touch the mystery of God, the mystery of Jesus Christ. The mystery that God so loved the world -- us -- that he gave his only-begotten Son for us (cf. John 3:16). We touch the marvelous mystery of God's love, the only truth that is really redemptive. But we also touch the fundamental law, the constitutive norm of our life, that is, that without the "Yes" of the cross, without walking in communion with Christ day after day, life can never be a success.

The more that, for the love of the great truth and the great love -- for love of the truth and love of God -- we can make some sacrifice, the greater and richer our life will become. He who wants to keep his life for himself will lose it. He who gives his life away -- daily in small gestures, that are part of the great decision -- will find it. This is the exigent truth, a truth that is also deeply beautiful and liberating, in which we want to enter, step by step, on the cross' journey over the continents. May the Lord bless this journey. Amen.

[Translation by Joseph G. Trabbic]

Vatican Larang Penggunaan Nama "Yahweh"

Petunjuk Vatikan : “Yahweh” Tidak Tepat Digunakan Dalam Liturgi

Diterjemahkan oleh Leonard T. Panjaitan dari : http://www.catholicculture.org/news/features/index.cfm?recnum=60153

13 Agustus 2008 (CWNews.com) - Vatikan telah memutuskan bahwa Nama Allah, yang umumnya dimaksud sebagai “Yahweh”, tidak boleh diucapkan dalam liturgi Katolik.
Petunjuk Vatikan tidak mewajibkan adanya perubahan apa pun dalam bahasa liturgi, karena Nama Allah tidak dicantumkan dalam terjemahan resmi Misa Romawi. Tetapi sebagian lagu mungkin dianggap tidak tepat dalam penggunanannya dalam liturgi.

Konggregasi Ibadat Suci, dalam mengeluarkan petunjuk baru ini, mengingatkan para uskup bahwa dalam tradisi Yahudi, dimana umat Kristen perdana mengadopsinya, bahwa ketika itu umat beriman menghindari pengucapan Nama Allah. Petunjuk Vatikan juga menjelaskan bahwa “sebagai sebuah ungkapan kebesaran dan keagungan Allah yang tak terbatas, maka nama tersebut tetap dipertahankan untuk tidak boleh diucapkan”.

Dalam hal Nama Allah, orang-orang Yahudi yang saleh menggunakan empat tetragammaton YHWH, atau menggantikannya dengan istilah “Adonai” atau “Tuhan”. Umat Kristen pertama melanjutkan praktek ini, kutip Vatikan.

Konggregasi Ibadat Suci mengamati bahwa penyebutan “Tuhan” dalam teks Kitab Suci mengikuti praktek tersebut. Jadi ketika St. Paulus berdoa agar “setiap lidah mengaku bahwa Yesus Kristus adalah Tuhan,” maka surat Vatikan mengatakan bahwa pernyataan St. Paulus itu “berkaitan dengan tepat kepada pernyataan ke-ilahian [Kristus]”.

Kitab Suci merefleksikan tradisi Yahudi dan Nama Allah tidak dicantumkan dalam terjemahan resmi Katolik. Instruksi Vatikan ini menyatakan bahwa bahasa liturgis harus dengan teliti mengikuti teks-teks Kitab Suci, sehingga Firman Allah “diperbincangkan dan disebarluaskan dalam sikap yang taat dan utuh”.

Tetapi, instruksi ini mencatat, bahwa “dalam tahun-tahun terakhir praktek ini telah masuk secara sembunyi-sembunyi”, dalam hal penggunaan Nama Allah dan pencantuman tetragammaton. Dengan demikian, menurut Vatikan, praktek tersebut harus dihindari dalam liturgi Katolik.

Efek dari petunjuk Vatikan ini harus menjadi jelas dalam pemilihan lagu-lagu, karena beberapa musik liturgi kontemporer menyalahgunakan kebijakan Vatikan dengan menyebutkan Nama Allah. Kebijakan Vatikan ini juga mencakup perhatian dalam rangka persiapan elemen-elemen variabel liturgi, seperti Doa Umat Beriman.

Surat dari Konggregasi Ibadat Suci, bertanggal 29 Juni 2008, ditandatangani oleh Kardinal Francis Arinze dan Uskup Agung Malcom Ranjith, masing-masing sebagai prefek dan sekretaris konggregasi tersebut.

Dalam surat bertanggal 8 Agustus 2008 kepada uskup-uskup dalam hirarki AS, yang disiarkan dalam petunjuk Vatikan ini, Uskup Arthur Serratelli – Ketua Komite Liturgi Konferensi Uskup AS – menyambut baik instruksi Vatikan ini, dengan mengatakan bawah “petunjuk tersebut membantu menekankan pada akurasi teologis dari sisi bahasa dan merupakan suatu penghormatan yang tepat bagi Nama Allah”.

KITAB WAHYU - MISA KUDUS DI BUMI ADALAH SAMA SEPERTI DI SURGA

DI BUMI SEPERTI DISURGA

Kita tidak usah pergi jauh-jauh untuk mengidentifikasi para pemegang peran dalam Kitab Wahyu. Sebenarnya, arti yang Tuhan inginkan agar dapat kita mengerti, sering kali sudah tertera jelas dalam tulisan, atau tidak ada di dalam hati kita. Ketika saya menoleh kembali ke belakang pada tahun-tahun saat saya mempelajari Kitab Wahyu sebagai orang Protestan, saya kagum bahwa saudara-saudara seiman dan saya sendiri kadang-kadang dapat melihat, bahkan sangat jelas, helikopter Rusia digambarkan sebagai wabah belalang pindahan - tetapi kita bersikeras dalam menolak bahwa Maria bisa jadi adalah perempuan yang berbaju matahari itu, yang melahirkan anak laki yang menyelamatkan dunia. Membaca Kitab Wahyu, kita harus berjuang melawan keinginan untuk menekankan hal-hal yang berlebihan sementara menolak hal-hal yang jelas.

Saya ulangi lagi: Sering kali makna terdalam di dalam Kitab Suci sungguh dekat dengan hati kita, dan penerapannya yang luas sangat kita kenal. Sekarang, di manakah di dunia ini dapat kita temukan Gereja universal yang cara penyembahannya benar menurut penglihat­an Yohanes? Di manakah dapat kita temukan imam-imam yang memakai pakaian kebesaran berdiri di depan altar? Di manakah kita temukan laki-laki yang dikuduskan untuk selibat? Di manakah kita mendengar para malaikat berdoa? Di manakah kita dapat menemukan Gereja yang menyimpan relikui para suci di altarnya? Di manakah terdapat seni yang menyanjung-nyanjung perempuan yang bermahkota bintang-bintang, dengan bulan di kakinya, yang menghancurkan kepala si ular ? Di manakah terdapat orang-orang beriman berdoa untuk memohon per­lindungan St. Mikhael malaikat tertinggi?

Di mana lagi kalau bukan di dalam Gereja Katolik, dan terutama dalam Misa Kudus ?

Sumber : The Lamb’s Supper - The Mass as Heaven On Earth, Oleh Scott Walker Hahn, 1999, Terj. Indonesia : Perjamuan Anak Domba - Perayaan Ekaristi, Surga Di Atas Bumi, Penerbit Dioma, 2007.

Bersikap Hormatlah di Rumah Tuhanmu

Hormatlah Di Rumah Tuhanmu

Hari Jumat yang lalu saya mengikuti Misa Jumat pertama di Gereja St.Andreas Kedoya (salah satu paroki di Jakarta), ketika petugas mengantarkan persembahan ke altar, terlihat slempang pertugas yang bertuliskan “Hormatlah Di Rumah Tuhanmu.” Dan saat itu juga saya tergugah dan langsung melihat dan memeriksa kondisi fisik saya saat itu, apakah sudah sesusai dengan yang tertulis pada slempang petugas atau belum sesuai dengan yang diinginkan Tuhan untuk bersikap hormat dalam memenuhi undangan-Nya. Bila kita melihat dan memperhatikan sekeliling kita ketika Misa Kudus berlangsung mulai dari diri kita sendiri sampai dengan umat yang menghadirinya, mungkin anda akan berpikir sama seperti saya, sudahkah sikap hormat itu tercapai sesuai yang diinginkan Yesus, “Bukankah ada tertulis: Rumah-Ku akan disebut rumah doa bagi segala bangsa?” (Mrk 11:17).

Sikap, tingkah laku dan cara berpakaian yang sopan dan normatif menurut daerah setempat adalah beberapa visual yang mudah kita lihat pada umat ketika menghadiri Misa Kudus dan bila hal ini tidak mencukupi untuk memenuhi sikap hormat di Rumah Bapa akan berdampak secara tidak langsung pada kesakralan Misa Kudus. Ngobrol, tidur, tangisan anak-anak, hilir mudik anak-anak adalah sikap dan tingkah laku yang sering kita jumpai di perayaan Misa dan secara tidak sadar menggangu kekhusukannya. Atmosfer atau suasana sakral jarang sekali berhasil seperti yang kita harapkan. Mungkin kita sering mengomentari bahwa Liturgi Ekaristi sebagai suatu yang membosankan dan lebih buruk lagi perayaan Ekaristi dianggap sering tidak memuaskan atau tidak memberikan solusi penyelesaian masalah hidup, Homili Romo dan nyanyian tidak menyemangati hidup. Hal ini terjadi disebabkan oleh minimnya pengetahuan umat Katolik terhadap Ekaristi, sehingga tidak menyadari bahwa itu semua bukanlah yang utama dari pengharapan kita dalam menghadiri undangan Perjamuan Kudus.

Undangan dari Tuhan setiap Minggu cenderung kita tanggapi dengan cara berpakaian yang tidak memberikan rasa hormat kepadaNya. Berpakaian yang sopan (sesuai dengan normatif pada suatu daerah) jarang ditemui di Gereja. Bila ada seseorang mengundang anda pada sebuah perayaan (pernikahan, ulang tahun dsb), pakaian yang terbaiklah yang pasti dipakai. Anda akan menggunakan kemeja yang bersih, rapih dan sepatu yang tersemir yang semua itu dipenuhi untuk memberikan rasa hormat bagi si-pengundang dan juga menunjukkan bahwa anda sudah memenuhi standar berpakaian dalam menghadiri pesta, sehingga orang tidak berpikir bahwa anda tidak tahu etika berpakaian. Ironis bila kita melihat di perayaan Misa, terlepas dari seseorang berpakaian lusuh karena mungkin ia tidak mempunyai lagi pakaian yang terbaik untuk pergi ke Rumah Bapa, pakaian yang seadanya menjadi pilihan favorit umat seperti layaknya pergi ke rumah teman (sendal, kaos oblong, Jeans robek) atau seakan-akan mereka akan pergi ke pantai atau berpikinik. Bila melihat hal ini kita akan kembali bertanya pada diri sendiri, ”Benarkah kita siap untuk menghadiri undangan Tuhan,” atau hanya menganggap sebagai sebuah kegiatan rutin belaka di tiap minggu atau keterpaksaan hati yang kita bawa untuk dipersembahkan kepada Yesus Kristus Sang Juru Selamat. Tuluskah kita menghormati undanganNya dan menyantap tubuh dan darahNya bila kita menanggapinya biasa-biasa saja.

Atmosfer Ibadah

Seperti yang sudah dituliskan diatas, bahwa atmosfer atau suasana sakral sering tidak berhasil kita dapatkan. Atmosfer atau suasana adalah sebuah hal manusiawi yang perlu dibangun terlebih dahulu untuk mencapai tujuan suatu acara atau kegiatan. Sebuah pertapaan dibangun dengan atmosfer sunyi dan jauh dari kebisingan dengan tujuan untuk mencapai tingkat meditasi dan keintiman dengan sang Pencipta. Informasi dari lektor sebelum Misa sering terdengar, ”Menon-aktifkan Hp, menjaga anak-anak dari hilir mudik” untuk menciptakan suasana tenang. Akan tetapi hal inipun jarang dapat terealisasi. Inilah fungsi petugas yang tidak hanya memberikan tempat duduk bagi umat yang telat dan mengatur Komuni, tetapi juga menjaga kondisi yang diharapkan tetap terjaga. Petugaspun tidak dapat bekerja sendiri dan dituntut pula kepekaan umat dalam menyikapinya, tegur halus kanan, belakang, depan bila atmosfer mulai tidak terpenuhi, tegur kasih kepada anak anda bila rewel atau tingkah lakunya mengganggu suasana doa dan tuntun anak anda setahap demi setahap untuk menertibkan diri ketika berada di Rumah Tuhan. Suatu waktu saya pernah menghadiri sebuah perayaan ekaristi di gereja Ortodok- Kalimalang, atmosfer kesakralan menurut saya berhasil mereka ciptakan, baik dari cara berpakain (wanita memakai kerudung) dan bau dupa yang membawa sikap konteplatif kepada umatnya. Hal ini bukanlah tujuan saya membandingkan dengan Gereja Katolik, akan tetapi tidaklah salah bila hal yang positif dapat menjadi informasi bagi kita semua.

Perayaan Ekaristi , Surga di atas bumi

Dari penjabaran singkat mengenai kondisi umat dalam menghadiri Misa , saya ingin mengajak anda mengingat kembali dan menyegarkan pengetahuan tentang Ekaristi yang diawali dengan kata kunci ”Sadarkah anda bahwa Ekaristis adalah suatu perayaan Surga di atas bumi dan bersama orang kudus dan Bunda Maria menghadirinya?” Informasi mengenai Ekaristi ini adalah sebuah intisari yang saya ambil dari beberapa pemikir seperti Prof.Scott Hahn dan Romo Pidyarto. Buku Scott Hahn yang berjudul The Lamb’s Supper , The Mass As Heaven on Earth menggoda saya untuk membagikan informasi mengenai Ekaristi kepada saudara-saudara saya dan dengan harapan sedikit demi sedikit kita dapat merubah sikap dan tingkah laku kita dalam mengikuti Misa.

Ekaristi

Ekaristi atau Sakramen Ekaristi biasanya orang memakai istilah ”merayakan kurban Misa dan merupakan peristiwa di mana Ia memateraikan Perjanjian-Nya dengan kita dan menjadikan kita anak-anakNya. Bila kita mencoba merenungkan, apa yang telah dilakukan Yesus menjelang wafat-Nya. Ia mengadakan perjamuan terakhir bersama murid-murid-Nya yang meminta untuk umat selalu mengenang / peringatan Perjamuan Terakhirnya ”Perbuatlah ini...menjadi peringatan akan Aku” (1 Kor 11:25) dan dalam misa Yesus membuat Perjanjian Baru-Nya sekali lagi, dan tidak adil bila saat ini kita menanggapinya dengan sikap yang kurang berkenan berkaitan dengan sikap dan tingkah laku kita selagi Misa . Dan untuk lebih mendalam marilah kita lihat definisi dari Ekaristi.

Ekaristi berdasarkan Kamus Teologi adalah kata yang dipakai untuk menyebut seluruh upacara Misa, khususnya bagian kedua (sesudah perayaan Sabda), yang mencapai puncaknya pada konsekrasi roti dan anggur menjadi tubuh dan darah Krsitus dan berakhir dengan komuni. Ekaristi juga menunjukkan kehadiran nyata Kristus dalam rupa roti dan anggur. Ekaristi yang diadakan oleh Kristus pada perjamuan terakhir, adalah yang paling agung di antara sakramen-sakramen yang lain dan merupakan pusat hidup Gereja. Sebagai kurban pujian dan syukur, dimana Kristus hadir sebagai imam dan kurban, Ekaristi menghadirkan kembali perjanjian Baru (1 Kor 11;25 ; Luk22:20) yang dihasilkan oleh wafat dan kebangkitan-Nya yang mendamaikan kita dengan Allah dan mengatisipasikan pemenuhan Kerajaan Allah. Sebagai perjamuan, Ekaristi (Kis2 :46) menjadikan kita peserta dalam perjamuan Tuhan sendiri dan mengungkapkan kesatuan kita yang terdalam di dalam Gereja. Sebagai kuban dan perjamuan, Ekaristi secara berdayaguna melambangkan kurban persembahan bagi orang lain, yang merupakan panggilan semua orang Kristiani.

Penjabaran yang cukup panjang dari kamus teologi karangan Gerald O’Collins,SJ dan Edward G.Farrugia,SJ membuka kembali hati kita untuk menanggapi Ekaristi dengan cara hormat. Kita dapat melihat dari awal penjabaran bahwa Ekaristi dipakai untuk menyebut seluruh upacara Misa. Bagian-bagian atau urutan-urutan dalam upacara misa mulai dari Liturgi Sabda ( masuknya Imam, ritus pembukaan, ritus pertobatan dan pembacaan Kitab Suci) dilanjutkan dengan Liturgi Ekaristi (persembahan, Doa Syukur Agung, ritual Komuni Kudus dan ritual penutup) merupakan perwujudan partisipasi kita yang penuh misteri dalam liturgi surgawi, Paus Yohannes Paulus II menyebut Misa Kudus sebagai ”Surga di atas bumi.”

Ekaristi juga menunjukkan kehadiran nyata Kristus dalam rupa roti dan anggur. Konsili Trente mengajarkan demikian, ”dengan konsekrasi atas roti dan anggur, terjadilah perubahan substansi roti menjadi substansi Tubuh Kristus, dan substansi anggur menjadi substansi Darah-Nya” (Transsubstansiasi). Adapun perubahan susbstansial ini bukan karena kata-kata imam sebagai manusia, melainkan bekat kuasa Roh kudus yang kehadiran-Nya diundang sebelum konsekrasi dan berkat kuasa Sabda Yesus yang menjanjikan kehadiran Tubuh dan Darah-Nya. Konsekrasi adalah bagian inti dari Doa Syukur Agung yang mengisahkan kembali apa yang dilakukan Yesus pada malam terakhir: ”Pada hari sebelum menderita. Ia mengambil roti ..”dan seterusnya sampai :”Kenangkanlah Aku dengan merayakan peristiwa ini.” Mengenang Perjamuan Terakhir akan menambah kuat iman kita bahwa roti dan anggur itu benar-benar diubah menjadi Tubuh dan Darah Yesus.

Ekaristi yang diadakan oleh Kristus pada perjamuan terakhir, adalah yang paling agung di antara sakramen-sakramen yang lain. Ritual Komuni merupakan puncaknya dari sakramen Ekaristi, kita menerima Tubuh Kristus dan sesuai dengan Sabdanya : ”Barang siapa yang memakan Aku akan hidup dalam Aku” (Yoh 6:57). Sikap dan tingkah laku kita yang tidak khusuk dan cenderung tidak hormat dalam misa adalah digolongkan sebagai kelalaian dan kelemahan manusiawi. Kita tetap diperkenankan untuk menerima Tubuh Kristus, akan tetapi lebih baik lagi bila kita tidak menerimanya, sebab tidak banyak artinya menerima komuni bila tanpa kesadaran dan persiapan yang memadai. Scoot Hahn dalam bukunya The Lamb’s Supper, menggambarkan penerimaan Tubuh Kristus sebagai puncak dari keseluruhan kesakralan Ekaristi dan juga harapan kita :” Kita menerima Dia (Hosti), yang kita puji dalam kemuliaan dan nyatakan dalam Syahadat! Kita menerima Dia, yang di hadapan-Nya kita berjanji dengan janji suci kita! Kita menerima Dia, yang adalah Perjanjian Baru yang ditunggu-tunggu sepanjang sejarah kemanusiaan! Pada saat Kristus datang di akhir zaman, Kemuliaan-Nya tidak lebih daripada Kemuliaan yang Ia punyai pada saat ini, ketika kita memakan seluruh keberadaan-Nya. Di dalam Ekaristi kita menerima apa yang menjadi diri kita untuk segala kekekalan, pada saat kita dibawa naik ke surga untuk bersatu dengan mahluk-mahluk surga di dalam perjamuan perkawinan Anak Domba.”

Berdamai dengan Allah adalah misi Yesus dalam memperbarui Perjanjian Baru-Nya dengan umatnya, ”Kita hidup dalam damai sejahtera dengan Allah oleh karena Tuhan kita, Yesus Kristus” (Rm 5:1). Mengakui kesalahan dan dosa dengan sadar, bukan hanya sebuah hapalan tanpa menghayatinya dalam diri segala perbuatan yang tidak menyenangkan Allah, ”Saya mengaku kepada Allah Yang Maha Kuasa ...” Didache (ajaran para Rasul) mengatakan bahwa pengakuan dosa harus mendahului keikut-sertaan kita dalam perayaan Ekaristi, dan kita mohon pengampunan dan menyerahkan diri kita pada kemurahan pengadilan surga.

Wafatnya di kayu salib puncak dari ketaatan kepada Bapa untuk menghapus dosa manusia, rasa syukur dan terima kasih kita ungkapkan dengan memenuhi undangan-Nya untuk menjadi peserta dalam perjamuan Tuhan dan dengan setia mendengarkan firmannya dalam ibadat Sabda. Origenes (ahli Kitab Suci dari masa Gereja perdana) menekankan kepada umat Kristen untuk menghormati kehadiran Kristus pada pembacaan Injil seperti juga menghormati kehadiranan-Nya di dalam Hosti. Kesetiaan kita tunjukan dengan rasa hormat pada setiap urutan Misa Kudus, mulai Ibadat Sabda sampai dengan Ibadat Ekaristi, karena itu semua merupakan satu kesatuan dan saling terkait satu sama lain Kita tidak bisa hanya khusuk di Ibadat sabda dan lalai di Ibadat Ekaristi atau sebaliknya. Kecenderungan kita adalah puas setelah menerima Komuni dan pulang sebelum misa berakhir dengan kata lain kita sering lupa untuk berterima kasih setelah menerima Tubuh Kristus dan lupa untuk membawa berkat dan perutusan.

Dan dari penjabaran sederhana ini, kembali kita diajak untuk melihat kondisi kesiapan kita dalam menghadiri undangan-Nya, mulai dari keluar rumah sampai keluar dari Rumah-Nya, ”Sudahkah saya memenuhi sikap hormat dalam menanggapi undangan-Nya.” Indah rasanya bila atmosfer hormat tetap terjaga sepanjang Misa berlangsung dan kita selalu menyadari bahwa yang kita lakukan setiap minggu bukanlah sebuah rutinitas belaka yang membosankan dan penuh dengan pengulangan. Akan tetapi menyadari bahwa menghadiri Misa Kudus berarti menerima kepenuhan rahmat, kehidupan sejati Tritunggal Mahakudus. Tak ada kekuatan di surga maupun di dunia dapat memberikan yang lebih kepada kita daripada apa yang kita terima di dalam Misa Kudus, karena kita menerima Allah di dalam diri kita.

Jadi sekali lagi bolehlah kita mengingat kata yang tertulis di slempang itu ”Hormatlah di Rumah Tuhanmu.”

Yoseph Kristianto

Warga Paroki St.Mikael -Kranji

Lingkungan Agustinus 1

Alamat : Kompl.Harapan Baru 2

Jalan Cendrawasi Blok. H I No.6

Kranji - Bekasi

Email : yoseph_kristianto@yahoo.com

Daftar Pustaka

Hahn, Scott

2006 The Lamb’s Supper, The Mass As Heaven On Earth – Perjamuan Anak Domba, Perayaan Ekaristi, Surga Di Atas Bumi : Dioma

Collins, Gerald O, SJ

Farrugia, Edward G , SJ

2001 Kamus Teologi , Yogyakarta : Kanisius

Gunawan, H.Pidyarto, Dr, O.Carm

2006 Umat Bertanya Romo Pid Menjawab, Jilid 4, Yogyakarta : Kanisius

Gunawan, H.Pidyarto, Dr, O.Carm

2006 Umat Bertanya Romo Pid Menjawab, Jilid 5, Yogyakarta : Kanisius

Penggunaan Kembali Misa Latin 1962 - Surat Apostolik Paus Benediktus XVI - Summorum Pontificum

Diterjemahkan oleh Leonard T. Panjaitan

http://www.vatican.va/holy_father/benedict_xvi/motu_proprio/documents/hf_ben-xvi_motu-proprio_20070707_summorum-pontificum_lt.html

Surat Apostolik

Dalam bentuk “motu proprio”

Paus Benedictus XVI

"Summorum Pontificum"

Sampai dengan zaman sekarang, sudah menjadi kepedulian yang terus-menerus dari Uskup Tertinggi untuk menjamin bahwa Gereja Kristus memberikan ritual yang layak terhadap Raja Ilahi, “untuk memuji dan memuliakan NamaNya,” dan “demi kebaikan seluruh GerejaNya yang Kudus”.

Karena sejak zaman dahulu maka telah menjadi hal yang perlu – juga keperluan buat masa depan – untuk memelihara prinsip yang kepadanya “setiap Gereja particular harus selaras dengan Gereja universal, bukan hanya pada masalah doktrin/ajaran iman dan tanda-tanda sacramental namun juga memperhatikan penggunaan yang secara universal dapat diterima oleh Tradisi apostolic yang tak terputus, yang harus ditaati bukan hanya untuk menghindari kesalahan [eror] namun juga untuk mentransmisikan integritas iman sebab hukum doa Gereja berhubungan dengan hukum iman-Nya” [1].

Diantara para Paus yang menunjukkan perhatian khusus, terutama hal yang besar adalah St. Gregorius Agung, dialah yang mengusahakan untuk menjamin bahwa masyarakat Eropa baru menerima baik iman Katolik maupun warisan ibadat serta budaya yang telah diwariskan oleh orang-orang Romawi dalam abad-abad terdahulu. Dia memerintahkan bahwa bentuk liturgi kudus sebagaimana dirayakan di Roma [menyangkut Kurban Misa dan Jabatan Ilahi] tetap dipertahankan. Dia memperhatikan secara serius untuk menjamin penyebaran para biarawan dan biarawati yang mengikuti Aturan hidup St. Benediktus, yang dilakukan bersamaan dengan pemberitaan Injil, serta dicontohkan melalui hidup mereka atas ketetapan bijaksana dari aturan hidup bahwa “tidak ada suatu pun bisa menghalangi karya Allah”. Dengan cara ini liturgi kudus dirayakan menurut cara Romawi, memperkaya bukan hanya iman dan kesalehan namun juga budaya dari banyak orang. Pada dasarnya sudah diketahui bahwa Liturgi Gereja Latin dalam bentuknya yang bervariasi, di setiap abad kekristenan telah memacu kehidupan spiritual dari orang-orang kudus, dan telah memperkuat banyak orang dalam nilai-nilai agama dan menyuburkan kesalehan mereka.

Banyak Paus yang lain, dalam beberapa abad, memperlihatkan kecemasan tertentu dalam hal menjamin bahwa liturgi bisa mencapai tujuannya dengan cara yang lebih efektif. Yang paling meresahkan diantara mereka adalah St. Pius V yang didukung oleh semangat pastoral yang hebat dan menindaklanjuti desakan dari Konsili Trente, memperbaharui seluruh liturgi Gereja, mengatur publikasi buku-buku liturgi yang telah diamandemen dan “memperbaharuinya sesuai dengan norma-norma dari Bapa-bapa Gereja”, dan menyiapkannya demi penggunaan Gereja Latin.

Salah satu buku liturgi dari ritus Romawi adalah buku Missal Romawi [buku yang memuat seluruh doa-doa dan tata cara ibadah sepanjang tahun-red.], yang berkembang di kota Roma dan kemudian seiring berjalannya waktu, sedikit demi sedikit buku tersebut mengambil bentuk yang sangat menyerupai dengan apa yang kita punyai sekarang ini.

“Adalah kepada tujuan yang sama ini bahwa para Uskup Roma yang terdahulu mengarahkan energi mereka selama berabad-abad agar dapat memastikan bahwa ritus dan buku-buku liturgi yang dihasilkan sampai saat ini dapat diklarifikasikan pada waktunya. Dari permulaan abad, mereka mengerjakan reformasi yang lebih umum [2]”. Dengan demikian para pengganti kami, yakni Paus Clement VIII, Urbanus VIII, St. Pius X [3], Benediktus XV, Pius XII dan Blessed Yohanes XXIII semuanya memainkan peranannya masing-masing.

Dalam beberapa kesempatan, Konsili Vatikan II menyatakan hasrat bahwa penghormatan yang layak terhadap ibadat ilahi seharusnya diperbaharui dan diadaptasi sesuai kebutuhan zaman ini. Digerakkan oleh keinginan dari pendahulu kami, Uskup Tertinggi, Paulus VI, menyetujui tahun 1970, mereformasi dan memperbaharui sebagian buku liturgi untuk Gereja Latin. Buku ini diterjemahkan ke dalam berbagai bahasa di dunia, dan secara tulus diterima oleh para uskup, imam dan umat beriman. Yohanes Paulus II mengamandemen edisi khusus ketiga dari Missal Romawi. Dengan demikian Uskup Roma telah bekerja untuk menjamin bahwa “jenis edisi liturgi ini…sekali lagi menampilkan sebuah kegemilangan bagi martabat dan harmoninya” [4].

Di beberapa area, bukan jumlah yang kecil dari umat beriman yang menganut dan melanjutkan dengan cinta dan afeksi yang besar terhadap bentuk liturgi kuno. Hal ini ditandai secara mendalam melalui budaya dan semangat mereka bahwa pada tahun 1984, Uskup Tertinggi Yohanes Paulus II, digerakkan oleh program kepedulian pastoral dari umat beriman ini, dengan ijin khusus “Quattuor Abhinc Anno”, diterbitkanlah oleh Konggregasi untuk Ibadah Ilahi”, memberikan ijin untuk menggunakan Misa Romawi yang diterbitkan oleh Blessed Yohanes Paulus XXIII tahun 1962. Kemudian, pada tahun 1988 Yohanes Paulus II dengan surat apostoliknya “motu proprio”, “Gereja Allah” mendesak uskup-uskup untuk bermurah hati menggunakan kekuasaan ini dengan mendukung umat beriman yang berkeinginan besar atas Misa Latin tahun 1962 tersebut.

Menindaklanjuti doa-doa yang terus menerus dari umat beriman, yang sejak lama dipanjatkan oleh pendahulu kami, Yohanes Paulus II dan setelah mendengar pandangan para Bapak Kardinal pada saat sidang konsistori tanggal 22 Maret 2006, serta merefleksikan secara mendalam terhadap semua aspek pertanyaan, dengan melibatkan Roh Kudus dan percaya dengan bantuan Allah, maka melalui surat apostolik ini kami menetapkan hal-hal sebagai berikut :

Pasal.1

Missal Romawi [buku yang memuat doa-doa dan tata cara ibadah romawi/misa romawi-red] yang diresmikan oleh Paus Paulus VI adalah ekspresi yang biasa dari “Lex Orandi” [Hukum Doa] Gereja Kalolik yang menggunakan ritus Latin. Meskipun demikan, Missal Romawi yang diresmikan oleh St. Paus Pius V dan diterbitkan kembali oleh Blessed Paus Yohanes XXIII akan dipertimbangkan sebagai ekspresi yang luar biasa pada hukum “Lex Orandi” yang sama, dan ini harus dihormati karena penggunaanya yang mulia dan kuno. Dua ekspresi dari “Lex Orandi” Gereja ini tidak akan menyebabkan perpecahan apa pun dalam sisi “Lex Credendi” Gereja [Hukum Iman]. Malahan kedua hukum tersebut menjadikan adanya dua jenis penggunaan Misa dalam satu Ritus Rowawi.

Oleh sebab itu, atas ijin yang digunakan untuk merayakan Kurban Misa mengikuti edisi khusus dari Missal Rowawi yang diresmikan oleh Blessed Paus Yohanes XXIII di tahun 1962 dan yang tidak pernah dicabut sebagai bentuk liturgi yang luar biasa dari Gereja. Kondisi yang diterapkan untuk penggunaan Misa ini seperti yang dijabarkan oleh dokumen-dokumen terdahulu seperti “Quattuor Abhinc Annis" dan "Ecclesia Dei", akan digantikan sebagai berikut :

Pasal 2.

Dalam Misa yang dirayakan tanpa umat, setiap imam Katolik yang berbasis ritus Latin apakah sekuler atau regular, boleh menggunakan Missal Romawi yang diterbitkan oleh Blessed Paus Yohanes XXIII di tahun 1962, atau Missal Romawi yang diresmikan oleh Paus Paulus VI di tahun 1970 dan juga diperkenankan melakukannya setiap hari dengan pengecualian pada Hari Trisuci Paskah [Triduum Easter]. Untuk perayaan seperti itu, baik itu Missal Romawi tahun 1962 maupun tahun 1970, maka imam tidak perlu meminta ijin dari Tahta Apostolik atau dari ordinari-nya.

Pasal.3

Komunitas institusi hidup tertahbis dan serikat hidup apostolik, baik itu yang memiliki hak pontifical atau diosesan, yang berkeinginan untuk merayakan Misa yang sesuai dengan edisi Missal Romawi yang diresmikan tahun 1962, baik untuk konventual atau perayaan “komunitas” dalam oratoris mereka, diperkenankan melaksanakannya. Apabila suatu komunitas individual atau seluruh institusi atau serikat yang berkeinginan untuk sesering mungkin melaksanakan perayaan Misa dimaksud baik secara habitual atau permanen maka keputusan tersebut harus diambil oleh superior utama, dengan mengikuti hukum Gereja dan dekrit serta status spesifik mereka.

Pasal 4.

Perayaan Misa yang disebutkan di atas dalam pasal 2 boleh – mentaati semua norma hukum – dan juga boleh dihadiri oleh umat beriman yang atas kehendak bebasnya, meminta untuk diterima.

Pasal 5.

ayat 1.

Dalam paroki-paroki, dimana terdapat kelompok umat beriman yang stabil yang menganut tradisi liturgis kuno, maka pastor seyogyanya berkemauan baik menerima permintaan mereka untuk merayakan Misa yang sesuai dengan ritus Missal Romawi yang diterbitkan tahun 1962 dan menjamin bahwa keselamatan umat beriman ini berharmonisasi dengan program kepedulian pastoral umum dari paroki tersebut, di bawah bimbingan Uskup yang sesuai dengan kanon 392, dan menghindari perselisihan dan mengutamakan kesatuan seluruh Gereja.

Ayat 2.

Perayaan yang sesuai dengan Misa yang diresmikan oleh Blessed Paus Yohanes XXIII boleh dilakukan di hari kerja, walaupun pada Hari Minggu dan hari-hari Perayaan lainnya, perayaan seperti ini bisa juga dilakukan.

Ayat 3.

Untuk umat beriman dan imam yang meminta perayaan Missal Romawi tahun 1962, maka pastor seyogyanya juga mengijinkan perayaan-perayaan tersebut dalam bentuk extra-ordinari [luar biasa] untuk kondisi tertentu seperti pernikahan, pemakaman atau perayaan-perayaan khusus lainnya seperti ziarah.

Ayat 4.

Imam yang menggunakan Missal Romawi dari Blessed Paus Yohanes XXIII harus memiliki kualifikasi untuk melaksanakannya dan secara juridis tidak terhalangi.

Ayat 5.

Dalam Gereja yang tidak memiliki paroki atau gereja-gereja konventual, maka adalah kewajiban dari rektor gereja tersebut untuk memberikan ijin di atas.

Pasal 6.

Dalam Misa yang dirayakan di tengah kehadiran umat yang sesuai dengan Misa dari Blessed Yohanes XXIII, para pembaca firman dapat menggunakan bahasa lokal, yakni memakai edisi Misa yang diakui oleh Tahta Apostolik.

Pasal 7.

Apabila suatu kelompok umat awam, seperti yang disebutkan dalam pasal 5 ayat.1 di atas, belum mendapatkan kepuasan terhadap permintaan mereka kepada pastor, maka mereka seyogyanya memberitahukan uskup diosesan. Uskup dimohonkan secara keras untuk memenuhi keinginan mereka. Apabila sang Uskup tersebut tidak dapat mengatur perayaan misa yang dimintakan maka permasalahan tersebut dirujuk kepada Komisi Kepausan untuk Gereja Allah [Pontifical Commission Ecclesia Dei].

Pasal 8.

Seorang Uskup yang berhasrat untuk memenuhi permohonan demikian, tetapi yang karena suatu alasan tidak dapat melaksanakannya, maka boleh merujuk problem ini kepada Komisi Kepausan untuk Gereja Allah untuk selanjutnya memperoleh petunjuk dan bantuan.

Pasal 9.

Ayat 1.

Pastor, setelah menguji semua aspek dengan penuh perhatian, juga boleh memberikan ijin untuk menggunakan ritual kuno untuk administrasi dari sakramen baptis, perkawinan, pertobatan, perminyakan, apabila dilakukan demi kebaikan jiwa-jiwa yang ingin mendapatkan sakramen tersebut.

Ayat 2.

Ordinaris diberikan hak untuk merayakan sakramen krisma menggunakan misa Kepausan kuno, apabila demi kebaikan jiwa-jiwa yang ingin mendapatkannya.

Ayat 3.

Klreus yang ditahbiskan secara “in sacris constitutes” boleh menggunakan Brevir Romawi yang diresmikan oleh Blessed Paus Yohanes XXIII tahun 1962.

Pasal 10.

Ordinari dari tempat khusus, apabila dia merasakannya tak pantas, boleh mengangkat seorang umat secara pribadi yang sesuai dengan Kanon 518 untuk perayaan yang mengikuti bentuk kuno dari ritus Romawi atau menunjuk chaplain, dengan tetap mentaati norma-norma hukum.

Pasal 11.

Komisi Kepausan untuk Gereja Allah, yang diangkat oleh Paus Yohanes II tahun 1988 [5] tetap melanjutkan kekuasaannya sesuai fungsinya. Komisi ini akan memiliki bentuk, kewajiban-kewajiban dan norma-norma dimana saja Uskup Roma berkeingian menugaskannya.

Pasal. 12.

Komisi ini, terpisah dari kekuasan yang ada padanya akan tetap menjalankan otoritas Tahta Suci, mengawasi ketaatan dan penerapan dari disposisi-disposisi ini.

Kami memerintahkan bahwa segala sesuatu yang kami tetapkan melalui surat apostolik yang diterbitkan ini sebagai “motu proprio” yang akan dipertimbangkan sebagaimana “ditetapkan dan dijadikan dekrit” dan akan ditaati dari tanggal 14 September tahun 2007, pada saat perayaan Pemuliaan Salib, apapun yang terjadi adalah sebaliknya.

Dari Roma, di St. Petrus, 7 Juli 2007, tahun ketiga dari Kepauasan kami.

[1] General Instruction of the Roman Missal, 3rd ed., 2002, No. 397.
[2] John Paul II, apostolic letter "Vicesimus Quintus Annus," Dec. 4, 1988, 3: AAS 81 (1989), 899.
[3] Ibid.
[4] St. Pius X, apostolic letter issued "motu propio data," "Abhinc Duos Annos," Oct. 23, 1913: AAS 5 (1913), 449-450; cf John Paul II, apostolic letter "Vicesimus Quintus Annus," No. 3: AAS 81 (1989), 899.
[5] Cf John Paul II, apostolic letter issued "motu proprio data," "Ecclesia Dei," July 2, 1988, 6: AAS 80 (1988), 1498.

Teks Misa Tridentine [Misa Latin]

Latin Mass

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(You can print this Missal - There are approximately 16 pages)

Ordinary of the Mass
1962 edition of the Tridentine Ordo

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Ordinary of the Mass 1962	An English Translation of the Missale Romanum
P. Priest D. Deacon S. Server/Congregation C. Choir V. Versicle R. Response	Parts are denoted as follows P. Priest D. Deacon L. Subdeacon/Lector S. Server/Congregation C. Choir V. Versicle R. Response
Antiphon P. Asperges me C. Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor. Ps. 50 Miserere mei, Deus, secundum magnam misericordiam tuam.	Antiphon P. Thou shalt sprinkle me, C. Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow. Have mercy on me, O. God, according to thy great mercy.
V. Gloria Patri, et Filio, et Spiritui Sancto, R. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen	V. Glory be to the Father and to the Son and to the Holy Spirit. R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Antiphon Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.	Antiphon Thou shalt sprinkle me, Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.
or during Easter time
Antiphon P. Vidi aquam	Antiphon P. I saw water coming
C. egredientem de templo, a latere dextro, alleluia: et omnes ad quos pervenit aqua ista salvi factci sunt, et dicent: Alleluia, alleluia. Ps. 117 Confitemini Domino, quoniam bonus; quoniam in saeculum misericordia ejus.	C. forth from the Temple from the right side, alleluia: and all those were saved to whom that water came, and they shall say alleluia, alleluia. Give praise to the Lord, for he is good,: for His mercy endureth forever.
V.Gloria Patri, et Filio, et Spiritui Sancto, R. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen	V. Glory be to the Father and to the Son and to the Holy Spirit. R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Antiphon Vidi aquam egredientem de templo, a latere dextro, alleluia: et omnes ad quos pervenit aqua ista salvi factci sunt, et dicent: Alleluia, alleluia	Antiphon I saw water coming forth from the Temple from the right side, alleluia: and all those were saved to whom that water came, and they shall say alleluia, alleluia.
P. Ostende nobis, Domine, misericordiam tuam. (alleluia) S. Et salutare tuum da nobis (alleluia) P. Domine, exaudi orationem meam. S. Et clamor meus ad te veniat.	P. Show us, Lord, Your mercy. (Alleluia) S. And grant us Your salvation. (Alleluia) P. O Lord, hear my prayer. S. And let my cry come unto You.
P. Dominus vobiscum. S. Et cum spiritu tuo. P. Exaudi nos, Domine, sanctae Pater, omnipotens aeterne Deus et mittere digneris sanctum Angelum tuum de caelis, qui custdiat, foveat, protegat, vistet, atque defendat omnes habitantes in hoc habitaculo. Per Christum Dominum nostrum. S. Amen	P. May the Lord be with you. S. And with your spirit P. Let us pray. Hear us Lord, holy Father, almighty and eternal God; and graciously send Your Holy Angel from heaven to watch over, to cherish, to protect, to abide with, and to defend all who dwell in this house. Through Christ our Lord. S. Amen.
The Mass
Mass of the Catechumens
P. In nomine Patris, et Filii, et Spiritus Sancti. S. Amen. P. Introibo ad altare Dei S Ad Deum qui laetificat juventutem meam.	P. In the Name of the Father, and of the Son, + and of the Holy Spirit. S. Amen P. I will go to the altar of God. S. To God, the joy of my youth.
Psalm 42 (Omit during Passiontide and Requiem Mass)
P. Judica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me.	P. Do me justice, O God, and fight my fight against an unholy people, rescue me from the wicked and deceitful man.
S. Quia tu es, Deus, fortitudo mea: quare me repulisti, et quare tristis incedo, dum affligit me inimicus?	S. For Thou, O God, art my strength, why hast Thou forsaken me? And why do I go about in sadness, while the enemy harasses me?
P. Emitte lucem tuam et veritatem tuam: ipsa me deduxerunt et adduxerunt in montem sanctum tuum, et in tabernacula tua.	P. Send forth Thy light and thy truth: for they have led me and brought me to thy holy hill and Thy dwelling place.
S. Et introibo ad altare Dei: ad Deum qui laetificat juventutem meam. P. Confitebor tibi in cithara, Deus, Deus meus quare tristis es anima mea, et quare conturbas me?	S. And I will go to the altar of god, to God, the joy of my youth. P. I shall yet praise Thee upon the harp, O God, my God. Why art thou sad, my soul, and why art thou downcast?
S. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei, et Deus meus.	S. Trust in God, for I shall yet praise Him, my Savior, and my God.
P. Gloria Patri, et Filio, et Spiritui Sancto.	P. Glory be to the Father, and to the Son, and to the Holy Spirit.
S. Sicut erat in principio, et nunc, et semper: et in saecula saeculorum. Amen.	S. As it was in the beginning is now, and ever shall be, world without end. Amen.
P. Introibo ad altare Dei. S. Ad Deum qui laetificat juventutem meam.	P. I will go to the altar of God. S. To God, the joy of my youth.
P. Adjutorium nostrum in nomine Domini. S. Qui fecit coelum et terram.	P. Our help + is in the Name of the Lord. S. Who made heaven and earth.
Confiteor
(Priest's Confession)
P. Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptistae, sanctis Apostolis Petro et Paulo, omnibus Sanctis, et vobis fratres: quia peccavi nimis cogitatione verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Joannem Baptistam, sanctos Apostolos Petrum et Paulum, omnes Sanctos, et vos fratres, orare pro me ad Dominum Deum Nostrum.	P. I confess to Almighty God, to Blessed Mary ever Virgin, to Blessed Michael the Archangel, to Blessed John the Baptist, to the Holy Apostles Peter and Paul, to all the angels and saints, and to you my brothers and sisters, that I have sinned exceedingly in thought, word, deed.(here he strikes his breast three times) through my fault, through my fault, through my most grievous fault, and I ask Blessed Mary ever Virgin, Blessed Michael the Archangel, Blessed John the Baptist, the Holy Apostles Peter and Paul, all the Angels and Saints, and you my brothers and sisters, to pray for me to the Lord our God.
S. Misereatur tui omnipotens Deus, et dimissis peccatis tuis, perducat te ad vitam aeternam. P. Amen.	S. May almighty God have mercy on you, forgive you all your sins, and bring you to everlasting life. P. Amen.
(People's Confession)
S. Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptistae, sanctis Apostolis Petro et Paulo, omnibus Sanctis, et tibi Pater: quia peccavi nimis cogitatione verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Joannem Baptistam, sanctos Apostolos Petrum et Paulum, omnes Sanctos, et te Pater, orare pro me ad Dominum Deum Nostrum.	S. I confess to Almighty God, to Blessed Mary ever Virgin, to Blessed Michael the Archangel, to Blessed John the Baptist, to the Holy Apostles Peter and Paul, to all the angels and saints, and to you my brothers and sisters, that I have sinned exceedingly in thought, word, deed.(here one strikes one's breast three times) through my fault, through my fault, through my most grievous fault, and I ask Blessed Mary ever Virgin, Blessed Michael the Archangel, Blessed John the Baptist, the Holy Apostles Peter and Paul, all the Angels and Saints, and you Father, to pray for me to the Lord our God.
P. Misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam aeternam. S. Amen.	P. May Almighty God have mercy on you, forgive you your sins, and bring you to everlasting life. S. Amen
P. Indulgentiam absolutionem, et remissionem peccatorum nostrorum, tribuat nobis omnipotens et misericors Dominus. S. Amen.	P. May the Almighty and Merciful Lord grant us pardon, + absolution, and remission of our sins. S. Amen.
P. Deus, tu conversus vivificabis nos.. S. Et plebs tua laetabitur in te. P. Ostende nobis Domine, misericordiam tuam. S. Et salutare tuum da nobis.	P. Turn to us, O God, and bring us life. S. And Your people will rejoice in You. P. Show us, Lord, Your mercy. S. And grant us Your salvation.
P. Domine, exaudi orationem meam. S. Et clamor meus ad te veniat. P. Dominus vobiscum. S. Et cum spiritu tuo.	P. O Lord, hear my prayer. S. And let my cry come to You. P. May the Lord be with you. S. And with your spirit.
P. Oremus.	P. Let us pray.
(The Priest inaudibly says the following while going to the Altar)
P. Aufer a nobis, quaesumus, Domine, iniquitates nostras ut ad Sancta sanctorum puris mereamur mentibus introire. Per Christum Dominum nostrum. Amen.	P. Take away from us, O Lord, we beseech You, that we may enter with pure minds into the Holy of Holies. Through Christ our Lord. Amen.
(He kisses the altar at the place where the saint's relics are enclosed an says:)
P. Oramus te. Domine, per merita Sanctorum tuorum, quorum reliquiae hic sunt, et omnium Sanctorum: ut indulgere digneris omnia peccata mea. Amen.	P. We beseech You, O Lord, by the merits of Your Saints whose relics lie here, and of all the Saints, deign in your mercy to pardon me all my sins. Amen.
(At this point in a sung or high Mass the celebrant now censes the altar. He says:) P: May this incense be blessed by him in whose honour it is to be burned. Amen.
Introit Antiphon (said by Priest here, but sung by the Choir after the sign of the Cross)
Kyrie
P. Kyrie eleison. S. Kyrie eleison. P. Kyrie eleison. S. Christe eleison. P. Christe eleison. S. Christe eleison. P. Kyrie eleison. S. Kyrie eleison. P. Kyrie eleison.	P. Lord, have mercy. S. Lord, have mercy. P. Lord, have mercy. P. Christ, have mercy. S. Christ, have mercy P. Christ, have mercy. P. Lord, have mercy. S. Lord, have mercy. P. Lord, have mercy
Gloria Sung or said on all Sundays (except during penitential seasons) and on many other days, but never at Mass for the Dead.
P. Gloria in exceslis Deo.	P. Glory to God in the highest.
(The priest concludes the Gloria below and sits while the choir sings it)
C. Et in terra pax hominibus bonae voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex coelestis, Deus Pater omnipotens. Domine Fili unigenite, Jesu Christe. Domine Deus, Agnus Dei, Filius Patris, Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus. Tu solus Dominus. To solus Altissimus, Jesu Christe. Cum Sancto Spiritu in gloria Dei Patris.. Amen.	C. And on earth peace to people of good will. We praise You. We bless You. We worship You. We glorify You. Lord God, heavenly King, God the Father almighty. Lord Jesus Christ, the Only-begotten Son. Lord God, Lamb of God, Son of the Father. You who take away the sins of the world, have mercy on us.. You who take away the sins of the world, receive our prayer. You who sit at the right hand of the Father, have mercy on us. For You alone are holy. You alone are Lord. You alone are the Most High, Jesus Christ, with the Holy Spirit, in the Glory of God the Father. Amen.
The Prayer (Here the Priest prays the collect for the day.)
P. Dominus Vobiscum. S. Et cum spiritu tuo. P. Oremus.	P. May the Lord be with you. S. And with your Spirit. P. Let us pray.
(after having read the one or more Prayers of the day:)
P. Per omnia saecula saeculorum. S. Amen.	P. For ever and ever S. Amen.
The Epistle (sit)
P/L: Lectio...	P/L: A reading from the....
(The epistle for the day is read at this point, at the end of the reading, the server responds:)
S. Deo gratias.	S. Thanks be to God.
Graduale Here the Gradual is sung by the schola, while the preparation for the Gospel occurs. The Alleluia, and Sequence Paschale victimae in the Easter Vigil, Veni, sancte Spiritus on Pentecost, Lauda Sion on Corpus Christi, Stabat Mater on Our Lady of Sorrows, Dies Irae on All Souls and in requiem and Funeral Masses. In Lent and at Masses for the dead the Alleluia is omitted and a tract sung instead.
Munda cor Meum
D. Munda cor meum ac labia mea, omnipotens Deus, qui labia Isaiae Prophetae calculo mundasti ignito: ita me tua grata miseratione dignare mundare, ut sanctum Evangelium tuum digne valeam nuntiare. Per Christum Dominum nostrum. Amen. Jube, Domine benedicere.	D. Cleanse my heart and my lips, O Almighty God, Who cleansed the lips of the Prophet Isaiah with a burning coal. In Your gracious mercy deign so to purify me that I may worthily proclaim Your holy Gospel. Through Christ our Lord. Amen. Lord, grant me your blessing.
P. Dominus sit in corde meo et in labiis meis. ut digne et competenter annuntiem evangelium suum. D. Amen.	P. The Lord be in your heart and on your lips that you may worthily and fittingly proclaim His holy Gospel. In the name of the Father, and of the Son, + and of the Holy Spirit. D. Amen
The Gospel (stand)
P/D. Dominus vobiscum. S. Et cum spiritu tuo.	P/D. May the Lord be with you. S. And with your spirit.
P/D. Sequentia (or Initium) sancti Evangelii secundum N.	P/D. + A continuation of the holy Gospel according to St. (name).
(The Gospel book is incensed)
S. Gloria tibi, Domine.	S. Glory to you, O Lord.
(The Gospel is read) (at the end of the reading the deacon and/or the servers says:)
S. Laus tibi, Christe.	S. Praise to you, O Christ.
(Afterwards at high Mass, the deacon takes the book to the celebrant who kisses it, saying:)
P. Per evangelica dicta deleantur nostra delicta.	P. May the words of the gospel wipe away our sins.
Homily or Sermon (sit)
Nicene Creed (as with the Gloria, the Priest recites the Creed and then sits while the choir sings it)
Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante omnia saecula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum, not factum, consubstantialem Patri: per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem descendit de coelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine: ET HOMO FACTUS EST. Crucifixus etiam pro nobis; sub Pontio Pilato passus, et sepultus est. Et resurrexit tertia die, secundum Scripturas. Et ascendit in coelum: sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos et mortuos. cujus regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem: qui ex Patre Filioque procedit. Qui cum Patre, et Filio simul adoratur et conglorificatur: qui locutus est per Prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et exspecto resurrectionem mortuorum. Et vitam venturi saeculi. Amen.	I believe in one God, The Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the Only-begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. (here all present kneel) And became incarnate by the Holy Spirit of the Virgin Mary: AND WAS MADE MAN. (here all arise) He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits 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. And in the Holy Spirit, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins and I await the resurrection of the dead and the life + of the world to come. Amen.
P. Dominus vobiscum. S. Et cum spiritu tuo. P. Oremus.	P. May the Lord be with you. S. And with your spirit. P. Let us pray.
(In the early Church, at this point the learners, or catechumens were dismissed.)
Mass of the Faithful
Offertory Verse (The offertory Antiphon is sung while the Priest begins the Offertory) (sit)
Offertory Prayers (said in a low voice while choir sings Offertory verse)
P. Suscipe, sancte Pater, omnipotens aeterne Deus, hanc immaculatam hostiam, quam ego indignus famulus tuus offero tibi, Deo meo vivo et vero, pro innumerabilibus peccatis, et offensionibus, et negligentiis meis, et pro omnibus circumstantibus, sed et pro omnibus fidelibus Christianis vivis atque defunctis. ut mihi, et illis proficiat ad salutem in vitam aeternam. S.Amen.	P. Accept, O Holy Father, Almighty and eternal God, this spotless host, which I, your unworthy servant, offer to You, my living and true God, to atone for my numberless sins, offenses and negligences; on behalf of all here present and likewise for all faithful Christians living and dead, that it may profit me and them as a means of salvation to life everlasting. S. Amen.
P. Deus, qui humanae substantiae dignitatem mirabiliter condidisti, et mirabilius reformasti: da nobis per hujus aquae et vini mysterium, ejus divinitatis esse consortes, qui humanitatis nostrae fieri dignatus est particeps, Jesus Christus Filius tuus Dominus noster: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. per omnia saecula saeculorum. Amen.	P. O God, + who established the nature of man in wondrous dignity, and still more admirably restored it, grant that by the mystery of this water and wine, may we come to share in His Divinity, who humbled himself to share in our humanity, Jesus Christ, Your Son, our Lord. who lives and reigns with You in the unity of the holy Spirit, one God, forever and ever. Amen.
P. Offerimus tibi, Domine, calicem salutaris tuam deprecantes clementiam: ut in conspectu divinae majestatis tuae, pro nostra et totius mundi salute cum odore suavitatis ascendat. Amen.	P. We offer You, O Lord, the chalice of salvation, humbly begging of Your mercy that it may arise before Your divine Majesty, with a pleasing fragrance, for our salvation and for that of the whole world. Amen.
P. In spiritu humilitatis, et in animo contrito suscipiamur a te, Domine, et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi, Domine Deus.	P. In a humble spirit and with a contrite heart, may we be accepted by You, O Lord, and may our sacrifice so be offered in Your sight this day as to please You, O Lord God.
P. Veni, Sanctificator omnipotens aeterne Deus. et benedic hoc sacrificum tuo sancto nomini praeparatum.	P. Come, O Sanctifier, Almighty and Eternal God, and bless, + this sacrifice prepared for the glory of Your holy Name.
(When Mass is sung, the celebrant now blesses incense, saying)
P. Per intercessionem beati Michaelis Archangeli, stantis a dextris altaris incensi, et omnium electorum suorum, incensum istud dignetur Dominus benedicere, et in odorem suavitatis accipere. Per Christum Dominum nostrum. Amen.	P. Through the intercession of Blessed Michael the Archangel, standing at the right hand of the altar of incense, and of all His elect may the Lord vouchsafe to bless + this incense and to receive it in the odor of sweetness. Through Christ our Lord. Amen.
(He censes the offerings, the cross and the altar, saying:)
P. Incensum istud a te benedictum, ascendat ad te, Domine, et descendat super nos misericordia tua.	P. May this incense blessed by You, arise before You, O Lord, and may Your mercy come down upon us
(while incensing the altar)
P. Dirigatur, Domine, oratio mea sicut incensum in conspectu tuo: elevatio manuum mearum sacrificium vespertinum. Pone, Domine, custodiam ori meo, et ostium circumstantiae labiis meis : ut non declinet cor meum in verba malitiae, ad excusandas excusationes in peccatis.	P. Let my prayer, O Lord, come like incense before You; the lifting up of my hands, like the evening sacrifice. O Lord, set a watch before my mouth, a guard at the door of my lips. Let not my heart incline to the evil of engaging in deeds of wickedness..
(while handing the thurible back)
P. Accendat in nobis Dominus ignem sui amoris, et flammam aeterne caritatis. Amen.	P. May the Lord enkindle in us the fire of His love and the flame of everlasting charity. Amen
(Now the celebrant, the ministers, the servers, and the people are censed in order)
(The celebrant washes his fingers, saying these verses of Psalm 25:)
P. Lavabo inter innocentes manus meas. et circumdabo altare tuum, Domine. Ut audiam vocem laudis. et enarrem universa mirabila tua. Domine, dilexi decorem domus tuae: et locum habitationis gloriae tuae. Ne perdas cum impiis, Deus animam meam: et cum viris sanguinum vitam meam: in quorum manibus iniquitates sunt: dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum: redime me, et miserere mei. Pes meus stetit in directo: in ecclesiis benedicam te, Domine.	P. I wash my hands in innocence, and I go around Your altar, O Lord, giving voice to my thanks, and recounting all Your wondrous deeds. O Lord, I love the house in which You dwell, the tenting place of Your glory. Gather not my soul with those of sinners, nor with men of blood my life. On their hands are crimes, and their right hands are full of bribes. But I walk in integrity; redeem me, and have pity on me My foot stands on level ground; in the assemblies I will bless You, O Lord.
Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper: et in saecula saeculorum. Amen.	Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
(facing at the middle of the altar, the priest prays
P. Suscipe sancta Trinitas, hanc oblationem, quam tibi offerimus ob memoriam passionis, resurrectionis, et ascensionis Jesu Christi Domini nostri: et in honorem beatae Mariae semper Virginis, et beati Joannis Baptistae, et sanctorum Apostolorum Petri et Pauli, et istorum, et omnium Sanctorum: ut illis proficiat ad honorem, nobis autem ad salutem: et illi pro nobis intercedere dignentur in coelis, quorum memoriam agimus in terris. Per eumdem Christum Dominum nostrum. S. Amen.	P. Accept, most Holy Trinity, this offering which we are making to You in remembrance of the passion, resurrection, and ascension of Jesus Christ, Our Lord; and in honor of blessed Mary, ever Virgin, Blessed John the Baptist, the Holy Apostles Peter and Paul, and of (name of the Saints whose relics are in the Altar) and of all the Saints; that it may add to their honor and aid our salvation; and may they deign to intercede in heaven for us who honor their memory here on earth. Through the same Christ our Lord. S. Amen.
(He turns to the congregation and calls on them to join their prayers with his:)
P. Orate fratres, ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem.	P. Pray brethren, that my Sacrifice and yours may be acceptable to God the Father Almighty.
S. Suscipiat Dominus sacrificium de manibus tuis ad laudem et gloriam nominis sui, ad utilitatem quoque nostram, totiusque Ecclesiae suae sanctae.	S. May the Lord receive the Sacrifice from your hands to the praise and glory of His Name, for our good, and that of all His holy Church.
The Secret (The Priest here says the day's Secret prayer:) (At the end of the Secret, the Priest says audibly:)
P. ..per omnia saecula saeculorum. S. Amen.	P. ..forever and ever. S. Amen.
The Preface (Stand)
P. Dominus vobiscum. S. Et cum spiritu tuo. P. Sursum corda. S. Habemus ad Dominum. P. Gratias agamus Domino Deo nostro. S. Dignum et justum est.	P. May the Lord be with you. S. And with your spirit. P. Lift up your hearts. S. We have lifted them up to the Lord. P. Let us give thanks to the Lord our God. S. It is right and just.
(Here the Priest says the appropriate Preface. This is the Preface of the Holy Trinity)
P. Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus es Dominus. non in unius singularitate personae, sed in unius Trinitate substantiae. Quod enim de tua gloria, revelante te, credimus, hoc de filio tuo, hoc de Spiritu Sancto, sine differentia discretionis sentimus. Ut in confessione verae sempiternaeque Deitatis, et in personis proprietas, et in essentia unitas, et in majestate adoretur aequalitas. Quam laudant Angeli atque Archangeli, Cherubim quoque ac Seraphim: qui non cessant clamare quotidie, una voce dicentes.	P. It is indeed fitting and right, our duty and our salvation, always and everywhere to give thanks to You, Lord, Holy Father, almighty and eternal God, who with Your only-begotten Son and the Holy Spirit are one God, one Lord: Not in the oneness of a single person, but three persons in one single essence. For what we believe from your revelation concerning Your glory, that also we believe of Your Son and of the Holy Spirit without difference or distinction; so that when we affirm the true and everlasting Godhead we worship three distinct persons in a oneness of Being and with equality of majesty. And that God the angels praise with the archangels, cherubim, and seraphs, ceaselessly singing with one voice:
Sanctus (Sung as the Priest begins the canon. All the prayers are said in a low voice.)
S/C. Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt coeli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.	S/C. Holy, Holy, Holy Lord God of Hosts. Heaven and earth are filled with your glory. Hosanna in the highest. Blessed is He Who comes in the Name of the Lord. Hosanna in the highest
The Roman Canon (kneel)
P. Te igitur, clementissime Pater, per Jesum Christum Filium tuum, Dominum nostrum, supplices rogamus ac petimus uti accepta habeas, et benedicas haec dona, haec munera, haec sancta sacrificia illibata; in primis quae tibi offerimus pro Ecclesia tua sancta catholica; quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N.,et Antistite nostro N. et omnibus orthodoxis, atque catholicae et aostolicae fidei cultoribus.	P. Therefore, most gracious Father, we humbly beg of You and entreat You through Jesus Christ Your Son, Our Lord. Hold acceptable and bless + these gifts, these + offerings, these + holy and unspotted oblations which, in the first place, we offer You for your Holy Catholic Church. Grant her peace and protection, unity and guidance throughout the worlds, together with Your servant (name), our Pope, and (name), our Bishop; and all Orthodox believers who cherish the Catholic and Apostolic Faith.
P. Memento, Domine, famulorum, famularumque tuarum N. et N. et omnium circumstantium, quorum tibi fides cognita est, et nota devotio, pro quibus tibi offerimus. vel qui tibi offerunt hoc sacrificium laudis pro se, suisque omnibus, pro redemptione animarum suarum, pro spe salutis, et incolumitatis suae; tibique reddunt vota sua aeterno Deo, vivo et vero.	P. Remember, O Lord, Your servants and handmaids, (name) and (name), and all here present, whose faith and devotion are known to You. On whose behalf we offer to You, or who themselves offer to You this sacrifice of praise for themselves, families and friends, for the good of their souls, for their hope of salvation and deliverance from all harm, and who offer their homage to You, eternal, living and true God.
(This next prayer has special beginnings for certain feasts. This is the usual version.)
P. Communicantes, et memoriam venerantes in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Jesu Christi: sed et beati Joseph ejusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi, Philippi, Bartholomaei, Matthaei, Simonis, et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Joannis et Pauli, Cosmae et Damiani, et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per eundem Christum Dominum nostrum. Amen.	P. In the unity of holy fellowship we observe the memory, first of all, of the glorious and ever Virgin Mary, Mother of our Lord and God Jesus Christ. Next we observe the memory of Blessed Joseph, Spouse of the same Virgin, and of Your blessed Apostles and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and all Your Saints. By their merits and prayers grant that we may be always fortified by the help of Your protection. Through Christ our Lord. Amen.
P. Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae quaesumus, Domine, ut placatus accipias, diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.	P. Graciously accept, then, we beseech You, O Lord, this service of our worship and that of all Your household. Provide that our days be spent in Your peace, save us from everlasting damnation, and cause us to be numbered in the flock you have chosen. Through Christ our Lord. Amen.
P. Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris,. ut nobis Corpus, et Sanguis fiat dilectissimi Filii tui Domini nostri Jesu Christi.	P. O God, deign to bless + what we offer, and make it approved, + effective, + right, + and wholly pleasing in every way, that it may become for our good, the Body + and Blood + of Your dearly beloved Son, our Lord Jesus Christ.
The Consecration
P. Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in coelum ad te Deum Patrem suum omnipotentem tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: Accipite,et manducate ex hoc omnes:	P. Who, the day before He suffered, took bread into His holy and venerable hands, and having raised His eyes to heaven to you, God, His Almighty Father, giving thanks to You, He blessed, + it broke it, and gave it to His disciples, saying: "Take and eat of this, all of you,
HOC EST ENIM CORPUS MEUM.	FOR THIS IS MY BODY."
(The Body of Christ is lifted up for worship).
P. Simili modo postquam coenatum est, accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas item tibi gratias agens, benedixit, deditque discipulis suis, dicens. Accipite, et bibite ex eo omnes:	P. Similarly, when the supper was ended, taking also this goodly chalice into His holy and venerable hands, again giving thanks to You, He blessed it, and gave it to His disciples, saying: "Take and drink of this, all of you,
HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET AETERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.	THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL COVENANT: THE MYSTERY OF FAITH: WHICH IS BEING SHED FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS
Haec quotiescumque feceritis, in mei memoriam facietis.	As often as you shall do these actions, do this in memory of Me."
(The Blood of Christ is lifted up for worship).
P. Unde et momores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi Filii tui Domini nostri tam beatae Passionis, nec non et ab inferis Resurrectionis, sed et in coelos gloriosae Ascensionis. offerimus praeclarae majestati tuae de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam, Panem sanctum vitae aeternae, et calicem salutis perpetuae.	P. Mindful, therefore, Lord, we, Your ministers, as also Your holy people, of the same Christ, Your Son, our Lord, remember His blessed passion, and also of His Resurrection from the dead, and finally of His glorious Ascension into heaven, offer to Your supreme Majesty, of the gifts bestowed upon us, the pure + Victim, the holy + Victim, the all-perfect + Victim: the holy + Bread of life eternal and the Chalice + of perpetual salvation.
P. Supra quae propitio ac sereno vultu respicere digneris; et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.	P. Deign to regard with gracious and kindly attention and hold acceptable, as You deigned to accept the offerings of Abel, Your just servant, and the sacrifice of Abraham our Patriarch, and that which Your chief priest Melchisedech offered to You, a holy Sacrifice and a spotless victim.
P. Supplices te rogamus, omnipotens Deus, jube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu dininae majertatis tuae: ut quoquot ex hac altaris participatione, sacrosanctum Filii tui Corpus, et Sanguinem sumpserimus, omni benedictione coelesti et gratia repleamur. Per eumdem Christum Dominum nostrum. Amen.	P. Most humbly we implore You, Almighty God, bid these offerings to be brought by the hands of Your Holy Angel to Your altar above, before the face of Your Divine Majesty. And may those of us who by sharing in the Sacrifice of this altar shall receive the Most Sacred + Body and + Blood of Your Son, be filled with every grace and heavenly blessing, Through Christ our Lord. Amen.
P. Memento etiam, Domine, famulorum famularumque tuarum N. et N. qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eumdem Christum Dominum nostrum. Amen.	P. Remember also, Lord, Your servants and handmaids (name) and (name) who have gone before us with the sign of faith and rest in the sleep of peace. To these, Lord, and to all who rest in Christ, we beg You to grant of Your goodness a place of comfort, light, and peace. Through Christ our Lord. Amen.
P. Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus, cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis, intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.	P. To us sinners also, Your servants, trusting in the greatness of Your mercy, deign to grant some part and fellowship with Your Holy Apostles and Martyrs with John Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Your Saints. Into their company we implore You to admit us, not weighing our merits, but freely granting us pardon. Through Christ our Lord.
P. Per quem haec omnia Domine, semper bona creas, sanctificas, vivificas, benedicis, et praestas nobis.	P. Through Whom, Lord, You always create, sanctify, + fill with life, + bless + and bestow upon us all good things.
The minor Elevation
P. Per ipsum, et cum ipso, et in ipso, est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria, per omnia saecula saeculorum.	P. Through Him, + and with + Him, and in + Him, is to You, God the Father + Almighty, in the unity of the + Holy Spirit, all honor and glory, forever and ever.
S. AMEN!	S. AMEN!.
The Communion Rite
P. Oremus. Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere:	P. Let us pray: Taught by our Savior's command and formed by the word of God, we dare to say:
S. Pater noster, qui es in coelis. 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:	S. 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.
S.Sed libera nos a malo. P. Amen.	S. But deliver us from evil. P. Amen.
Commixtio, Breaking of the Consecrated Host
P. Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, praesentibus, et futuris, et intercedente beata et gloriosa semper Virgine Dei Genitrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris, ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Per eumdem Dominum nostrum Jesum Christum Filium tuum. Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. Per omnia saecula saeculorum. S. Amen.	P. Deliver us, we beg You, Lord, from every evil, past, present, and to come; and by the intercession of the blessed and glorious ever-Virgin, Mother of God, Mary, and of the Blessed Apostles Peter and Paul, of Andrew, and all Saints. Grant of Your goodness, peace in our days, that aided by the riches of Your mercy, we may be always free from sin and safe from all disturbance. Through the same Jesus Christ, Your Son, our Lord, Who lives and reigns with Thee, in the unity of the Holy Spirit, God, world without end. S. Amen.
The Peace
P. Pax Domini sit semper vobiscum. S. Et cum spiritu tuo.	P. May the peace + of the Lord be + always with + you. S. And with your spirit.
(said inaudibly while a small piece of the Host is placed in the Chalice)
P. Haec commixtio et consecratio Corporis et Sanguinis Domini nostri Jesu Christi, fiat accipientibus nobis in vitam aeternam. Amen.	P. May this mingling and consecration of the Body and Blood of our Lord Jesus Christ help us who receive it to eternal life. Amen.
Agnus Dei (sung during the Priest's preparation for communion)
C Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, dona nobis pacem.	C. Lamb of God, Who take away the sins of the world, have mercy on us. Lamb of God, Who take away the sins of the world, have mercy on us. Lamb of God, Who take away the sins of the world, grant us peace.
P. Domine Jesu Christe, qui dixisti Apostolis tuis. Pacem relinquo vobis, pacem meam do vobis. ne respicias peccata mea, sed fidem Ecclesiae tuae: eamque secundum voluntatem tuam pacificare et coadunare digneris. qui vivis et regnas Deus, per omnia saecula saeculorum. Amen.	P. O Lord Jesus Christ, Who has said to Your Apostles. Peace I leave you, My peace I give you, regard not my sins but the faith of Your Church, and be pleased to give her peace and unity according to Your will. Who lives and reigns God, world without end. Amen.
P. Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, cooperante Spiritu Sancto, per mortem tuam mundum vivificasti: libera me per hoc sacrosanctum Corpus et Sanguinem tuum ab omnibus iniquitatibus meis, et universis malis, et fac me tuis semper inhaerere mandatis, et a te numquam separari permittas. Qui cum eodem Deo Patre et Spiritu Sancto vivis et regnas Deus in saecula saeculorum. Amen.	P. Lord Jesus Christ, Son of the living God, Who, by the will of the Father, with the cooperation of the Holy Spirit, have by Your death given life to the world, deliver me by this Your most sacred Body and Blood from all my sins and from every evil. Make me always cling to Your commandments, and never permit me to be separated from You Who with the same God the Father and the Holy Spirit, live and reign, God, forever and ever. Amen.
P. Perceptio Corporis tui, Domine Jesu Christe, quod ego indinus sumere praesumo, non mihi proveniat in judicium et condemnationem; sed pro tua pietate prosit mihi ad tutamentum mentis et corporis, et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.	P. Let not the partaking of Your Body, Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but through Your goodness, may it become a safeguard and an effective remedy, with God the Father in the unity of the Holy Spirit, God, forever and ever. Amen.
Communion of the Priest
P. Panem coelestem accipiam, et nomen Domini invocabo.	P. I will take the Bread of heaven, and call upon the Name of the Lord.
P. Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea. (3 times)	P. Lord, I am not worthy that You should come under my roof. But say the word and my soul will be healed.
(said three times)
P. Corpus Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen.	P. May the Body of our Lord Jesus Christ preserve my soul to life everlasting. Amen.
(He reverently consumes the Host)
P. Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam, et nomen Domini invoacbo. Laudans invocabo Dominum, et ab inimicis meis salvus ero.	P. What return shall I make to the Lord for all He has given me? I will take the chalice of salvation, and I will call upon the Name of the Lord. Praising will I call upon the Lord and I shall be saved from my enemies.
P. Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen.	P. May the Blood of our Lord Jesus Christ preserve my soul to life everlasting. Amen.
(He reverently drinks the Precious Blood)
Communion of the Faithful
P Ecce Agnus Dei, ecce qui tollit peccata mundi:	P. Behold the Lamb of God, behold Him who takes away the sins of the world.
All. Domine, nom sum dignus ut intres sub tectum meum; sed tantum dic verbo, et sanabitur anima mea.	All. Lord, I am not worthy that You should come under my roof. But say the word and my soul will be healed.
(Said three times)
(communion is distributed at this point to those who wish to receive.) (The priest goes and administers Holy Communion to the faithful, saying to each as a Host is placed on his or her tongue)
P. Corpus Domini nostri Jesu Christi custodiat animam tuam in vitam aeternam. R. Amen.	P. May the Body of our Lord Jesus Christ preserve your soul unto everlasting life. R. Amen.
The Ablutions (The celebrant now cleanses the chalice)
P. Quod ore sumpsimus, Domine, pura mente capiamus.. et de munere temporali fiat nobis remedium sempiternum.	P. What has passed our lips as food, Lord, may we posses in purity of heart, that what is given to us in time, be our healing for eternity.
(and his fingers)
P..Corpus tuum, Domine, quod sumpsi, et Sanguis quem potavi, adhaereat visceribus meis.. et praesta, ut in me non remaneat scelerum macula, quem pura et sancta refererunt sacramenta. Qui vivis et regnas in saecula saeculorum. Amen.	P. May Your Body, Lord, which I have eaten, and Your Blood which I have drunk, cleave to my very soul, and grant that no trace of sin be found in me, whom these pure and holy mysteries have renewed. You, Who live and reign, world without end. Amen.
Communion Antiphon (can be sung at this point or at any time after the "Ecce Agnus Dei...")
Postcommunion (stand)
P. Dominus vobiscum. S. Et cum spiritu tuo.	P. May the Lord be with you. S. And with you spirit.
P. Oremus..	P. Let us pray.
(Here he says the post-communion prayer)
S. Amen.	S. Amen.
Final Prayer and Dismissal
P. Dominus vobiscum. S. Et cum spiritu tuo. P. Ite, Missa est. S. Deo gratias.	P. May the Lord be with you. S. And with your spirit P/D. Go, you are sent forth. S. Thanks be to God.
(or in Masses for the dead) P.Requiescant in pace S. Amen	(or in Masses for the dead) P. May they rest in peace. S. Amen.
(The celebrant prays in a low voice)
P. Placeat tibi, sancta Trinitas, obsequium servitutis meae: et praesta, ut sacrificium quod oculis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique, et omnibus pro quibus illud obtuli, sit te miserante propitiabile. Per Christum Dominum nostrum. Amen.	P. May the tribute of my worship be pleasing to You, most Holy Trinity, and grant that the sacrifice which I, all unworthy, have offered in the presence of Your Majesty, may be acceptable to You, and through Your mercy obtain forgiveness for me and all for whom I have offered it. Through Christ our Lord. Amen.
P. Benedicat vos omnipotens Deus Pater, et Filius, et Spiritus Sanctus. S. Amen.	P. May Almighty God bless you, the Father, and the Son, + and the Holy Spirit. S. Amen.
The Last Gospel
P. Dominus vobiscum. S. Et cum spiritu tuo.	P. The Lord be with you. S. And with your spirit.
P. Initium sancti Evangelii secundum Joannem. S. Gloria tibi, Domine.	P. + The beginning of the holy Gospel according to St. John. S. Glory be to You, O Lord.
P. In principio erat Verbum et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil quod factum est; in ipso vita erat, et vita erat lux hominum; et lux in tenebris lucet, et tenebrae eam non comprehenderunt.	P. (The Priest reads John 1.1-14) In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.
Fuit homo missus a Deo cui nomen erat Joannes. Hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per illum. Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera quae illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri; his qui credunt in nomine ejus, qui non ex sanguinibus, neque ex voluntate viri, sed ex deo nati sunt. ET VERBUM CARO FACTUM EST et habitabit in nobis; et vidimus gloriam ejus gloriam quasi Unigenti a Patre, plenum gratiae et veritatis.	There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. AND THE WORD WAS MADE FLESH, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth
S. Deo gratias.	S. Thanks be to God.

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(c)Paul Halsall August 1996
halsall@murray.fordham.edu