With new ESV-CE Lectionary and Order of Mass in Latin and English
Sunday Masses for the three-year cycle, Weekday Masses for the Proper of Time, the two-year cycle of Ordinary Time, the Proper of Saints, a selection of Masses for Various Needs and Occasions and for the Dead.
Universal Solemnities and the National Calendars of England and Wales, and Scotland.
Texts approved for use in England and Wales, and Scotland.
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First Published 2011, revised 2025
The CTS New Daily Missal (RM47): 978 1 78469 798 3
Cover design, compilation and typographical design and layout © 2025 Catholic Truth Society
Concordat cum originali: Paul Moynihan
Imprimatur: The Reverend Deacon Michael Kennedy, Local Ordinary / Chancellor, Archdiocese of Southwark, 25 June 2025.
Acknowledgements:
The CTS is grateful for the help of the Association for Latin in the Liturgy in the preparation of this volume.
The English Standard Version, ESV, and the ESV logo are registered trademarks of Good News Publishers. English Standard Version, ESV, and the ESV logo are registered in the United States of America. ESV and the ESV logo are registered in the United Kingdom and the European Union. Used by permission.
The text of Sacred Scripture in this Sunday Missal is from the English Standard Version of the Bible, Catholic Edition (ESV-CE), published by Asian Trading Corporation, copyright 2017 by Crossway. All rights are reserved. The English Standard Version of the Bible, Catholic Edition is published in the United Kingdom by SPCK Publishing.
For the Lectionary the ESV-CE text has been modified to assist the proclamation of scripture: with additional commas, the amending of parentheses and the use of capitalisation. These changes are made with permission of Crossway but are not part of the ESV-CE text.
The Psalms and Canticles are from Abbey Psalms and Canticles © 2018 USCCB, confirmed by the Congregation for Divine Worship and the Discipline of the Sacraments, Protocols 76/16 & 475/16 on 3 May 2018.
The English translation of the Lectionary for Mass (Ordo Lectionum Missæ), including the Headings, Psalm Responses and Acclamations before the Gospel, © 2023 Catholic Bishops’ Conference of England and Wales.
The English translation of the Introduction to the Lectionary for Mass © 1969, 1981 International Commission on English in the Liturgy Corporation. All rights reserved. Adapted.
Excerpts from the English translation and chants of The Roman Missal © 2010, International Commission on English in the Liturgy Corporation. All rights reserved.
New English Translation of the Missal, 2010, granted recognitio by the Congregation for Divine Worship and the Discipline of the Sacraments, for the dioceses of the Bishops’ Conferences of England and Wales (Prot. N. 915/06/L, 28 March 2010), and Scotland, (Prot. N. 1021/07/L, 23 June 2010).
Latin text of Missale Romanum, Libreria Editrice Vaticana omnia sibi vindicat iura. Sine eiusdem licentia scripto data nemini liceat hunc Missale denuo imprimere aut in aliam linguam vertere © 2003, Libreria Editrice Vaticana.
Papal Magisterium used for introductions to feasts and seasons © Libreria Editrice Vaticana, Vatican City State. Rite of Eucharistic Exposition and Benediction taken from Holy Communion and Worship of the Eucharist Outside Mass (The Roman Ritual) Vol. 1 © 1974 International Commission on English in the Liturgy Corporation, approved by the Bishops’ Conference of England and Wales, Ireland and Scotland and confirmed by decree of the Sacred Congregation for the Sacraments and Divine Worship 29th May 1976. Excerpts from the Rite of Penance © 1974, International Commission on English in the Liturgy Corporation. Rosary Meditations and material for Preparation for Mass and Thanksgiving after Mass taken from Eucharistic Adoration D667 first published CTS, 2004. Stations of the Cross taken from Meditations on the Stations of the Cross (D600) first published CTS, 1927.
All illustrations from the ‘Psautier d’Ingeburg de Danemark’, c.1210 (vellum) by French School, (13th century) Musée Condé, Chantilly, France/ Giraudon/ The Bridgeman Art Library. Page 28: Ms 9/1695 fol.14v Tree of Jesse. Page 80: Ms 9/1695 fol.15v The Annunciation, Visitation and Nativity. Page 318: Ms 9/1695 fol.28 The Entombment of Christ and the Holy Women at the Tomb. Page 392: Ms 9/1695 fol.31 Christ and St Thomas and the Ascension. Page 406: Ms 9/1695 fol.32v. Pentecost. Page 2441: Ms 9/1695 fol.16v Annunciation to the Shepherds and Presentation of Jesus at the Temple. Page 2490: Ms 9/1695 fol.15v The Annunciation, Visitation and Nativity. Page 2606: Ms 9/1695 fol.19 The Baptism of Christ and the Temptation of Christ. Page 2678: Ms 9/1695 Transfiguration. Page 2702: Ms 9/1695 fol.34 Coronation and Burial of the Virgin. Page 2750: Ms 9/1695 fol.27 The Descent from the Cross.
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(Second Vatican Council, Sacrosanctum Concilium, §§ 5-8, 47-48)
God, “who desires all men to be saved and to come to the knowledge of the truth”1, “in many and various ways spoke of old to our fathers by the prophets”2, and, when the fullness of time had come, sent his Son, the Word made flesh, anointed by the Holy Spirit, to preach good news to the poor, to bind up the broken hearted3, “the one physician at once both flesh and spirit”4, the mediator between God and man5. His humanity, in the Word’s oneness of Person, was the instrument by which our salvation was effected, and that is why we can say that in Christ “the perfect satisfaction required for our reconciliation has been already made, and on us has been bestowed the whole fullness of divine worship”6.
This work - the redemption of mankind and the perfect glorification of God - was foretold by the mighty works of God wrought on behalf of the people of the Old Testament and effectively accomplished by the Lord Christ, above all in the Paschal Mystery of his blessed Passion, his Resurrection from the dead and his glorious Ascension. In this Paschal Mystery “dying, he has destroyed our death and by rising, restored our life”7, for, from the side of Christ sleeping on the cross the wondrous sacrament of the whole Church came forth8.
So then, as Christ was sent by the Father, even so did he send the apostles, filled with the Holy Spirit, to preach the gospel to the whole creation9, and to proclaim that the Son of God, by his death and resurrection, had rescued us from the power of Satan10 and from death, and transferred us to the Father’s kingdom. At the same time, the work of salvation they
1 1 Timothy 2:4.
2 Hebrews 1:1.
3 cf. Isaiah 61:1; Luke 4:18.
4 St Ignatius of Antioch, To the Ephesians, 7, 2.
5 cf. 1 Timothy 2:5.
6 Sacramentarium Veronense (ed. Mohlberg), n. 1265; cf. also nn. 1241, 1248.
7 Easter Preface of the Roman Missal.
8 Prayer before the second lesson for Holy Saturday, as it was in the Roman Missal before the restoration of Holy Week.
9 cf. Mark 16:15.
10 cf. Acts 26:18.
were making known, this same work they were to put into effect, through the sacrifice and the sacraments round which, of course, all liturgical life revolves. For, in baptism men are grafted into Christ’s Paschal Mystery - they die with him, they are buried with him, they are raised with him11. They receive the Spirit of adoption into sonship “in which we cry, ‘Abba! Father!’”12, and so become true worshippers, such as the Father seeks to worship him13. Likewise, each time they eat the Lord’s Supper, they proclaim his death until he comes14. For this reason, on the day of Pentecost, the very day on which the Church appeared before the world, “those who received [Peter’s] word were baptised”. “And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers ... praising God and having favour with all the people”15. From that day on, the Church has never failed to assemble together for the celebration of the paschal mystery, reading “in all the scriptures the things concerning [Christ]”16, celebrating the Eucharist in which “are set forth the victory and triumph of his death”17, and also giving thanks “to God for his inexpressible gift”18 in Christ Jesus, in “praise of his glory”19, through the power of the Holy Spirit. For the perfect and complete accomplishment of this great work Christ is ever present in his Church, more particularly in her liturgical acts. He is present in the sacrifice of the Mass, first of all in the person of the minister – “he now offers himself by the ministry of priests, who then offered himself on the cross”20, - but chiefly under the Eucharistic species [of bread and wine]. He is present, by his active power, in the sacraments, for whenever anyone baptises, it is Christ himself who baptises21. He is present in his word, since it is he himself who speaks when the Holy Scriptures are read in the Church. Finally, he is present when the Church prays and sings, he who promised that “where two or three are gathered in my name, there am I in the midst of them”22.
11 cf. Romans 6:4; Ephesians 2:6; Colossians 3:1; 2 Timothy 2:11.
12 Romans 8:15.
13 cf. John 4:23.
14 cf. 1 Corinthians 11:26.
15 Acts 2:41-47.
16 Luke 24:27.
17 Council of Trent, Session XIII, Decree on the Holy Eucharist, c. 5.
18 2 Corinthians 9:15.
19 Ephesians 1:12.
20 Council of Trent, Session XXII, Doctrine on the Holy Sacrifice of the Mass, c. 2.
21 cf. St Augustine, Tractatus in Ioannem, VI, n. 7.
22 Matthew 18:20.
In our liturgy here on earth, we receive a foretaste of and a share in the heavenly liturgy that is celebrated in the holy city Jerusalem towards which we journey as pilgrims and in which Christ is, seated at the right hand of God, a minister in the sanctuary and the true tabernacle23. With all the host of the army of heaven we join in singing to the Lord the hymn of glory. Reverencing the memory of the saints, we hope for some part and fellowship with them. We await the Saviour our Lord Jesus Christ until the day when he who is our life appears, and we too will appear with him in glory24.
Our Saviour, at the Last Supper on the night on which he was betrayed, instituted the Eucharistic Sacrifice of his Body and Blood. He did this in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and, moreover, to entrust to the Church, his beloved Bride, a memorial of his death and resurrection: the sacrament of love, the sign of unity, the bond of charity25, the paschal banquet in which Christ is eaten, our mind and soul are filled with grace, and a pledge of future glory is given to us26.
The Church, therefore, earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators. On the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God’s word and be nourished at the table of the Lord’s Body. They should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator27, they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all.
23 cf. Rv 21:2; Col. 3:1; Hebrews 8:2.
24 cf. Ph. 3:20; Colossians 3:4.
25 cf. St Augustine, Tractatus in Ioannem, VI, n. 13.
26 Roman Breviary, feast of Corpus Christi, Second Vespers, antiphon to the Magnificat.
27 cf. St Cyril of Alexandria, Commentary on the Gospel of John, book XI, chap. XI-XII: Migne, Patrologia Graeca, 74, 557-564.
(Pope Francis, Desiderio Desideravi §§6-9)
We may not even be aware of it, but every time we go to Mass, the first reason is that we are drawn there by his desire for us. For our part, the possible response — which is also the most demanding asceticism — is, as always, that surrender to this love, that letting ourselves be drawn by him. Indeed, every reception of communion of the Body and Blood of Christ was already desired by him in the Last Supper. The content of the bread broken is the cross of Jesus, his sacrifice of obedience out of love for the Father. If we had not had the Last Supper, that is to say, if we had not had the ritual anticipation of his death, we would have never been able to grasp how the carrying out of his being condemned to death could have been in fact the act of perfect worship, pleasing to the Father, the only true act of worship, the only true liturgy. Only a few hours after the Supper, the apostles could have seen in the cross of Jesus, if they could have borne the weight of it, what it meant for Jesus to say, “body offered,” “blood poured out.” It is this of which we make memorial in every Eucharist. When the Risen One returns from the dead to break the bread for the disciples at Emmaus, and for his disciples who had gone back to fishing for fish and not for people on the Sea of Galilee, that gesture of breaking the bread opens their eyes. It heals them from the blindness inflicted by the horror of the cross, and it renders them capable of “seeing” the Risen One, of believing in the Resurrection. If we had somehow arrived in Jerusalem after Pentecost and had felt the desire not only to have information about Jesus of Nazareth but rather the desire still to be able to meet him, we would have had no other possibility than that of searching out his disciples so that we could hear his words and see his gestures, more alive than ever. We would have had no other possibility of a true encounter with him other than that of the community that celebrates. For this reason the Church has always protected as its most precious treasure the command of the Lord, “Do this in memory of me.” From the very beginning the Church was aware that this was not a question of a representation, however sacred it be, of the Supper of the Lord. It would have made no sense, and no one would have been able to think of “staging” — especially before the eyes of Mary, the Mother of the Lord — that highest moment of the life of the Master. From the very beginning the Church had grasped, enlightened by the Holy Spirit, that that which was visible in Jesus, that which could be seen with the eyes and touched with the hands, his words and his gestures, the concreteness of the incarnate Word — everything of him had passed into the celebration of the sacraments.
With the first Sunday of Advent a new liturgical year begins: the People of God begin again on the way to living the mystery of Christ in history. Christ is the same yesterday, today and for ever. History, instead, changes and requires constant evangelization; it needs to be renewed from within and the only true novelty is Christ: he is its fulfilment, the luminous future of humanity and of the world. Risen from the dead, Jesus is the Lord to whom God subjects all enemies, including death itself. Advent is therefore the propitious time to awaken in our hearts the expectation of he “who is and who was and who is to come” (Rv 1:8).
(Pope Benedict XVI)
Entrance Antiphon Cf. Ps 24:1-3 Ant. ad introitum
TOyou, I lift up my soul, O my God.
In you, I have trusted; let me not be put to shame. Nor let my enemies exult over me; and let none who hope in you be put to shame.
AD te levavi animam meam, Deus meus, in te confido, non erubescam.
Neque irrideant me inimici mei, etenim universi qui te exspectant non confundentur.
The Gloria in excelsis (Glory to God in the highest) is not said. Collect Collecta
Grant your faithful, we pray, almighty God, the resolve to run forth to meet your Christ with righteous deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly Kingdom. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Da, quæsumus, omnipotens Deus, hanc tuis fidelibus voluntatem, ut, Christo tuo venienti iustis operibus occurrentes, eius dexteræ sociati, regnum mereantur possidere cæleste. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
25 December
Solemnity
The Gospel from Matthew proposes to us the account of Jesus’s birth. The Evangelist introduces it with a summary of his genealogy, which he sets at the beginning as a prologue. Here the full evidence of Mary’s role in salvation history stands out: Mary’s being is totally relative to Christ and in particular to his Incarnation. “Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ”. The lack of continuity in the layout of the genealogy immediately meets the eye; we do not read “begot” but instead: “Mary, of whom Jesus was born who is called Christ”. Precisely in this we perceive the beauty of the plan of God who, respecting the human being, makes him fertile from within, causing the most beautiful fruit of his creative and redeeming work to develop in the humble Virgin of Nazareth. Then the Evangelist brings on stage the figure of Joseph, his inner drama, his robust faith and his exemplary rectitude. Behind Joseph’s thoughts and deliberations is his love for God and his firm determination to obey him. But how is it possible not to feel that Joseph’s distress, hence his prayers and his decision, were motivated at the same time by esteem and love for his betrothed? God’s beauty and that of Mary are inseparable in Joseph’s heart; he knows that there can be no contradiction between them; he seeks the answer in God and finds it in the light of the Word and of the Holy Spirit: “The Virgin shall be with child and give birth to a son, and they shall call him Emmanuel (which means, God with us)”.
(Pope Benedict XVI)
This Mass is used on the evening of 24 December, either before or after First Vespers (Evening Prayer I) of the Nativity.
Entrance Antiphon Cf. Ex 16:6-7 Ant. ad introitum
TODAY you will know that the Lord will come, and he will save us, and in the morning you will see his glory.
HODIE scietis, quia veniet Dominus, et salvabit nos, et mane videbitis gloriam eius.
On this holy night we celebrate the Easter Vigil, the first – indeed the “mother” – of all vigils of the liturgical year. On this night, as is sung over and over again in the Exsultet, we walk once more the path of humanity from creation to the culminating event of salvation, the death and resurrection of Christ. The light of him who “has been raised from the dead, the first fruits of those who have fallen asleep” makes this memorable night, which is rightly considered the “heart” of the liturgical year, “bright as the day”. On this night the entire Church keeps watch and recalls, in meditation, the significant stages of God’s saving intervention in the universe. There is a twofold significance to this solemn Easter Vigil, so rich with symbols accompanied by an extraordinary abundance of biblical texts. On the one hand, it is the prayerful memory of the mirabilia Dei, in the re-presentation of key texts from the Sacred Scriptures, from creation to the sacrifice of Isaac, to the passage through the Red Sea, to the promise of the New Covenant. On the other hand, this evocative vigil is the trusting expectation of the complete fulfilment of the ancient promises. The memory of God’s work reaches its climax in the resurrection of Christ and is projected onto the eschatological event of the parousia. We thus catch a glimpse, on this night of Passover, of the dawning of that day that never ends, the day of the Risen Christ, which inaugurates the new life, the “new heavens and a new earth”.
(Pope St John Paul II)
By most ancient tradition, this is the night of keeping vigil for the Lord (Ex 12:42), in which, following the Gospel admonition (Lk 12:35-37), the faithful, carrying lighted lamps in their hands, should be like those looking for the Lord when he returns, so that at his coming he may find them awake and have them sit at his table.
Of this night’s Vigil, which is the greatest and most noble of all solemnities, there is to be only one celebration in each church. It is arranged, moreover, in such a way that after the Lucernarium and Easter Proclamation (which constitutes the first part of this Vigil), Holy Church meditates on the wonders the Lord God has done for his people from the beginning, trusting in his word and promise (the second part, that is, the Liturgy of the Word) until, as day approaches, with new members reborn in Baptism (the third part), the Church is called to the table the Lord has prepared for his people, the memorial of his Death and Resurrection until he comes again (the fourth part). The entire celebration of the Easter Vigil must take place during the night, so that it begins after nightfall and ends before daybreak on the Sunday.
The Mass of the Vigil, even if it is celebrated before midnight, is a paschal Mass of the Sunday of the Resurrection.
“Come, Holy Spirit, fill the hearts of your faithful and enkindle in them the fire of your love.” Let us make our own this invocation of today’s liturgy. The Holy Spirit radically transformed the Apostles who out of fear had locked themselves into the Upper Room, making them fervent heralds of the Gospel. Down through the ages, the Spirit continues to support the Church in her evangelizing mission, raising up in every age courageous witnesses to the faith. With the Apostles, the Blessed Virgin Mary received the gift of the Spirit. With her, and in communion with the saints, let us also implore the miracle of a new Pentecost for the Church. For the humanity of our time let us ask an abundance of the gifts of the Holy Spirit.
(Pope St John Paul II)
This Vigil Mass may be celebrated on the Saturday evening, either before or after First Vespers (Evening Prayer I) of Pentecost Sunday. In churches where the Vigil Mass is celebrated in an extended form, this may be done as follows.
a) If First Vespers (Evening Prayer I) celebrated in choir or in common immediately precede Mass, the celebration may begin either from the introductory verse and the hymn (Veni, creator Spiritus) or else from the singing of the Entrance Antiphon with the procession and greeting of the Priest; in either case the Penitential Act is omitted (Cf. General Instruction of the Liturgy of the Hours, nos. 94 and 96).
Then the Psalmody prescribed for Vespers follows, up to but not including the Short Reading.
After the Psalmody, omitting the Penitential Act, and if appropriate, the Kyrie (Lord, have mercy), the Priest says the prayer Grant, we pray, almighty God, that the splendour, as at the Vigil Mass.
Prayer of St Ambrose
I draw near, loving Lord Jesus Christ, to the table of your most delightful banquet in fear and trembling, a sinner, presuming not upon my own merits, but trusting rather in your goodness and mercy. I have a heart and body defiled by my many offences, a mind and tongue over which I have kept no good watch. Therefore, O loving God, O awesome Majesty, I turn in my misery, caught in snares, to you the fountain of mercy, hastening to you for healing, flying to you for protection; and while I do not look forward to having you as Judge, I long to have you as Saviour. To you, O Lord, I display my wounds, to you I uncover my shame. I am aware of my many and great sins, for which I fear, but I hope in your mercies, which are without number. Look upon me, then, with eyes of mercy, Lord Jesus Christ, eternal King, God and Man, crucified for mankind.
Oratio S. Ambrosii
Ad mensam dulcissimi convivii tui, pie Domine Iesu Christe, ego peccator de propriis meis meritis nihil præsumens, sed de tua confidens misericordia et bonitate, accedere vereor et contremisco. Nam cor et corpus habeo multis criminibus maculatum, mentem et linguam non caute custoditam.
Ergo, o pia Deitas, o tremenda maiestas, ego miser, inter angustias deprehensus, ad te fontem misericordiæ recurro, ad te festino sanandus, sub tuam protectionem fugio; et, quem Iudicem sustinere nequeo, Salvatorem habere suspiro.
Tibi, Domine, plagas meas ostendo, tibi verecundiam meam detego. Scio peccata mea multa et magna, pro quibus timeo: spero in misericordias tuas, quarum non est numerus.
Respice ergo in me oculis misericordiæ tuæ, Domine Iesu Christe, Rex æterne, Deus et homo, crucifixus propter hominem.
Listen to me, as I place my hope in you, have pity on me, full of miseries and sins, you, who will never cease to let the fountain of compassion flow. Hail, O Saving Victim, offered for me and for the whole human race on the wood of the Cross. Hail, O noble and precious Blood, flowing from the wounds of Jesus Christ, my crucified Lord, and washing away the sins of all the world. Remember, Lord, your creature, whom you redeemed by your Blood. I am repentant of my sins, I desire to put right what I have done. Take from me, therefore, most merciful Father, all my iniquities and sins, so that, purified in mind and body, I may worthily taste the Holy of Holies. And grant that this sacred foretaste of your Body and Blood which I, though unworthy, intend to receive, may be the remission of my sins, the perfect cleansing of my faults, the banishment of shameful thoughts, and the rebirth of right sentiments;
Exaudi me sperantem in te: miserere mei pleni miseriis et peccatis, tu qui fontem miserationis numquam manare cessabis.
Salve, salutaris victima, pro me et omni humano genere in patibulo Crucis oblata.
Salve, nobilis et pretiose Sanguis, de vulneribus crucifixi Domini mei Iesu Christi profluens, et peccata totius mundi abluens.
Recordare, Domine, creaturæ tuæ, quam tuo Sanguine redemisti.
Pænitet me peccasse, cupio emendare quod feci.
Aufer ergo a me, clementissime Pater, omnes iniquitates et peccata mea, ut, purificatus mente et corpore, digne degustare merear Sancta sanctorum.
Et concede, ut hæc sancta prælibatio Corporis et Sanguinis tui, quam ego indignus sumere intendo, sit peccatorum meorum remissio, sit delictorum perfecta purgatio, sit turpium cogitationum effugatio ac bonorum sensuum regeneratio,
O God, because you have said it, I believe that I shall receive the Sacred Body of Jesus Christ to eat, and his Precious Blood to drink. My God, I believe this with all my heart.
My God, I confess that I am a poor sinner; I am not worthy to receive the Body and Blood of Jesus, on account of my sins. Lord, I am not worthy to receive you under my roof; but only say the word, and my soul will be healed.
My God, I detest all the sins of my life. I am sorry for them, because they have offended you, my God, you who are so good. I resolve never to commit sin any more. My good God, pity me, have mercy on me, forgive me.
O Jesus, great God, present on the Altar, I bow down before you. I adore you.
Jesus, I love you. I desire with all my heart to receive you. Jesus, come into my poor soul, and give me your Flesh to eat and your Blood to drink.
Give me your whole Self, Body, Blood, Soul and Divinity, that I may live for ever with you.
Remember that the sacrament is above all an act of God’s love. It is a personal moment to be lived in a relationship of love with God. It is not routine, nor an ordeal to be gone through, but is very much part of the personal renewal which takes place in each person. You are invited, in the light of God’s love, to recognise the sinfulness of your life, to have true sorrow for your sins, and a firm intention to avoid them in future.
To make a good confession, we should:
1. Pray first, asking God to help us.
2. Make a sincere examination of conscience to see how we have sinned since our last confession.
3. Confess our sins simply, with humility and honesty.
4. Make our act of contrition with heartfelt sorrow and a “firm purpose of amendment”, being determined that we will avoid the occasions of sin.
5. Devoutly carry out the penance prescribed and pray in thanksgiving for God’s overflowing love and mercy.
Almighty and merciful God, you have brought me here in the name of your Son to receive your mercy and grace in my time of need. Open my eyes to see the evil I have done. Touch my heart and convert me to yourself. Where sin has separated me from you, may your love unite me to you again: where sin has brought weakness, may your power heal and strengthen; where sin has brought death, may your Spirit raise to new life. Give me a new heart to love you, so that my life may reflect the image of your Son. May the world see the glory of Christ revealed in your Church, and come to know that he is the one whom you have sent, Jesus Christ, your Son, our Lord. Amen.
I confess to almighty God and to you my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done, and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary, ever-virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.
Confiteor Deo omnipotenti et vobis, fratres, quia peccavi nimis cogitatione, verbo, opere et omissione: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, omnes Angelos et Sanctos et vos, fratres, orare pro me ad Dominum Deum nostrum.
O my God, I am sorry and beg pardon for all my sins, and detest them above all things, because they deserve your dreadful punishments, because they have crucified my loving Saviour Jesus Christ, and, most of all, because they offend your infinite goodness; and I firmly resolve, by the help of your grace, never to offend you again, and carefully to avoid the occasions of sin.
Careful preparation is vital in order to make the most of this encounter with our loving heavenly Father. Find some time to be alone and quiet to reflect on your life, your relationship with God and others. An examination of conscience provides us with what we are going to say in the confessional. Without time given to such examination our confession is in danger of being incomplete. There are many ways: one is to use a gospel passage, especially one of the many healing miracles or occasions of forgiveness (e.g. Lk 15:11-32; Jn 4:5-42; Mt 18:21-35; Lk 18:9-14). Imagine you are the person being healed or forgiven by Jesus. Read the scripture passage, imagine you are in the scene, and listen to the words of Jesus. He speaks to you! What do you say? Alternatively, Jesus summed up and extended the Ten Commandments by his two great commandments (Mk 12:28-42): love God and your neighbour.
Mortal sin is sin whose object is a grave matter and which is also committed with full knowledge and deliberate consent (Catechism no. 1857). We must confess all mortal sins. We are not obliged to confess all venial sins. We commit venial sin when, in a less serious matter, we do not observe the standard prescribed by the moral law, or when we disobey the moral law in a grave matter, but
without full knowledge or without complete consent (Catechism no. 1862). Confession of venial sins is an act of devotion. We need not be unduly anxious to confess them all, but may rather choose to focus on areas of our life that are most in need of God’s grace. The following examination of conscience can help us to measure our lives by the objective standard of Christ’s teaching. We may also consider more generally how we may have failed in our lives to live fully as disciples of Christ.
Sins against God
Have I rejected my faith, refused to find out more about it?
Have I forgotten my daily prayers or said them badly?
Have I experimented with the occult or put my trust in fortune tellers or horoscopes?
Have I blasphemed against God or used bad language?
Have I shown disrespect for holy things, places or people?
Have I missed Mass on Sundays or Holydays through my own fault?
Have I let myself be distracted at Mass or distracted others?
Have I received Holy Communion in a state of mortal sin?
Have I received Holy Communion without proper reverence, care or thanksgiving?
Sins against myself and others
Have I been impatient, angry or jealous?
Have I brooded over injuries or refused to forgive?
Have I taken part in or encouraged abortion, the destruction of human embryos, euthanasia or any other means of taking human life?
Have I been verbally or physically violent to others?
Have I been racist in my thoughts, words or deeds?
Have I hurt anyone by speaking badly about them?
Have I betrayed confidences without good cause or revealed things simply to hurt others?
Have I judged others rashly?
Have I been drunk or used illegal drugs?
Have I driven dangerously or inconsiderately?
Have I spoken in an obscene way?
Have I looked at obscene pictures, films or books?
Have I been involved in any impure behaviour on my own or with someone else?
Have I been vain, proud, selfish or self-seeking?
Have I told lies to excuse myself, to hurt others or to make myself look more important?
Have I stolen anything?
Have I failed to contribute to the support of the Church in proportion to my means?
Have I been disobedient, rude or insolent to those in authority over me?
Have I been harsh, overbearing or sarcastic to those under my authority?
Have I cheated my employers or employees?
Have I misused or damaged the property of others?
Have I set my heart greedily on possessing things?
Have I given scandal or bad example?
Have I been lazy at my work, study or domestic duties?
Have I been jealous of others – of their looks, their popularity, their good work?
Have I encouraged others to do wrong in any way?
For spouses
Have I neglected to foster the warmth of my love and affection for my spouse?
Have I prolonged disagreements through resentment or failing to apologise when I have been in the wrong?
Have I mistreated my spouse verbally, emotionally or physically?
Have I used artificial means of birth control?
Have I been unfaithful to my spouse in any way?
For parents
Have I neglected to teach my children to pray?
Have I neglected the religious education of my children?
Have I failed to bring my children to Sunday Mass?
Have I argued with my spouse in front of my children?
Have I failed to exercise vigilance over what my children read, see on television or on the internet?
Have I been harsh or overbearing to my children?
Have I neglected my children’s welfare in any way?
For young people
Have I been disobedient to my parents?
Have I been unhelpful at home?
Have I failed to try to understand my parents and talk with them?
Have I upset the peace of my home for selfish reasons?
Have I lost control when I have been angry?
Have I sulked or been sarcastic instead of asking for help?
Have I failed to work properly at school?
Have I treated teachers or other adults with disrespect? Have I played unfairly at games or sports? Have I taken part in fights?
The Priest welcomes the penitent warmly. The penitent and Priest begin by making the sign of the cross, while saying: In the name of the Father, and of the Son, and of the Holy Spirit.
Amen.
In nomine Patris, et Filii, et Spiritus Sancti.
Amen.
The Priest invites you to trust in God. The response is Amen. You may indicate your state of life, and anything else which may help the Priest as confessor.
The Priest may invite you to reflect on a passage from Holy Scripture, speaking of God’s mercy and call to conversion.
Then you can speak in your own words or you can say: Bless me Father for I have sinned. My last confession was . . . ago (say roughly how long) and these are my sins. Now tell your sins simply in your own words. When you have finished, let the Priest know. You can use these words if you wish: I am sorry for all these sins and for any that I cannot now remember.
Listen carefully to the advice of the Priest and ask the Holy Spirit to help him to say what is best to help you to grow in the Christian life. You can ask him questions if you want. The Priest may propose an Act of Penance, which should serve not only to make up for the past but also to help begin a new life and provide an antidote to weakness. It may take the form of prayer, self-denial, and especially of service to one’s neighbour and works of mercy.
Then the Priest invites you to say a prayer of sorrow (an Act of Contrition), such as: O my God, because you are so good, I am very sorry that I have sinned against you, and by the help of your grace I will not sin again.
Wait while the Priest says the prayer of “Absolution” (where Christ forgives you all your sins).
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins
✠ in the name of the Father, and of the Son, and of the Holy Spirit.
R. Amen.
Deus, Pater misericordiarum, qui per mortem et resurrectionem Filii sui
mundum sibi reconciliavit et Spiritum Sanctum effudit in remissionem peccatorum, per ministerium Ecclesiæ indulgentiam tibi tribuat et pacem. et ego te absolvo a peccatis tuis
✠ in nomine Patris, et Filii, et Spiritus Sancti.
R. Amen.
Take some time in the quiet of the church to reflect on the grace of the sacrament and to thank God for his mercy and forgiveness. Here is a prayer of thanksgiving: Father, in your love you have brought me from evil to good and from misery to happiness.
Through your blessings give me the courage of perseverance. Amen.
On Sundays (outside of Advent and Lent), Solemnities and Feast Days, this hymn is either sung or said:
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ló-ri-a in ex-cél-sis De- o. Et in ter-ra pax ho-mí-ni-bus bo-næ
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Pa-ter om-ní-po-tens. Dómi-ne Fi-li uni-gé-ni-te, Ie-su Christe.
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Dómi-ne De-us, Agnus De-i, Fí-li-us Pa-tris, Qui tollis peccáta
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On Sundays (outside of Advent and Lent), Solemnities and Feast Days, this hymn is either sung or said:
Glo‑ry to God in the high‑est, œ œ œ œ œ œ œ & œ and on earth peace œ œ
œ œ to peo‑ple of good will.
We praise you,
œ œ we bless you,
we a‑dore you,
œ we glo‑ri‑fy you,
Lord God, heav-‐‑en-‐‑ly King,
we give you thanks for your great glo‑ry,
O God, al -‐‑ might-‐‑y Fa-‐‑ther.
Lord Je-‐‑sus Christ, œ œ œ œ On-‐‑ly Be-‐‑got-‐‑ten Son,
œ œ œ œ œ Son of the Fa-‐‑ther, œ œ œ œ & œ you take a-‐‑way the sins of the world,
Lord God, Lamb of God,
œ œ œ œ œ œ œ œ œ have mer-‐‑cy on us; œ œ œ œ & œ you take a-‐‑way the sins of the world,
œ œ œ œ œ œ œ œ œ re-‐‑ceive our prayer; œ œ œ œ & œ you are seat-‐‑ed at the right hand of the Fa-‐‑ther, œ œ œ œ œ œ œ œ œ œ œ œ have mer-‐‑cy on us. œ œ œ œ & œ
For you a-‐‑lone are the Ho-‐‑ly One,
œ œ œ œ œ œ œ œ œ you a-‐‑lone are the Lord, œ œ œ œ œ & œ you a-‐‑lone are the Most High, œ œ œ œ œœ œ œ Je-‐‑sus Christ, œ œœ œ œ with the Ho-‐‑ly Spir-‐‑it, œ œ œ œ œ &
semper et ubíque grátias ágere per Fílium dilectiónis tuæ Iesum Christum, Verbum tuum per quod cuncta fecísti: quem misísti nobis Salvatórem et Redemptórem, incarnátum de Spíritu Sancto et ex Vírgine natum.
Qui voluntátem tuam adímplens et pópulum tibi sanctum acquírens exténdit manus cum paterétur, ut mortem sólveret et resurrectiónem manifestáret.
Et ídeo cum Angelis et ómnibus Sanctis glóriam tuam prædicámus, una voce dicéntes: The people sing or say aloud the Sanctus.
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anc-tus, * Sanc-tus, Sanc-tus Dó-mi-nus De-us Sá-ba-oth. Ple-ni
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sunt cæ-li et ter-ra gló-ri-a tu-a. Ho-sán-na in ex-cél-sis. Be-ne-díc-
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tus qui ve-nit in nómine Dómini. Ho-sán-na in excél-sis.
Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth. Pleni sunt cæli et terra glória tua.
Hosánna in excélsis.
Benedíctus qui venit in nómine Dómini. Hosánna in excélsis.
Pr. Vere Sanctus es, Dómine, fons omnis sanctitátis. Hæc ergo dona, qu´æsumus, Spíritus tui rore sanctífica, ut nobis Corpus et ✠ Sanguis fiant Dómini nostri Iesu Christi.
always and everywhere to give you thanks, Father most holy, through your beloved Son, Jesus Christ, your Word through whom you made all things, whom you sent as our Saviour and Redeemer, incarnate by the Holy Spirit and born of the Virgin.
Fulfilling your will and gaining for you a holy people, he stretched out his hands as he endured his Passion, so as to break the bonds of death and manifest the resurrection.
And so, with the Angels and all the Saints we declare your glory, as with one voice we acclaim:
The people sing or say aloud the Sanctus.
œ Ho‑ly, œœ œ Ho‑ly,
œ Ho‑ly Lord God of hosts.
full of your glo‑ry.
who comes in the name of the Lord.
Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest.
Bless‑ed is he
Ho‑san‑na in the high‑est.
Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Pr. You are indeed Holy, O Lord, the fount of all holiness. Make holy, therefore, these gifts, we pray, by sending down your Spirit upon them like the dewfall, so that they may become for us the Body and ✠ Blood of our Lord Jesus Christ.
Thanksgiving after Mass
Prayer of St Thomas Aquinas
I give you thanks, Lord, holy Father, almighty and eternal God, who have been pleased to nourish me, a sinner and your unworthy servant, with the precious Body and Blood of your Son, our Lord Jesus Christ: this through no merits of mine, but due solely to the graciousness of your mercy. And I pray that this Holy Communion may not be for me an offence to be punished, but a saving plea for forgiveness. May it be for me the armour of faith, and the shield of good will. May it cancel my faults, destroy concupiscence and carnal passion, increase charity and patience, humility and obedience and all the virtues, may it be a firm defence against the snares of all my enemies, both visible and invisible, the complete calming of my impulses, both of the flesh and of the spirit, a firm adherence to you, the one true God, and the joyful completion of my life’s course.
Oratio S. Thomas Aquinatis
Gratias tibi ago, Domine, sancte Pater, omnipotens æterne Deus, qui me peccatorem, indignum famulum tuum, nullis meis meritis, sed sola dignatione misericordiæ tuæ satiare dignatus es pretioso Corpore et Sanguine Filii tui, Domini nostri Iesu Christi.
Et precor, ut hæc sancta communio non sit mihi reatus ad pœnam, sed intercessio salutaris ad veniam. Sit mihi armatura fidei, et scutum bonæ voluntatis. Sit vitiorum meorum evacuatio, concupiscentiæ et libidinis exterminatio, caritatis et patientiæ, humilitatis et obœdientiæ, omniumque virtutum augmentatio: contra insidias inimicorum omnium tam visibilium quam invisibilium, firma defensio: motuum meorum, tam carnalium quam spiritalium, perfecta quietatio: in te uno ac vero Deo firma adhæsio, atque finis mei felix consummatio.
My good Jesus, I thank you with all my heart. How good, how kind you are to me. Blessed be Jesus in the most holy Sacrament of the Altar.
O Jesus, receive my poor offering. Jesus, you have given yourself to me, and now let me give myself to you: I give you my body, that I may be chaste and pure. I give you my soul, that I may be free from sin. I give you my heart, that I may always love you. I give you my every breath that I shall breathe, and especially my last.
I give you myself in life and in death, that I may be yours for ever and ever.
O Jesus, wash away my sins with your Precious Blood.
O Jesus, the struggle against temptation is not yet finished. My Jesus, when temptation comes near me, make me strong against it. In the moment of temptation may I always say: “My Jesus, mercy! Mary, help!”
O Jesus, may I lead a good life; may I die a happy death. May I receive you before I die. May I say when I am dying: “Jesus, Mary and Joseph, I give you my heart and my soul”.
Listen now for a moment to Jesus Christ; perhaps he has something to say to you. Answer Jesus in your heart, and tell him all your troubles. Then say:
Jesus, I am going away for a time, but, I trust, not without you. You are with me by your grace. I resolve never to leave you by mortal sin. Although I am so weak I have such hope in you. Give me grace to persevere. Amen.
Spiritual Communion is the heartfelt desire to receive Our Lord, even when we are unable because of the distance or for some other reason. This desire to receive him through spiritual Communion is an act of love which prolongs our thanksgiving even when we are not in the Eucharistic presence of Our Lord. The wish to live constantly in his presence can be fuelled by acts of love and desire to be united with him and is a means of drawing more deeply from the life of the Holy Spirit dwelling within our souls in the state of grace. ‘The effects of a sacrament can be received by desire. Although in such a case the sacrament is not received physically . . . nevertheless the actual reception of the sacrament itself brings with it fuller effect than receiving it through desire alone’ (St Thomas Aquinas). The writings of the saints reveal many formulae for making a spiritual Communion:
My Jesus, I believe that you are truly present in the Most Holy Sacrament. I love you above all things, and I desire to receive you into my soul. Since I cannot at this moment receive you sacramentally, come at least spiritually into my heart. I embrace you as being already there and unite myself wholly to you. Never permit me to be separated from you. Amen.
(St Alphonsus Liguori)
I wish, my Lord, to receive you with the purity, humility and devotion with which your Most Holy Mother received you, with the spirit and fervour of the saints. Come, Lord Jesus.
Give me, good Lord, a longing to be with you ... give me warmth, delight and quickness in thinking upon you. And give me your grace to long for your holy sacraments, and specially to rejoice in the presence of your very blessed Body, sweet Saviour Christ, in the Holy Sacrament of the altar.
(St Thomas More)
Canticle of the Three Children (Dn 3:57-88; 56)
Ant. Let us sing the hymn of the three children,* which these holy ones sang of old in the fiery furnace, giving praise to the Lord. (E.T. Alleluia).
1. Bless the Lord, all you works of the Lord, praise and highly exalt him for ever.
2. Heavens, bless the Lord, angels of the Lord, bless the Lord.
3. All waters above the heavens, bless the Lord, all powers, bless the Lord.
4. Sun and moon, bless the Lord, stars of heaven, bless the Lord.
5. Every shower and dew, bless the Lord, all winds, bless the Lord.
6. Fire and heat, bless the Lord, cold and heat, bless the Lord.
7. Dew and rain, bless the Lord, frost and cold, bless the Lord.
8. Ice and snows, bless the Lord, nights and days, bless the Lord.
Canticum Trium Puerorum
Ant. Trium puerorum*cantemus hymnum, quem cantabant sancti in camino ignis, benedicentes Dominum. (T.P. Alleluia).
1. Benedicite, omnia opera Domini, Domino,* laudate et superexaltate eum in sæcula.
2. Benedicite, cæli, Domino,* benedicite, angeli Domini, Domino.
3. Benedicite, aquæ omnes quæ super cælos sunt, Domino,* benedicat omnis virtus Domino.
4. Benedicite, sol et luna, Domino,* benedicite, stellæ cæli, Domino.
5. Benedicite, omnis imber et ros, Domino,* benedicite, omnes venti, Domino.
6. Benedicite, ignis et æstus, Domino,* benedicite, frigus et æstus, Domino.
7. Benedicite, rores et pruina, Domino,* benedicite, gelu et frigus, Domino.
8. Benedicite, glacies et nives, Domino,* benedicite, noctes et dies, Domino.
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 11:17-26, 33 ‘If there are divisions among you, it is not the Lord’s Supper that you eat.’ Brothers and sisters: In the following instructions I do not commend you, because when you come together it is not for the better but for the worse. For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognised. When you come together, it is not the Lord’s Supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in? Or do you despise the Church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.
For I received from the Lord what I also delivered to you; that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body, which is for you. Do this in remembrance of me.’ In the same way also he took the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
So then, my brothers and sisters, when you come together to eat, wait for one another.
The word of the Lord.
Responsorial Psalm
Ps 40(39):7-8a. 8b-9. 10. 17. R. 1 Co 11:26b
R. Proclaim the Lord’s death until he comes.
You delight not in sacrifice and offering, but in an open ear.
You do not ask for holocaust and sin offering. Then I said, ‘Behold, I have come.’ R.
In the scroll of the book it stands written of me: ‘I delight to do your will, O my God; your instruction lies deep within me.’ R. Your uprightness I have proclaimed in the great assembly. My lips I have not sealed; you know it, O Lord. R.
O let there be rejoicing and gladness for all who seek you. Let them ever say, ‘The Lord is great,’ who long for your salvation. R.
R. Proclaim the Lord’s death until he comes.
Acclamation before the Gospel Jn 3:16 R. Alleluia, alleluia.
For God so loved the world, that he gave his Only Begotten Son, that whoever believes in him should have eternal life. R. Alleluia.
A reading from the holy Gospel according to Luke. 7:1-10 ‘Not even in Israel have I found such faith.’
At that time: After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, ‘He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.’ And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, “Go”, and he goes; and to another, “Come”, and he comes; and to my servant, “Do this”, and he does it.’ When Jesus heard these things, he marvelled at him, and turning to the crowd that followed him, said, ‘I tell you, not even in Israel have I found such faith.’ And when those who had been sent returned to the house, they found the servant well.
The Gospel of the Lord.
TWENTY-FOURTH WEEK IN ORDINARY TIME YEAR II
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 12:12-14, 27-31a ‘You are the body of Christ and individually members of it.’ Brothers and sisters: Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptised into one body — Jews or Greeks, slaves or free — and all were made to drink of one Spirit. For the body does not consist of one member but of many.
Now you are the body of Christ and individually members of it. And God has appointed in the Church first Apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all Apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts.
The word of the Lord.
Responsorial Psalm Ps 100(99):1-2. 3. 4. 5. R. 3c
R. We are his people, the sheep of his flock.
Cry out with joy to the Lord, all the earth. Serve the Lord with gladness. Come before him, singing for joy. R.
Know that he, the Lord, is God. He made us; we belong to him.
We are his people, the sheep of his flock. R. Enter his gates with thanksgiving and his courts with songs of praise. Give thanks to him, and bless his name. R.
Indeed, how good is the Lord, eternal his merciful love. He is faithful from age to age. R.
Acclamation before the Gospel Lk 7:16
R. Alleluia, alleluia.
A great prophet has arisen among us and God has visited his people! R. Alleluia.
A reading from the holy Gospel according to Luke. 7:11-17 ‘Young man, I say to you, arise.’
At that time: Jesus went to a town called Nain, and his disciples and a great crowd went with him. As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. And when the Lord saw her, he had compassion on her and said to her, ‘Do not weep.’ Then he came up and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, arise.’ And the dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, saying, ‘A great prophet has arisen among us!’ and ‘God has visited his people!’ And this report about him spread through the whole of Judea and all the surrounding country.
The Gospel of the Lord.
TWENTY-FOURTH WEEK IN ORDINARY TIME YEAR II
WEDNESDAY
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 12:31-13:13 ‘Faith, hope, and love abide; but the greatest of these is love.’
Brothers and sisters: Earnestly desire the higher gifts. And I will show you a still more excellent way.
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.
Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.
Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.
So now faith, hope, and love abide, these three; but the greatest of these is love.
The word of the Lord.
Responsorial Psalm
Ps 33(32):2-3. 4-5. 12, 22. R. 12b
R. Blessed the people the Lord has chosen as his heritage.
Give thanks to the Lord upon the harp; with a ten-stringed lute sing him songs.
O sing him a song that is new; play skilfully, with shouts of joy. R. For the word of the Lord is upright, and all his works to be trusted.
The Lord loves justice and right, and his merciful love fills the earth. R.
Blessed the nation whose God is the Lord, the people he has chosen as his heritage. May your merciful love be upon us, as we hope in you, O Lord. R.
Acclamation before the Gospel Cf. Jn 6:63c, 68c
R. Alleluia, alleluia.
Your words, O Lord, are spirit and life; you have the words of eternal life. R. Alleluia.
A reading from the holy Gospel according to Luke. 7:31-35
‘We played the flute, and you did not dance; we sang a dirge, and you did not weep.’ At that time: the Lord said, ‘To what then shall I compare the people of this generation, and what are they like? They are like children sitting in the market-place and calling to one another,
“We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.”
‘For John the Baptist has come eating no bread and drinking no wine, and you say, “He has a demon.” The Son of Man has come eating and drinking, and you say, “Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!” Yet wisdom is justified by all her children.’
The Gospel of the Lord.
TWENTY-FOURTH WEEK IN ORDINARY TIME YEAR II
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 15:1-11 ‘So we preach and so you believed.’
I would remind you, brothers and sisters, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you — unless you believed in vain.
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the Twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the Apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the Apostles, unworthy to be called an Apostle, because I persecuted the Church of God. But by the grace of God I am what I am, and his grace towards me was not in vain.
On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.
The word of the Lord.
Responsorial Psalm
R. Give praise to the Lord, for he is good. or: Alleluia.
Give praise to the Lord, for he is good; his mercy endures for ever.
Let the house of Israel say, ‘His mercy endures for ever.’ R.
Ps 118(117):1-2. 16-17. 28. R. 1
The Lord’s right hand is exalted. The Lord’s right hand has done mighty deeds.’
I shall not die, I shall live and recount the deeds of the Lord. R.
You are my God, I praise you.
My God, I exalt you. R.
Acclamation before the Gospel Mt 11:28 R. Alleluia, alleluia.
Come to me, all who labour and are heavy laden, says the Lord, and I will give you rest. R. Alleluia.
A reading from the holy Gospel according to Luke. 7:36-50 ‘Her sins, which are many, are forgiven for she loved much.’
At that time: One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and reclined at table. And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee who had invited him saw this, he said to himself, ‘If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.’ And Jesus answering said to him, ‘Simon, I have something to say to you.’ And he answered, ‘Say it, Teacher.’
‘A certain money lender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more?’ Simon answered, ‘The one, I suppose, for whom he cancelled the larger debt.’ And he said to him, ‘You have judged rightly.’ Then turning towards the woman he said to Simon, ‘Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven — for she loved much. But he who is forgiven little, loves little.’ And he said to her, ‘Your sins are forgiven.’ Then those who were at table with him began to say among themselves, ‘Who is this, who even forgives sins?’ And he said to the woman, ‘Your faith has saved you; go in peace.’
The Gospel of the Lord.
TWENTY-FOURTH WEEK IN ORDINARY TIME YEAR II
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 15:12-20 ‘If Christ has not been raised, your faith is futile.’ Brothers and sisters: If Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.
But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.
The word of the Lord.
Responsorial Psalm
Ps 17(16):1. 6-7. 8b, 15. R. 15b
R. When I awake I shall be filled with the vision of your presence, O Lord.
O Lord, hear a cause that is just, pay heed to my cry.
Turn your ear to my prayer: no deceit is on my lips. R.
To you I call; for you will surely heed me, O God.
Turn your ear to me; hear my words.
Display your merciful love, you who deliver from their foes those who trust in your right hand. R. Hide me in the shadow of your wings. As for me, I shall behold your face in righteousness; when I awake I shall be filled with the vision of your presence R.
Acclamation before the Gospel Cf. Mt 11:25 R. Alleluia, alleluia.
I thank you, Father, Lord of heaven and earth, you have revealed the secrets of the kingdom to little children. R. Alleluia.
A reading from the holy Gospel according to Luke. 8:1-3 ‘Some women were with them, who provided for them out of their means.’
At that time: Jesus went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the Twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.
The Gospel of the Lord.
TWENTY-FOURTH WEEK IN ORDINARY TIME YEAR II
For proper prayers of the Mass see pp. 590-594.
A reading from the First Letter of Saint Paul to the Corinthians. 15:35-37, 42-49 ‘What is sown is perishable; what is raised is imperishable.’ Brothers and sisters: Someone will ask, ‘How are the dead raised? With what kind of body do they come?’ You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare seed, perhaps of wheat or of some other grain.
So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, ‘The first man Adam became a living being’; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.
The word of the Lord.
Responsorial Psalm
Ps 56(55):10. 11-12. 13-14. R. cf. 14c
R. I will walk in the presence of the Lord in the light of the living. Then my foes will turn back on the day when I call to you. This I know, that God is on my side. R.
In God, whose word I praise, in the Lord whose word I praise. In God I trust; I shall not fear. What can man do to me? R.
I am bound by the vows I have made you. O God, I will offer you praise. for you have rescued my soul from death;
you kept my feet from stumbling, that I may walk in the presence of God, in the light of the living. R.
Acclamation before the Gospel Cf. Lk 8:15 R. Alleluia, alleluia.
Blessed are those who hold fast to the word of God in an honest and good heart, and bear fruit with patience. R. Alleluia.
A reading from the holy Gospel according to Luke. 8:4-15 ‘That which fell in the good soil, they hold the word fast and bear fruit with patience.’
At that time: When a great crowd was gathering and people from town after town came to him, Jesus said in a parable, ‘A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil, and grew, and yielded a hundredfold.’ As he said these things, he called out, ‘He who has ears to hear, let him hear.’
And when his disciples asked him what this parable meant, he said, ‘To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that “seeing they may not see, and hearing they may not understand”. Now the parable is this: the seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.’
The Gospel of the Lord.
1. The rank of the celebration, namely Solemnity, Feast, Memorial, or Optional Memorial is indicated for each day.
2. For each Solemnity and Feast a complete proper Mass is provided. This is therefore said as printed.
3. As regards Memorials, the following are to be observed:
a) The proper texts proposed for certain days are always to be used.
b) Whenever there is a reference to a particular Common, the more appropriate texts should be chosen. Page references are given to the Commons and where they are to be found within this volume, while suggested readings are followed by their Lectionary numbers which can be found together with the aforementioned Commons. The readings given in each case are only suggestions of texts that are particularly suitable (cf. General Introduction to the Lectionary, no. 83).
c) If, however, a reference is given to several Commons, one or other of them may be used, with due regard for pastoral concerns; it is always allowed to exchange texts among several Masses of the same Common.
For example, if a Saint is both a Martyr and a Bishop, either the Common of Martyrs or the Common of Pastors (for Bishops) may be used.
d) Moreover, as well as the Commons that refer to a particular category of Saint (e.g., of Martyrs, Virgins, Pastors, etc.), it is always permitted to use the texts from the Common of Holy Men and Women, which refers to Sainthood in general.
e) The Prayers over the Offerings and after Communion, unless they are proper, are taken either from the Common or from the current time of the liturgical year.
4. The Masses contained in this Proper of Saints are also used as Votive Masses, with the exception of Masses of the mysteries of the life of the Lord and of the Blessed Virgin Mary (cf. General Instruction of the Roman Missal, no. 375) and also of Masses of certain Saints for whom a special Votive Mass is provided. When Masses of the Proper of Saints are used as Votive Masses, words in the prayers indicating the heavenly birthday or the Solemnity or Feast are not used but are replaced by the word memorial or commemoration.
The Octave Day of the Nativity of the Lord
For the Solemnity of Mary, Holy Mother of God, see pp. 111-115.
Memorial
St Basil (c.330-379) was born into a saintly family in Caesarea, Cappadocia (Turkey); his brother was St Gregory of Nyssa, also a notable theologian. For some years St Basil lived in a monastic community before becoming Bishop of Caesarea in 370. He was a keen defender of the reality of the Incarnation against attacks from Arian heretics. St Basil also gave his name to a Liturgy and a set of monastic rules which are still used in the East.
St Gregory Nazianzen (330-390), a friend of St Basil, was also from Cappadocia and involved in countering the Arian heresy. In 381 he became Bishop of Constantinople, although he had to retire to his native Nazianzus due to opposition. He was called ‘The Theologian’ because of his great learning and talent for oratory.
From the Common of Pastors (pp. 3036-3081), or from the Common of Doctors of the Church (pp. 3082-3097)
Entrance Antiphon Cf. Si 44:15, 14 Ant. ad introitum
Let the peoples recount the wisdom of the Saints, and let the Church proclaim their praise.
Their names will live on and on.
Sapientiam Sanctorum narrent populi, et laudes eorum nuntiet Ecclesia; nomina autem eorum vivent in sæculum sæculi.
Collect Collecta
O God, who were pleased to give light to your Church by the example and teaching of the Bishops Saints Basil and Gregory, grant, we pray, that in humility we may learn your truth and practise it faithfully in charity. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Deus, qui Ecclesiam tuam beatorum episcoporum Basilii et Gregorii exemplis et doctrinis dignatus es illustrare, concede, quæsumus, ut tuam discamus in humilitate veritatem et eam in caritate fideliter operemur. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
First Reading: Ephesians 4:1-7, 11-13 (722-8)
Responsorial Psalm: Psalm 23(22):1-3a. 3b-4. 5. 6. (721-2)
Acclamation: Matthew 23:9b, 10b (723-1)
Gospel: Matthew 23:8-12 (724-3)
Prayer over the Offerings Super oblata
Accept this sacrifice from your people, we pray, O Lord, and make what is offered for your glory, in honour of Saints Basil and Gregory, a means to our eternal salvation. Through Christ our Lord.
Suscipe, quæsumus, Domine, hoc sacrificium populi tui, ut, quod tibi in honore beatorum Basilii et Gregorii offertur ad gloriam, nobis tribuas ad salutem perpetuam. Per Christum Dominum nostrum.
Communion Ant. Cf. 1 Co 1:23-24 Ant. ad communionem
We proclaim Christ crucified; Christ, the power of God and the wisdom of God.
Nos prædicamus Christum crucifixum, Christum, Dei virtutem et Dei sapientiam
Prayer after Communion
May partaking at the heavenly table, almighty God, confirm and increase strength from on high in all who celebrate the feast day of Saints Basil and Gregory, that we may preserve in integrity the gift of faith and walk in the path of salvation you trace for us. Through Christ our Lord.
Post communionem
Mensa cælestis, omnipotens Deus, in omnibus festivitatem beatorum Basilii et Gregorii celebrantibus supernas vires firmet et augeat, ut et fidei donum integrum custodiamus, et per ostensum salutis tramitem ambulemus.
Per Christum Dominum nostrum.
3 January
Optional Memorial
On the day of his Circumcision the Lord received the name Jesus, meaning ‘God saves.’ Devotion to the Holy Name was popularised in the fifteenth century by St Bernardine of Siena and St John Capistrano, who both carried the monogram of Jesus (IHS) with them on their preaching tours. We honour the Holy Name not only because it is the name of our Saviour but because it is, in itself, a powerful prayer.
Entrance Antiphon
Phil 2:10-11
At the name of Jesus, every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Ant. ad introitum
In nomine Iesu omne genu flectatur, cælestium, terrestrium et infernorum; et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris. Collect Collecta O God, who founded the salvation of the human race on the Incarnation of your Word, give your peoples the mercy they implore, Deus, qui salutem humani generis in Verbi tui incarnatione fundasti, da populis tuis misericordiam quam deposcunt, ut sciant omnes non esse,
The Presentation of the Lord, popularly known as Candlemas, traditionally concludes the celebration of Christmas. It commemorates the presentation of Jesus in the Temple forty days after his birth, an occasion when offerings were made and the mother was ritually purified. Simeon’s prophecy referred to Jesus as ‘a light to enlighten the pagans’, summing up the Christmas theme of light coming into the darkness, but also points towards the Paschal Mystery, for he was ‘appointed...for a sign that is opposed.’
At an appropriate hour, a gathering takes place at a smaller church or other suitable place other than inside the church to which the procession will go. The faithful hold in their hands unlighted candles.
The Priest, wearing white vestments as for Mass, approaches with the ministers. Instead of the chasuble, the Priest may wear a cope, which he leaves aside after the procession is over.
While the candles are being lit, the following antiphon or another appropriate chant is sung: Behold, our Lord will come with power, to enlighten the eyes of his servants, alleluia.
Ecce Dominus noster cum virtute veniet, ut illuminet oculos servorum suorum, alleluia.
When the chant is concluded, the Priest, facing the people, says: In the name of the Father, and of the Son, and of the Holy Spirit. Then the Priest greets the people in the usual way, and next he gives an introductory address, encouraging the faithful to celebrate the rite of this feast day actively and consciously. He may use these or similar words: Dear brethren (brothers and sisters), forty days have passed since we celebrated the joyful feast of the Nativity of the Lord.
Fratres carissimi: Ante dies quadraginta celebravimus cum gaudio festum Nativitatis Domini.
On the floor of the Holy House in Nazareth, an inscription reads Verbum caro hic factum est; ‘the Word was made flesh here’. When the Blessed Virgin said ‘yes’ to the Angel Gabriel, the Word became flesh and dwelt in her womb for nine months. The Annunciation is the prologue to the mysteries of Holy Week: the Incarnation happened so that we could be redeemed; the child conceived on this day was born to die for our sins and conquer death.
Whenever this Solemnity occurs during Holy Week, it is transferred to the Monday after the Second Sunday of Easter.
Entrance Antiphon Heb 10:5, 7 Ant. ad introitum
THELord said, as he entered the world: Behold, I come to do your will, O God.
ingrediens mundum dixit: Ecce venio ut faciam, Deus, voluntatem tuam.
The Gloria in excelsis (Glory to God in the highest) is said.
Collect Collecta
O God, who willed that your Word should take on the reality of human flesh in the womb of the Virgin Mary, grant, we pray, that we, who confess our Redeemer to be God and man, may merit to become partakers even in his divine nature. Who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Deus, qui Verbum tuum in utero Virginis Mariæ veritatem carnis humanæ suscipere voluisti, concede, quæsumus, ut, qui Redemptorem nostrum Deum et hominem confitemur, ipsius etiam divinæ naturæ mereamur esse consortes. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
This Mass may be used whenever there are special celebrations for the unity of Christians, provided it does not occur on a Sunday of Advent, Lent or Easter, or on any Solemnity.
AEntrance Antiphon Jn 10:14-15 Ant. ad introitum
I am the Good Shepherd, and I know my sheep and mine know me, says the Lord, just as the Father knows me and I know the Father; and I lay down my life for the sheep.
Ego sum pastor bonus, et cognosco oves meas, et cognoscunt me meæ, dicit Dominus.
Sicut novit me Pater, et ego agnosco Patrem; et animam meam pono pro ovibus meis.
Collect Collecta
Almighty ever-living God, who gather what is scattered and keep together what you have gathered, look kindly on the flock of your Son, that those whom one Baptism has consecrated may be joined together by integrity of faith and united in the bond of charity. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Omnipotens sempiterne Deus, qui dispersa congregas et congregata conservas, ad gregem Filii tui placatus intende, ut, quos unum sacravit baptisma, eos et fidei iungat integritas et vinculum societ caritatis. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
Or: Vel:
We humbly ask you, Lord, lover of the human family, to pour out more fully upon us the grace of your Spirit, and grant that, walking worthily
Supplices te rogamus, amator hominum, Domine: pleniorem Spiritus tui gratiam super nos effunde benignus, et præsta,
Although for the sake of convenience, complete Masses with their own antiphons and prayers are given here, all the texts may be exchanged one for another, especially the prayers. In these latter, however, changes should be made, according to circumstances, in gender and number.
Similarly, if the prayers given here for funerals and anniversaries are used in other circumstances, the phrasing that appears less suited should be omitted. In Easter Time, the Alleluia at the end of the antiphons may, if appropriate, be omitted.
The Funeral Mass may be celebrated on any day, except on Solemnities that are Holydays of Obligation, on Thursday of Holy Week, during the Paschal Triduum, and on the Sundays of Advent, Lent and Easter Time.
Outside Easter Time
Entrance Ant. Cf. 4 Esdr 2:34-35 Ant. ad introitum Eternal rest grant unto them, O Lord, and let perpetual light shine upon them.
Requiem æternam dona eis, Domine, et lux perpetua luceat eis.
Collect Collecta
O God, almighty Father, our faith professes that your Son died and rose again; mercifully grant, that through this mystery your servant N., who has fallen asleep in Christ, may rejoice to rise again through him. Who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.
Deus, Pater omnipotens, cuius Filium mortuum fuisse et resurrexisse fides nostra fatetur, concede propitius, ut hoc mysterio famulus tuus N., qui in illo dormivit, per illum resurgere lætetur. Qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum.
Aaron, Alban and Julius, Protomartyrs of Britain (In Wales)
2595
Achilleus and Nereus, Martyrs 2532
Adalbert, Bishop and Martyr . . 2503
Adalbert, Bishop and Martyr, (In England)
Aelred of Rievaulx (In England)
Agatha, Virgin and Martyr
Agnes, Virgin and Martyr
2508
2417
2450
2427
Aidan, Bishop, and Saints of Lindisfarne (In England) . . 2734
Alban, Julius and Aaron, Protomartyrs of Britain (In Wales)
Alban, Martyr (In England)
Albert the Great, Bishop and Doctor of the Church
All Saints
All Saints of Scotland (In Scotland)
2595
2594
2873
2838
2590
All Saints of Wales (In Wales) . 2859
All Souls’ Day
Aloysius Gonzaga, Religious .
Alphonsus Liguori, Bishop and Doctor of the Church
Ambrose, Bishop and Doctor of the Church
Andrew, Apostle
2843
2596
2671
2903
2894
Andrew D˜ung-La ˙ c, Priest, and Companions, Martyrs . . 2891
Andrew Kim Tae-goˇn, Priest, and Paul Choˇng Ha-sang, and Companions, Martyrs . . 2770
Angela Merici, Virgin
2437
Anne and Joachim, Parents of the Blessed Virgin Mary
2662
Anne Line, Margaret Clitherow, and Margaret Ward, Martyrs (In England)
Annunciation of the Lord
Anselm, Bishop and Doctor of the Church .
Ansgar, Bishop
Anthony, Abbot
2733
2489
2501
2449
2423
Anthony Mary Claret, Bishop . . 2830
Anthony of Padua, Priest and Doctor of the Church . . 2589
Anthony Zaccaria, Priest . . . . . 2634
Apollinaris, Bishop and Martyr
Asaph, Bishop (In Wales) .
Assumption of the Blessed Virgin Mary
2648
2531
2703
Athanasius, Bishop and Doctor of the Church . . 2523
Augustine, Bishop and Doctor of the Church
2728
Andrew, Apostle and Martyr, Patron of Scotland (In Scotland) .
Augustine of Canterbury, Bishop
2897
Andrew, Apostle, Patron of Scotland (In England) . . . 2899
Augustine of Canterbury, Bishop (In England) .
2548
2549
Augustine Zhao Rong, Priest, and Companions, Martyrs . . 2636
Baptism of the Lord
Barnabas, Apostle
Bartholomew, Apostle
Basil the Great and Gregory Nazianzen, Bishops and Doctors of the Church
Bede the Venerable, Priest and Doctor of the Church
Bede the Venerable, Priest and Doctor of the Church (In England)
Benedict, Abbot, Patron of Europe
Bernard, Abbot and Doctor of the Church
Bernardine of Siena, Priest
Beuno, Abbot (In Wales)
Blaise, Bishop and Martyr
Blessed Virgin Mary, Mother of the Church
Bonaventure, Bishop and Doctor of the Church
Boniface, Bishop and Martyr
Boniface, Bishop and Martyr (In England)
Bridget, Religious, Patron of Europe
Bruno, Priest
Cajetan, Priest
Callistus I, Pope and Martyr
Camillus de Lellis, Priest
Casimir
Catherine of Alexandria, Virgin and Martyr
Catherine of Siena,Virgin and Doctor of the Church, Patron of Europe
Cecilia, Virgin and Martyr
129
2586
2719
Cedd and Chad, Bishops (In England) . .
Chad and Cedd, Bishops (In England) .
2411
2543
2546
2640
2713
2539
2501
2449
2556
2646
2577
2578
2654
2801
2685
2815
2645
2471
2893
2514
2888
2834
2834
Chair of Saint Peter, Apostle, . 2461
Charles Borromeo, Bishop . . . 3116
Charles Lwanga and Companions, Martyrs . . 2856
Christopher Magallanes, Priest, and Companions, Martyrs . . 2575
Clare, Virgin
2697
Clement I, Pope and Martyr . . 2889
Columba, Abbot (In England) .
2585
Columba, Abbot (In Scotland) . . 2581
Columban, Abbot
2890
Conversion of Paul the Apostle . 2430
Cornelius, Pope, and Cyprian, Bishop, Martyrs
2761
Cosmas and Damian, Martyrs . 2781
Cuthbert, Bishop (In England)
2739
Cyprian, Bishop, and Cornelius, Pope, Martyrs .
2761
Cyril, Monk, and Methodius, Bishop, Patrons of Europe . . 2457
Cyril of Alexandria, Bishop and Doctor of the Church . . 2615
Cyril of Jerusalem, Bishop and Doctor of the Church . . 2481
Damasus I, Pope
2913
Damian and Cosmas, Martyrs 2781
David, Bishop, Patron of Wales (In Wales and England) . . . . 2467
David Lewis, Priest and Martyr (In Wales) .
Dedication of the Basilica of Mary Major
2725
2677
Dedication of the Basilicas of Saints Peter and Paul, Apostles .
. 2883