History of the Exposition of the Mass

[phatcatholic]

pham,

i received this from a yahoo group and i thought it was pretty cool. its long, but definitely a worthwhile read


[i]History of the Exposition of the Mass, from the Golden Legend[/i]
by Jacobus de Voragine, 1275
translated into English by William Caxton, 1483.


Here beginneth the noble History of the Exposition of the Mass.

For heart devout to understand what it is to say mass, also to
conscrate the body of our Lord, the precious sacrament of the altar,
it is to know that the mass may be comprised in four parts principal.

The first part dureth from the beginning of the mass unto the
offering, the second dureth from the offering to the Pater Noster
said, the third part dureth from the Pater Noster unto the
perception, and the fourth part dureth from the perception unto the
end of the mass.

As touching the first part, that is, the beginning of the mass unto
the offering, it is to understand that the priest, which is as he
that showeth the way of God to the people, ere he revesteth him with
the chasuble, he beginneth and saith a psalm that is in the third
nocturn of the psalter, the which psalm beginneth: Judica me deus et
diseerne, and in the same psalm he asketh four things. The first is
that he may be parted from all evil company, the second is that he
may be delivered from all evil temptation, the third is that he may
be of the Holy Ghost enlumined, and the fourth is that Jesu Christ
give himself to be consecrated by him. And to the entent he may the
more surely and devoutly consecrate the said sacrament, he confesseth
himself generally of all his sins, saying his confiteor, by the which
confiteor he showeth four things. First, he showeth himself worthy of
redargution or rebuke, secondly, he showeth himself plein of
contrition, thirdly, he requireth aid of them that are about him,
that he may have remission of his sins, and fourthly, he demandeth of
our Lord very absolution.

The priest, after, kisseth the altar, the which kissing signifieth
unity and direction in showing how our Lord would unite or join our
humanity to his divinity by great love, and take the church for his
own spouse, wherefore the holy church may say thus: Quasi sponsam
decoravit me corona, et quasi sponsam ornavit me monilibus. That is
to say, that our Lord as his proper spouse, hath adorned or clad me
with things precious.

The priest, after that, draweth him to the right part or side of the
altar, signifying how God when he had taken our humanity, after his
passion, by the virtue of his resurrection he translated him on the
right hand of the Father, and there the priest beginneth the introit
of the mass, the which signifieth the coming of our Lord Jesu Christ,
how he would come into the world, the which coming the ancient
fathers, prophets, and patriarchs, and the faithful people of our
Lord desired much ardently, and for that they cried with a high voice
and said: Emitte agnum domine dominatorem terrae; saying thus to God
the Father: Sir, we pray thee that thou wilt send the sweet lamb,
having domination in all the earth. And to God the Son they said
thus: Veni domine et noli tardere, that is for to say: We pray thee
that thou wilt come hastily and tarry not.

Secondly, the said introit signifieth how the priest oweth to enter
the service of God. And for this followeth a verse of the psalter
after the said introit, such as appertaineth to the day, the which
verse signifieth how we ought to put our hands jointly, praying to
him devoutly, for he is made as our proper brother in taking our
humanity for to show us the way of truth.

After, followeth: Gloria Patri, the which signifieth praising and
laud to the Father, the Son, and the Holy Ghost, for after good works
ought to follow lauding and praising. After that the priest repeateth
the introit of the mass, to the end that the desires of the ancient
fathers, prophets, and patriarchs may the better be showed.

After, the priest beginneth and saith three times: Kyrie eleison,
that is to understand to the Father, and three times Christe eleison,
to the Son, and three times Kyrie eleison to the Holy Ghost, calling
upon the mercy of God to the end that holy church be accompanied with
nine orders of angels reigning in the company of God, and this
showeth the signification of these words before said. For when men
say Kyrie eleison, that is: Lord, have thou mercy on us, and that is
to understand the Father, the Son, and the Holy Ghost are called by
these words only, Kyrie eleison, for cause that they be of one
nature, and the misericorde of God the Son is called by this other
word here, Christe eleison. For howbeit that the Son, as touching the
divinity be of one nature with the Father and the Holy Ghost, and not
that withstanding he would take with this nature another nature, that
is our human, for us to give the life perdurable.

After that, the priest beginneth: Gloria in excelsis, the which
giveth witness of the nativity of our Lord. For when the angels of
God had knowledge that God was born, then they all together enjoyed
thereof, crying with a high voice: Glory and laud is in heaven to the
Trinity, and also peace is in earth to all creatures that are of
goodwill. For before that, all creatures were in no peace, for this,
that then war was betwixt God and creatures, betwixt the angels and
creatures, betwixt creature and creature. The inobedience of Adam
caused the first war, of that he had offended God, whereof followed
the two other wars. Therefore he that is very peace would be born in
the earth for to show and set among us very peace, and therefore all
the company of the angels of paradise sang with a high voice, Gloria
in excelsis sit inter angelos, that is to say, Glory and lauding be
among the angels in heaven, peace and concord be in earth betwixt
creatures and God. For therefore he would take nature of God and man,
for to render us peace and to him be reconciled. Therefore creature
may, and oweth, to say of good heart to the ensample of angels of
paradise these words following: Laudamus te, benedicimus te,
glorificamus te, that is to say: We laud thee, we bless thee, we
glorify thee, and for thy great glory we yield to thee graces and
thanks. Lord God, Lamb of God, Son of God the Father, thou that
takest away the sins of the world have mercy on us, thou that takest
away the sins from the world wilt receive our prayers, thou that
sittest on the right hand of the Father have mercy upon us, thou that
art holy thou alone art Lord, thou only art highest, Jesu Christ, in
the glory of God the Father with the Holy Ghost. And all these
laudings doth the priest with his prayers in saying: Gloria in
excelsis, etc., for all holy church.

After, when the priest hath said: Gloria in excelsis, he turneth him
toward the people and saluteth them saying: Dominus vobiscum, and
that signifieth salut which our Lord gave to his apostles after his
blessed resurrection, when he appeared to them and said: Pax
vobiscum, that is to say: Peace be with you, and for this, in that
representing, he salueth the people, saying: Dommus vobiscum, to the
end that the creature have his thought towards God; and the people
answer: Et cum spiritu tuo, signifying that we ought for to pray for
him that hath to say the orison, and that prayeth for us, to the end
that his orison may be heard of God and enhanced.

Then returneth the priest towards the altar and sayeth: Oremus, that
signifieth how yet again he inciteth us to pray, for in such manner
did our Lord to his disciples, saying: Orate ne intritis in
tentationem, that is to say: Honour and pray to God the Father to the
end that ye enter not in evil temptation; and after, the priest goeth
and prayeth, saying the orison for all creatures for the which he
entendeth and hath in memory to pray for, and for this that our Lord
hath said in the holy Evangel, all that ye shall ask of my Father in
my name ye shall have. And after, the priest saith at the end of his
orison: Per dominum nostrum Jesu Christum, as he would say: This that
we pray thee of, we pray in the name of our Lord Jesu Christ,
reigning with the Father and the Holy Ghost. And it is to wit that
sometimes the priest also saith an orison the which signifieth unity
of faith or unity of sacrament. Sometimes the priest saith three
orisons to signify the Holy Trinity, or else for this, that our Lord
in his passion honoured and prayed to God the Father three times.
Sometimes he saith five orisons, in signifying the five wounds of our
Lord.

Sometimes he saith seven, in signifying the seven gifts of the Holy
Ghost. And oweth every one to wit and know that as many as the priest
saith of orisons at the beginning of the mass, as many he saith in
his secret, and as many at the end of the mass, and for this same
cause, as it shall appear more plainly at the second part.

After these orisons the epistle followeth, the which is as much worth
as a message sent to some other by letter, and it signifieth the
doctrine of the apostles of our Lord, the which were sent to our Lord
for to teach and endoctrine the people unto the way of truth. It may
be said also that this epistle signifieth the predication of S. John
Baptist, the which was sent of God for to announce the coming and
doctrine of him. In which lore he saith thus: Penitentiam agite,
appropinquabit enim regnum celorum. That is to say: Do you penitence
for the realm of heaven shall come nigh to you. And of his sweet
coming saith yet S. John: Ecce agnus Dei, etc., that is to say: Here
is the Lamb of God, here is he that taketh away the sins from the
world. This same epistle may also give us testimony that our Lord
will descend unto the precious sacrament of the altar for to
sacrifice, as it shall appear in the second part of the mass, for
after this that S. John had taught in his predication that we should
do penitence for to acquire and have the realm of heaven, followeth
the grail that may signify lamentation and embracement of penance.

And after that the creature devout hath heard the predication of God,
he oweth to put the hand to the works and to do after his power. For
this grail here came out of Greek tongue, and signifieth how a
creature oweth to mount or go up before God from degree to degree, by
virtue of humility. And it is to wit that betwixt the octaves of
Easter and Pentecost the grail is not said, for this that the grail
signifieth, penance and lamentation or mourning. And in this time of
Pasque our mother holy church ne doth but joy and maketh solation for
the resurrection of Jesu Christ, and therefore is then said:
Alleluia, which signifieth joy and consolation, for after that
creature hath done penance by virtue of humility in weepings and
lamentations he must lead after, joy and very consolation. For our
Lord saith thus: Beati qui lugent, quoniam ipsi consolabuntur, that
is to say: Blessed be those that weep by contrition, for they shall
have very consolation. And it is to wit that this word alleluia is
expounded in four manners after four doctors, the first is S. Austin,
which exposeth it thus: Alleluia, id est, salvum me fac domine, Sir,
save thou me. S. Jerome exposeth it thus: Alle, id est cantate, lu,
id est laudem, ye, id est deum vel dominum, that is to say: Sing you
lauding to our Lord Jesu Christ. S. Gregory exposeth it thus: Alle,
id est aeter, lu, id est filius, ye, id est spiritus sanctus. That is
to say: The Father, the Son, and the Holy Ghost. Or thus he himself
exposeth it: Alle, id est lux, lu, id est vita, ya, id est salus.
Alleluya then, by the same exposition, is as much for to say as
light, life, and health.

Fourthly, Master Peter Antissidorensis expoundeth it much well, and
saith thus: Alle, id est, altissimus levatus est in cruce, lu, id
est, lugebant apostoli, ya, id est, jam surrexit. lt is as much for
to say: The right high is lift on the cross, for the which thing the
apostles have wept, and soon after he is risen. In the which
exposition three things are showed to us. The first is the cruel
passion of our Lord Jesu Christ. The second is the sorrow and anguish
of the apostles, and the third is the mirth and joy of us, for he
saith that our Lord is risen, and in tokening of that men sing,
Alleluia.

After this Alleluia, he saith the verse which signifieth all
sweetness, and virtuous work, by the which men return to very
jubilation, and therefore he repeateth the Alleluia after that the
verse is said: for by good work men return again to very consolation,
and it is to wit that from the Septuagesima unto Easter day, men owe
not to say Alleluia, and instead of it they say the tract, the which
tract signifieth weeping and lamentation, for the passion of our Lord
Jesu Christ, that cometh nigh that time, that is to wit the holy time
of Lent, and therefore a creature devout with all his heart, oweth to
draw to think on that same holy passion; and during that time men say
no sequence, for the sequence signifieth joy and consolation. And
that time of Lent ne signifieth but mournings, and it is to wit that
the sequence is said after Alleluia, and it is said specially on holy
days and solemn, in signifying the plenty and the multitude of mirths
and consolations that is signified by the said Alleluia and sequence.
For inasmuch that the day is more solemn than other days, the more
oweth creature to lead and make greater joy in lauding the holy
Trinity.

After all these things, the priest translateth his book to the
sinister part of the altar, for to say the evangel, in signifying how
our Lord when he came down in earth for to expose the holy Evangel to
all creatures, he drew him to the sinister part, that was toward the
Jews, for to announce to them the holy Evangel, for at that time the
Jews had drawn themselves to the left side, and for this the priest
in that place may represent our Lord preaching and announcing the
law. And to the end that he may exercise or do that office more
perfectly, at the beginning of it he saith softly an orison that
beginneth thus: Munda cor meum, etc., in the which orison he prayeth
our Lord that he will make clean his heart, for to announce his
predication. After that he demandeth the blessing of our Lord,
saying: Jube domine benedicere, that is as much to say: Lord command
thou that I may have thy blessing, and anon he, as lieutenant of our
Lord, answereth and saith thus: Our Lord be in my heart and in my
lips so that I may worthily and competently announce the holy Evangel
of God in the name of the Father, the Son, and the Holy Ghost.

And after, the priest saluteth the people saying: Dominus vobiscum,
for two causes. The first cause is to the intent that the people be
the more incited to hear the word of God, and therefore the peop]e
draweth toward the Evangel and standeth on their feet after the
ordinance of Anastasius, then pope, and signifieth that the people
ought to be ready and apparelled to sustain the faith of God and very
love.

After, for this, that yet the people be more incited to hear the
Evangel of God the priest representeth the place of God and saith:
Sequentia sancti evangelii, et cetera, in making the sign of the
cross to the end that the enemy may not empesh him. Then the clerks
and the people answer: Gloria tibi domine, in glorifying God that
hath sent to them the word of salute, saying: To the Lord be lauding
given by thy word to us showed.

Then the priest saith the Evangel, the which signifieth, as said is,
the predication of our Lord God, the which finished and said, the
priest warneth himself with the sign of the cross, to the intent that
the enemy may not take away from the creatures hearts the word of God.

After followeth the creed, that is as the testimony and confirmation
of the foresaid Evangel, the which was made and composed by the
apostles of our Lord Jesu Christ, in signifying that this that the
apostles said, firmly they believed, and believing announced it. And
it is to wit that, the creed is said on the holy days of them that
composed it, that is the apostles of our Lord Jesu Christ, and on the
holy days of which mention is made within the same creed, that is to
wit, all Sundays of the year, Christmas-day, Epiphany or twelfth day,
Shere-thursday, Easter-day, Whitsunday, Trinity Sunday, and also in
all holy days of our Lady, and of many others of which men make
mention. And this may suffice as to the first part of the mass.

Here followeth the Second Part of the Mass.

As for the second part of the mass, that is from the offering unto
the Paternoster, every one oweth to understand that after the
creature hath heard the word of God, that is the holy Evangel, and he
adjousteth to it firm or steadfast faith, which is figured by the
creed, he oweth then to offer or give his heart to God, for therefore
followeth the offering. And to the end that the people be the more
incited, the priest returneth him toward the folk, and saith: Dominus
vobiscum, that is to say: Our Lord be with you, even so as he would
say: If our Lord be not with you, ye can do no good work ne good
offering toward him, and after the priest saith; Oremus, inciting us
to honour and to pray God, then he saith the offertory.

After, the priest taketh the lid of the chalice on which is the host,
which oweth to be converted to the body of our Lord, and offereth it
to God the Father, saying: Suscipe sancte Pater, etc., Father wilt
thou receive this hostie without tache or spot, the which I, thy
servant unworthy, offer to thee as to my God, very and certain, for
all the sins that I have done without number, and also for all them
that are here about me, and for all the fiables of God that are
alive, and for all them that are passed out of this world to the
intent that this oblation may be profitable to me and to them, to the
salvation of our souls in the life permanable or everlasting.

After, the priest maketh commixtion of wine and water together, and
here it is to wit that, by the said water is understood the people,
and the wine representeth our Lord, in signifying that the said water
and wine show to us humility, and also the commixtion that the people
oweth to have with God. It may be said also that this water is
meddled with the said wine for this, that both blood and water issued
out of the side of our Lord, and for this he saith: Deus qui humanæ
substantiæ, etc., in the which orison he prayeth for all, to the end
that by the virtue of the same mixion the people may be united to God
by very love and direction.

After, the priest offereth the chalice to God, saying: Offerimus
tibi, in signifying how our Lord Jesu Christ offered himself to God
the Father crucified on the altar of the cross for our health.

After, the priest covereth the chalice, for this, that none ordure
should touch to that holy sacrifice, and after maketh a cross over
the hostie, and over the chalice, saying: Veni sanctificator, etc.,
that is at much to say as: King Almighty, I pray thee that thou wilt
bless or hallow this sacrifice in thy sweet name, for heart devout to
have pardon.

After, the priest draweth himself to the right side of the altar, in
representing our Lord, and there he receiveth the offerings of the
creatures. Then the people by devotion come and offereth to the
ensample of the people of God, which people offered within the temple
of Solomon to God. One offered gold, the other silver, others offered
bread, and others offered wine, and others divers manners of
offerings. After, the priest washeth his hands, for it appertaineth
that so precious a sacrament be worthily and cleanly made.

After, he draweth himself even, in the midst of the altar, and there
he maketh a deep inclination, saying: Suscipe sancta Trinitas, etc.
And the same inclination may signify the inclination of God, which
inclined him after the sacrament to the feet or the apostles, and
prayed to God the Father. After, he kisseth the altar, in signifying
that the virtue of the passion peaceth the creatures to him. After,
the priest returneth himself toward the folk and saith: Orate pro me
fratres, etc., and in this he prayeth the people that they will pray
God for him. For that is none other thing to say but: Right dear
brethren, pray you God that I may make this sacrifice worthily, so
that I may see God joyously.

After, the priest returneth him towards the altar and beginneth his
orisons secret, the which are said for the same cause for which the
first orisons be said, and as many in number, and it is to wit that
these orisons are said softly and secretly, for this that the priest
is nigh the sacrament, and therefore he will have none other
empeshment or letting, neither by voice ne by manner, for our Lord,
to the intent he might more secretly honour and pray, he went from
his disciples as far as a stone might be thrown. These orisons here
be also said low or secretly for this, that when our

Lord had raised Lazarus, the Jews would have slain him, wherefore he
drew himself into the city of Ephraim, in a place all alone, and from
that time he ceased his predication, unto Palm Sunday even. Then he
came to the house of Simon and openly began to preach, and for this
the priest at the end of his orisons in dressing his hands upon high
saith: Per omnia secula seculorum, and for this, that he is as
messenger to God for the people. The people hearing this message,
answereth: Amen. And there the priest beginneth the Preface, the
which is so called, for that it is the preparation or first apparel
that goeth before the sacrifice principal, and therefore he saluteth
in saying: Dommus vobiscum, in saying that we prepare or make us
ready so that our Lord may be and dwell with us, and the people
answereth: Et cum spiritu tuo. And thus the people and the priest
both pray each for other.

After, the priest inciting us saith: Sursum corda, that is to say
that the people heave their hearts upon high toward God. Then
answereth the people: Habemus ad dominum, that is to say: We heave
them to God, and therefore the people, that there in such hour or in
that time hath not set their hearts to God may of light lie.

After, the priest saith: Gratias agamus domino deo nostro, that is to
say: Yield we graces and thankings to God! For if the people in that
time hath some devotion, they ought to laud and thank God therefor,
and for this, the clerk, for all the people, answereth: Dignum et
justum est, right even so as we would say: Worthy and lawful thing is
to laud God, just thing is to honour him, and there the priest maketh
mention how the angels and archangels and all the court of heaven
praise and laud God. And for this at the end he prayeth, that with
that foresaid company we all may praise and laud God, saying with
firm devotion: Sanctus, sanctus, sanctus, the which words follow
after the preface, for right even there the priest representing our
mother holy church, having hope to be accompanied with both angels
and archangels, confirmeth himself to them and saith: Sanctus, etc.

And it is to wit that this sanctus is divided in two parts, the first
part containeth the lauding of the angels, and the second containeth
the lauding of the people. The priest then, as to the first part he
may represent the angels of heaven, of the which it is read in the
book of Isaiah the prophet that the seraphim cried with a high voice
one to another: Sanctus, sanctus, sanctus, etc., in praying to the
Trinity, saying: Holy Father, Holy Son, and Holy Spirit, all earth is
replenished with thy glory. As to the second part, he may represent
the people of Israel, of the which we read that, when our Lord
descended from the mountain of Olivet, and he came to the city of
Jerusalem, they cried with a high voice: Benedictus qui venit in
nomine domini, etc., that is as much to say: Blessed be he that
cometh in the name of God, of him we require pardon, and for this
benediction or blessing, which is so sweet, the priest maketh a
cross, the which representeth to us that it is our Lord that cometh
to be sacrificed on the holy cross, and there he descendeth and will
be consecrate, to the end that men may see him presently, and
therefore verily of the devout people that heareth the mass right
there, oweth to draw themselves within the chamber of their
conscience to the end that they may cherish thereon that sweet Lamb
by devout orison, praying that his goodly coming be consolation and
joy unto every creature. And there also they owe to think and
consider on their evil deeds and offences, to the end that they may
show and declare them by firm and steadfast contrition to him that
presently cometh there, and thus the creature shall mowe thank and
regracie God by devout contemplation.

After all these things followeth the canon, which is so named canon
for the mystery of the precious sacrament that is made and
consecrated, and this same canon is said low or secretly for the
virtue of the words, to the end that they be not held in filth. For
anciently they were preferred and said high, wherefore it was known
of the most part of the folk, and they sang it through the streets.
Wherefore we find that sometimes shepherds took some bread and put it
on a stone, and on it they said the words that are written in the
canon, and that same bread was turned and converted into a piece of
flesh, and soon after, by the will of God, fire descended from heaven
upon them, and they were all combusted and burnt. And therefore the
holy fathers stablished these words to be said low, also that none
should say them without he were a priest.

That same canon containeth nine parts. As to the first part, the
priest inclineth himself before the altar, the which inclination
signifieth or betokeneth the humility of our he inclined himself at
the cross, and there the priest speaking to our Lord saith thus: Te
igitur clementissime, etc., that is to say: Father, right debonair,
we thee pray thou wilt Lord. which he showed when accept and bless
these sweet oblations and these holy sacrifices without corruption.
And there the priest kisseth the altar, signifying the compassion
that he hath of the passion of our Lord Jesu Christ, and after, he
maketh three times the sign of the cross, both over the bread and
over the wine, and these three crosses signifieth how our Lord was
given and offered in three manners: First of God the Father for our
redemption, secondly of Judas to the Jews by great treason, thirdly
of the Jews to Pilate by great detraction.

After, in the second part, the priest prayeth for all holy church
universally, saying: Offerimus, etc., that is to say: We offer, and
therefore the priest speaketh not in his own person but in the person
of holy church. There nis none so wicked and evil, after that he is
priest, but he may consecrate the precious body of our Lord Jesu
Christ.

After, in the third part, the priest hath in a special mind all the
subjects of holy church, and specially in that passage he saith
joining his hands: Memento etiam domine famulorum, etc. That is to
say: Sir, have thou mind on thy servants. And there the priest
resteth, and hath special memory of all the creatures for whom he
entendeth for to pray, and he hath also mind particular on the
persons whom he is bound to pray for, and it is to wit that this
memory is for the persons that be on live. After, he prayeth for all
them that hear his mass with faith and devotion.

After, in the fourth part, to the end that he himself, and they also
which he hath had memory of, may have participation in the glory of
paradise with the angels, holy apostles, and martyrs, he saith a
devout orison that beginneth thus: Communicantes, etc. In the which
orison the priest maketh special commemoration of the Virgin Mary, of
the twelve apostles of Jesu Christ, and of many martyrs.

After, in the fifth part, the priest inclineth him and saith an
orison that beginneth thus: Hanc igitur oblationem, etc. In which
orison he doth four things: first he prayeth to God that he will
receive our service, the second is that we may have very peace in
God, the third is that he from damnation will keep us. The fourth is
that with his chosen he will lead us.

And after, the priest coming nigh to the principal consecration, he
saith: Quam oblationem, and there the priest maketh five times the
sign of the cross over the bread and over the wine, in the
remembrance and tokening of the five wounds of our Lord, and of his
prayer the sentence may be such: Sire, with heart we pray that of the
same this oblation be made and consecrate, approved and confirmed in
a hostie right reasonable, and in sacrifice acceptable, so that this
bread be transferred into thy body, and this wine translated into the
blood of thy right dear Son that for us suffered great torment.

And therefore he saith after in the sixth part of the canon of the
mass as hereafter followeth. And here it is to wit that all that the
priest doth as to the consecration, representeth or betokeneth all
that our Lord did to his disciples the day of the Cene, that is on
Sherethursday, where he took bread, and yielding graces to God the
Father, broke and gave to his disciples, saying: Take and eat, here
is mine own proper body. And in the same manner doth the priest in
the sixth part, except that right there he bruiseth not the bread,
but to that signification or tokening the priest inclineth it both to
one side and the other. Then the priest wipeth first these three
fingers on the corporal, to the intent that the more cleanly he may
take the precious hostie. And after, he taketh it, looking upward on
high for to render graces to God, in teaching and tokening that when
we enterprise a good work for to do, we ought to lift upward to God
the eyes of our heart as to him that is beginning and principal of
all good works. After, he blesseth the bread, making the sign of the
cross, which signifieth the blessed passion of our Lord on the holy
cross.

And after, the priest saith the words that our Lord said: Take you
and eat, this is mine own body, saying five words sacramental, and
soon therewith is the bread converted into the proper and own body of
Jesu Christ, that upon the cross died for us. After, our Lord in his
supper took the wine before his disciples and yielding graces to God
the Father, he blessed and gave it to his disciples saying: Take you
and drink, for this is the chalice of my proper and own blood that is
the confirmation both of the new and old testament and mystery of
faith, which shall be spilt for you and for my people in remission of
your sins. And as many times ye shall do this that I show you here,
ye shall do it in the memory of me.

And therefore, in the seventh part of the canon of the mass, the
priest, when he hath laid down the body of our Lord, he taketh the
chalice, and after looking upward, he blesseth it, and saith: Take
you and drink, for here is the chalice of mine own proper blood, and
right soon after the priest hath said these foresaid words in Latin,
in mind of our Lord, the wine is converted into the proper and own
blood of Jesu Christ, that same ass which he spilt for us on the rood
tree. And here it is to wit that in this precious sacrament we may
consider nine miracles much marvellous, the which may be approved by
some semblance or likeness of nature.

The first is that the substance of the bread and of the wine is
changed into the substance of the body and precious blood of Christ,
and this is showed to us by such a similitude or likeness naturally,
that is, that of food of bread and wine, both flesh and blood are
engendered in creature, much more stronger our Lord that is sovereign
nature, may do by virtue of his words that the bread and the wine is
converted into his own body and into his precious blood.

The second miracle is, that every day, oft and many times, the bread
is converted into the proper and own body of our Lord, and
notwithstanding none augmentation or increase is done in God.
Ensample of nature. For if I wot a thing secret, I may utter and
rehearse in it many and divers places, and notwithstanding I ne wot
it the more ne better than I did tofore.

The third is that, every day our Lord is parted and eaten, and hath
no diminishing. That is to say that God nor the sacrament is not less
therefore. Reason natural. For if I have a candlelight, every one may
take of the light of it without it be lessed or diminished therefore.
Also, every one may take that holy sacrament without diminishing of
it, but who that taketh it unworthily, he diminisheth himself.

The fourth miracle is that, when the hostie is parted, God is in each
part entirely. Ensample of the glass. For when the glass is parted or
broken into pieces, in every part of it appeareth the figure of the
thing that is presented before in it.

The fifth miracle is that, if this precious sacrament be taken of an
evil and sinful creature, the sacrament of itself is not fouled
therefor. For we see that the beams of the sun pass through and over
ordure or filth, and the sun is nothing foul therefor, but rather the
ordure or filth is made clean thereof. Thus it is that, sometimes
when the creature hath received the body of our Lord unworthily,
considering that he hath misdone to have received his Saviour into so
great ordure or filth of sin, he conceiveth by bitterness or smarting
so great a coutrition that he therefore returneth to grace, and thus
he is purged or made clean of his sin.

The sixth miracle is, that the body of our Lord Jesu Christ is food
of death to the sinners. For S. Paul the Apostle saith that, he that
eateth it unworthily, he eateth it to his damnable judgment, for
right even so as strong wines or strong meats are unprofitable or
letting to sick people, right so is the body of our Lord Jesu Christ
nuisable and letting to the sinners.

The seventh miracle is, that so great a thing which all the world may
not comprehend is contained in so little a hostie, for we see that a
great hill may be comprised and perceived with an eye, much more
stranger it is that the virtue divine may be by his puissance
comprised and contained in a little hostie.

The eighth miracle is, that our Lord all entirely in divers places at
once is perceived of divers persons. In such manner we see and
perceive that the word of a creature is known and perceived in divers
places at once of many and divers creatures.

The ninth miracle is, when the bread is converted into the precious
body of our Lord, the accidents abide, that is to wit, whiteness,
roundness, and savour, and not therefore it is no bread, but it is
the body of Jesu Christ, the which is given under the likeness of
bread, for this, that that might be great horror, a priest to eat raw
flesh, and also to drink blood.

After this consecration these miracles are contained, and saith the
priest in the eighth part of the canon an orison that beginneth thus:
Unde ut memores, etc. In the which orison the priest inciteth us to
have mind of the passion of our Lord Jesu Christ, of his
resurrection, and of his glorious ascension, to the end that, by his
passion we be incited to charity, by his holy resurrection we be
incited to faith, and by his glorious ascension to hope of our
health; for his passion showeth to us charity, for this, that by his
charity he would suffer death for us. And therefore the priest, in
that orison, he maketh five times the sign of the cross, in the
memory and mind of the five wounds that our Lord received on the
cross, and there that time every creature ought to set his heart to
think on the passion of Christ. And thus doing, the creature shall
acquire very faith by the knowledge of the holy resurrection, and
very hope by his glorious ascension. After, in this same part the
priest prayeth that our Lord will accept the sacrifice in such manner
as he did of Abel, of Abraham, and of Melchisedech. For especially
these three were accepted of God as special frrends.

After, in the ninth part of the canon of the mass, the priest
inclineth him, which inclination representeth or betokeneth this,
that our Lord after his supper went to the mountain of Olivet, and
there he inclined himself praying to God the Father, saying: Sire, I
thee pray, if it may be, that thou transfer from me this bitter
chalice. And therefore he saith an orison that thus beginneth:
Supplices te rogamus, in the which the priest remembereth and maketh
mention of thee for the foresaid prayer, and when he cometh to say a
word that is: Ex hac altaris participatione, etc., he kisseth the
altar, the which kissing betokeneth this that Judas made when he
betrayed his master our Lord Jesu Christ and caused him to be taken.

After, in this same orison the priest maketh three times the sign of
the cross, for this, that our Lord prayed in the said mountain of
Olivet and sweat blood along his body, and therefore he maketh the
first cross over the body of our Lord Jesu Christ, and the second
cross over the blood, for the sweating of blood, and the third before
his own face, for this, that our Lord praying had his face inclined,
and therefore the priest maketh it before his face. This is then the
end of the orison, where he prayeth that we be blessed of all
blessings, and that we be replenished of all grace.

After, in the tenth part, the priest with joined hands saith: Memento
etiam domine, famulorum,etc., the which memento is principally
ordained for them that are passed out of this world, and for that,
even there the priest resteth and hath a general memory for dead
folk, and in especial for the creatures for whom he is bound or
entendeth to pray for, to the end that by the misericorde of God they
may have very light and very peace in the glory of paradise. After,
in the eleventh part of the canon of the mass the priest beateth his
breast saying: Nobis quoque peccatoribus, etc., and that signifieth
the contrition and repentance that the thief that hung on the cross
at the right hand of God had, when he said: Memento mei domine cum
veneris in regnum tuum, that is to say: Lord I pray thee that thou be
remembered of me when thou comest into thy realm. Then answered God
to him: Amen dico tibi: hodie mecum eris in paradiso, that is to say:
I tell thee that thou shalt this day be with me in paradise.

And therefore the priest in this orison speaking for all sinners,
having hope on the misericorde and mercy of God, he prayeth that we
may have the perdurable or everlasting life with the company of the
apostles, of martyrs, and with all the holy saints in heaven. And in
this orison the priest maketh three crosses over the bread and over
the wine, the which crosses betoken this, that the Jews cried three
times to Pilate, speaking of the blessed Son of God: Crucify,
crucify, crucify him, for he is deathworthy. And therefore maketh the
priest these three first crosses, and after, he taketh the precious
body of our Lord and maketh five times the sign of the cross, the
three on the chalice over the blood, and the other twain betwixt the
chalice and himself. The three crosses made over the chalice may
signify the three principal torments or despisings that our Lord
suffered in his passion.

The first is, that before he was put on the cross he had much pain
and suffered many spittings and many other grievous martyrdoms and
torments that the proud and fell Jews did to him. The second is the
despite and the torment that he for us suffered on the cross for to
buy us from the pains and torments of hell, and the third is that,
when he was dead on the cross Longinus thrust the spear-head into his
precious side, and therefore the priest maketh the three other
crosses over the precious blood. Or else it may be said that these
three crosses betoken the Holy Trinity, saying: by the Father, by the
Son, and by the Holy Spirit, all honour and glory. The priest maketh
two crosses, and these two crosses, made betwixt the chalice and the
priest may betoken the two liquors that issued out of the side of our
Lord, that was blood and water, that is to wit, blood of redemption
and water of regeneration.

After, the priest saith: Per omnia saecula saeculorum, and that saith
he on high. That may represent or signify to us this, that our Lord
crying with a high voice, rendered his soul to God the Father. Or it
may be said, that the priest saith that on high to the end that the
folk know the end of the canon and answer: Amen, lamenting and
sorrowing the death of our Lord, to the ensample of the women that
nigh the cross lamentably and piteously sorrowed and wept sore for
Jesu Christ that they loved so much.

After, the priest saith: Oremus. Praecepti salutaribus moniti, etc.,
and here he inciteth us to honour and prayer, after the ensample of
our Lord that taught his apostles, and therefore he saith: Praecepti,
that is to say: we incite or admonish the commandments of salute, and
in form of divine instruction, worship we and heartily pray we:
saying: Pater noster, etc. And so ensueth the Pater noster, which was
made and instituted by our Lord Jesu Christ, for that same he
commanded his apostles to say, and therefore it is called Oratio
dominica, that is to say: Orison of our Lord. And therefore veritably
here oweth the creature to say devoutly this same orison: Pater
noster, and howbeit that our Lord knoweth well what is best for us,
and what we will have, notwithstanding he will that both with heart
and mouth we pray him for many reasons.

First for to incite us to devotion and for all even so as the blowing
embraseth or fryeth the coal, right so the orison said with heart and
mouth enflameth the devotion.

Secondly, for to give good ensample to others, for our Lord saith:
Luceat lux vestra coram hominibus ut videant, etc., that is to say:
Let your light be shining tofore the men, so that they may perceive
and see your good works, not by hypocrisy ne simuling, but by right
jealousy of devotion.

Thirdly for this, that all even so as we by the tongue sin, right so
the devout orison ought to be made and said with tongue, to the end
we may make satisfaction to the king of heaven, for the scripture
saith: Sicut enim exhibuistis membra vestra servire immunditiae, et
iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire
justitiae in sanctificationem, that is to say: As ye have given your
members to felony and wickedness or corruption, ye must so obey both
to justice and sanctification.

Fourthly, that thing which is demanded with good heart is of light
granted. Of this petition or asking here, speaketh our sweet Saviour
Jesu Christ in the holy Evangile, that saith thus: Petite et dabitur
vobis, etc., that is to say: My friends, ask you and ye shall have.

And for this veritably every creature ought well to pray devoutly
with good heart saying this devout orison: Pater noster, for the
great mystery that it containeth. The mystery of this devout orison,
Pater noster, is that it containeth seven petitions or askings. The
first is of the eternal goods, that we may have them; and therefore
saith he: Pater noster qui es in coelis, sanctificetur nomen tuum,
that is as much for to say: Father that art reigning in heaven thy
sweet name be blessed. The second petition is of the goods spiritual
that we may receive them and therefore saith he: Adveniat regnum
tuum: That is to say, May thy realm come to us, whereas we may see
thee. The third petition is: Fiat voluntas tua sicut in coelo et in
terra, that is to say: Over all be thy will fulfilled and done so
that into heaven my soul be led. The fourth petition is: Panem
nostrum quotidianum da nobis hodie, and this petition here is
demanded of the name of fortune, which is a gift of the Holy Ghost.
And the asking is this: Lord give us this day food, so that of thine
we may have cure, that is to say that our Lord God will give us our
living, so that for lack of it we leave not the service of God,
whereof also we may part and deal to the poor folk, members of God.
The fifth petition is: Et dimitte nobis debita rostra, sicut et nos
dimittimus debitoribus nostril; that is to say; Pardon to us our
misdeeds and faults, as we forgive others the misdeeds by them done
to us. The sixth petition is: Et ne nos inducas in tentationem. That
is to say, And lead us not into temptation. And here is to be known
that we be tempted principally of three things, the first is God, for
to approve our power, secondly our flesh, for to have our appetite
and lust, thirdly is the enemy for to deceive us. Of the first saith
our Lord: Beatus vir qui suffest tentationem, etc., Blessed is he
that suffereth temptation in the tribulation that God sendeth, for if
he be approved, in heaven he shall be crowned.

Of the second temptation speaketh S. James and saith: Unusquisque
vero tentatur a concupiscentia sua, etc.: Every one is oft tempted
for to pursue his desires. Of the third saith the Scripture: Sathanas
temptavit cor tuum, etc., Satan hath made thee to fall in villainy.
The seventh petition is: Sed libera nos a malo, that is as much for
to say: Deliver us from all evil that letteth us for to love thee.
After followeth: Amen, hoc est fiat, that is to say: The petitions
before demanded be confirmed and granted. And here saith the priest:
Amen, along, for this, that they that pray know not that they be
heard and enhanced, whereby they leave not to pray to God. For
creatures devout ought ever to to persevere in their prayers and
orisons, to the end that they may have their petitions and askings,
which are contained in the Pater noster as before is said.

And here followeth the Third part of the Mass.

After followeth the third part principal of the mass. After that the
priest hath said the Pater noster, whereas these petitions before
said are contained, he saith an orison that thus beginneth: Libera
nos quaesumus Domine ab omnibus malis, praeteritris, praesentibus, et
futuris, etc., and this orison the priest saith alow, for this
signifieth that our Lord was buried in the sepulchre at compline
time, and howbeit that the body rested in the sepulchre,
notwithstanding he descended into hell, whereout he had his friends,
and delivered them of all evils, past, present, and to come. And
therefore in this signification or betokening, the priest saith this
orison: Libera nos quaesumus, etc. The which orison is as the
exposition of his last petition of the Pater noster, that is, Libera
nos a malo, that is as much for to say: Lord, deliver thou us from
all evil, and in this orison the priest showeth from what evil he
will be delivered, that is, of the evil past, now being, and to come.
And therefore he saith: Libera nos quaesumus Domine, ab omnibus
malis, praeteritis, praesentibus et futurist. That is to say: Lord,
we pray that thou wilt deliver us from all evil, past, present, and
to come, and by the means of thy blessed mother the Virgin Mary, and
of all apostles, S. Peter, S. Paul, and S. Andrew, and of all saints
in heaven, give us peace to the end that we may be holpen of thy
misericorde and mercy from all sins delivered, and of all torments
ensured from. The priest taketh then the chalice lid and kisseth it,
and that signifieth to the intent he may receive that precious
sacrament in peace and in charity. And after, the priest taketh the
precious body of our Lord Jesu Christ and parteth it over the
chalice, and this may to us be signified that our

Lord parted himself to his disciples upon Sherethursday as before is
said, and is that holy hostie parted in three, which three parts may
betoken three manners of folk. The first part may signify the
creatures that are in paradise. And this first part the priest layeth
on the chalice lid in betokening that these be those that are set in
peace with God. The second part may signify the creatures that are in
purgatory, the which are ensured and certain that once they shall
have paradise, therefore is this other part set with the first. The
third part may signify the creatures that be in this life mortal, and
this third part the priest holdeth over the chalice and saith on
high: Per omnia saecula saeculorum, and that he saith with a high
voice for this, that the people hearing the priest, who as vicar of
God oweth to announce peace, and the people answereth: Amen.

And there the priest enhancing his voice saith: Pax Domini sit semper
vobiscum, that is to say: The peace of God be ever with you, for so
said our Lord after his holy resurrection to his apostles: Pax vobis,
peace be with you. And there the priest maketh three times the sign
of the cross, saying: Pax Domini sit semper vobiscum. And these three
crosses may betoken the three days that our Lord lay in the
sepulchre. Or these crosses may signify the three Marys seeking our
Lord. And when the priest hath said: Pax domini sit, etc., the people
answereth: Et cum spiritu tuo, praying that in such manner wise as
the people desireth peace, the priest may have it. And anon the
priest saith: Haec commixtio, etc. And that commixtion betokeneth two
things, that one is that, the body of Jesu Christ was not without
blood, ne the blood was not without the body. The second is that the
sacrament is consecrated under the likeness of bread and of wine. The
third thing may be that the third part of the hostie signifieth the
creatures that are in this world, as said is. And therefore it is
lawful to them ere they come to God that they have mind and be
remembered of the blessed passion and of the precious body of our
Lord Jesu Christ, to the end that they be meddled and Joined unto his
precious sufferance, and of his precious blood aroused by virtue and
unity of soul. And thus creature devout shall mowe arouse his heart
with that precious blood, keeping himself from evil thoughts, and his
five wits natural for to keep him from all evil beholding, from light
hearing, from foolish and vain speaking, from pleasant smelling, his
hands from evil work, and his feet from evil place. And thus doing
creature devout shall mowe feel the sweet dawning of this precious
blood and blessed body meddled together. And it appeareth by these
verses following that the three parts of the hostie signify the three
manners of creatures before said, Tres partes signant de Christi
corpore sancto. Prima suam carnem. Sanctosque secunda sepultos.
Tertia viventes, haec est in sanguine tincta. Martirii calicem
gustant in carne fideles.

After, followeth Agnus Dei, and here it is to wit that the pnest
saith three times Agnus Dei, and at the third time at the end of it
he saith: Dona nobis pacem, and it nis none other thing to say than:
Lamb of God, that taketh away the sins of the world, have mercy on
us, and this is said two times, to the intent that our Lord be
understood going on earth for to have us from our sins, and resting
in the sepulchre for to deliver us from the pains of hell. And
therefore in these two first Agnus Dei the priest saith: Miserere
nobis, and the third Agnus Dei betokeneth this, that our Lord be
understood being in heaven for to give perfect peace, and thereforth
saith the priest at the end of the Agnus: Dona nobis pacem. Lord,
give us peace. Saying Agnus Dei, the priest inclineth himself,
beating his breast at every time, signifying that with humility and
compassion he saith that same orison.

After, it is to know that at a mass of requiem the priest saith not
at the two first Agnus Dei, Miserere nobis, ne at the third Agnus Dei
he saith not: Dona nobis pacem, but the priest saith instead of that:
Dona eis requiem, for this, that three manners of rest be worthy for
the fiables of God, dead. First, that all pain be had away from them.
Secondly, that glory with God be given to them. Thirdly, that the
soul with the body together be crowned. And therefore saith the
priest at the last Agnus Dona eis requiem sempiternam.

After this the priest devoutly inclineth him and saith a devout
orison that beginneth thus: Domine Jesu Christe, etc., and that is as
much for to say: Lord Jesu Christ that said to thine apostles: I give
you my peace, I leave you my peace, therefore I thee pray instantly
that thou wilt not consider my misdeeds and sins, but consider thou
the faith of the holy church, and wilt it unite and peace after thy
will, thou that reignest with the Father in the realm of heaven. And
after, the priest taketh peace, kissing the corporal, or the lid of
the chalice, or the body of our Lord Jesu Christ, and that is to
teach and show to us that through the holy passion of our Lord very
peace is given to us of God, and also to all human ligneage.

And the priest giveth the pax to the minister or clerk that helpeth
to say the mass, and that same minister or clerk beareth it through
the church to the folk, and there the creatures kiss it, each after
other, in token of love and concord, to the end that even so as flesh
joineth itself to flesh, and spirit to spirit, right so we be allied
together by virtue of love. And here it is to wit that for this that
our Lord said to his disciples: Take ye all of this bread and eat it,
it is mine own body, therefore in this manner every one was wont in
time past to be houseled every day. And for this that many one took
it indiscreetly, and few reverently, for that, it seemed to them that
it was not well for to do so, therefore it was ordained to be taken
but one time in a week, that is to wit on the Sunday, or to take it
three times in the year, or at the least one time in the year and in
that place where this should be done, should be the pax given every
day in token of love and of very steadfast alliance.

And it is to wit that, when men say mass for the dead, men bear not
the pax for this that the fiables of God be out from all the
tribulations of this world.

Hereafter followeth the fourth part of the Mass.

After followeth the fourth part of the mass principal, and first the
perceptions. And here is to wit that after the priest hath taken the
pax, and sent the pax to the people, to the intent that he may
receive the more devoutly the body of our Lord, he saith, bowing his
knees, two orisons instituted by the ancient fathers. The first
orison beginneth: Domine Jesu Criste, qui ex voluntate patris, etc.
And is as much for to say: Jesu Christ that by the will of God the
Father and wit of the Holy Ghost wouldst redeem the world by thine
own death, and them to have again in joy and bliss with thee, wilt my
body deliver from all evil, have away all my sins from me, and that I
may so keep thy commandments that I may be and dwell with thee in
heaven where thou mayst reign as God with the Father and Holy Ghost.
Amen. The second orison that the priest saith in his perception is
this, Perceptio corporis tui, etc., and may be the understanding of
this orison such: Jesu Christ that perfect life hast in heaven, with
heart I thee pray that the sweet perception of thy precious body
which by jealousy of love I do take, be to me eschewing of damnation,
and that by thy compassion it may be compunction to my soul, that in
such place he may come where he may be accepted and granted. Amen.

After, the priest meditating and thinking on the passion of our Lord
Jesu Christ, saith: Panem coelestem accipiam, et nomen domini
invocabo, etc. That is to say: I shall take the heavenly bread and I
shall call the name of our Lord. After all these foresaid things, the
priest holding the precious body of our Lord, saith three times:
Domine, non sum dignus ut intres sub tectum meum: sed tantum dic
verbo, et sanabitur anima mea. It is as much for to say: Lord, I am
not worthy that thou enterest my house, but say thou the word and my
soul shall be healed. And there the priest beateth at every time his
breast, betokening that with right very contrition and in steadfast
devotion he will receive his salvation. After, the priest making the
sign of the cross of the body of our Lord, saith: Corpus domini
nostri Jesu Christi custodiat animam meam in vitam aeternam, etc. It
is none other thing to say than: The precious body of our Lord Jesu
Christ will keep my soul in life perdurable or everlasting, that is
to wit, in the company of our Lord. And sith, the priest with joined
hands taketh the body of our Lord and useth it the most devoutly he
can.

After, the priest inclineth himself and taketh the chalice wherein is
the precious blood of our Lord and saith: Quid retribuam domino pro
omnibus quae retribuit mihi? Calicem salutaris accipiam et nomen
domini invocabo, and all nis other thing to say but: What shall I
retribue or yield to our Lord of all his benefits and goods by him
done and given to me? After, he taketh the chalice saying: Calicem.
etc. I shall take the chalice of my health and shall call the name of
God. Lauding him and calling our Lord I shall be delivered and kept
from all mine enemies, that is to wit from all my sins and evil
temptations of the devil. After, the priest making the sign of the
the cross, saith over the chalice: Sanguis domini nostri Jesu Christi
custodiat animam meam in vitam aeternam. Amen. That is to say: The
precious body and blood of our Lord will keep my soul in everlasting
life. Amen.

And sithe, devoutly and reverently the priest taketh the blood of
Jesu Christ, and after, he draweth himself to the corner of the altar
where he taketh wine, wetting his fingers over the chalice, to the
intent that nothing ne may remain of that precious sacrament, and
that doing, the priest saith two orisons, the first beginneth thus:
Quod ore sumpsimus, domine, etc., that is to say: Lord, this that we
have taken with mouth, wit that we feel it with heart, to the end it
may be remedy to us against all temporal and wicked thoughts. The
second orison is: Corpus tuum quod ego indignus, etc., that is as
much for to say: Lord, I pray thee that the precious body and
precious blood that I have taken as unworthy, me will in such manner
clarify, that none ordure or filth, ne no fault may remain or abide
within me.

After these two orisons finished that are before said, the priest
inclineth him and rendereth graces to God saying: Agimus tibi
gracias, etc., that is to say thus: Lord that art reigning in heaven,
we render and yield to thee graces and laudings of all thy benefits
received of us.

After, he washeth his hands at the piscine or laver, for this, that
nothing of the sacrament ne may abide at his hands, and therefore
that water there ought to be cast in the piscine, or into some clean
place where men may not tread on it. And it is to wit that the priest
washeth his hands three times at mass, that is to wit at the
beginning of it, the second, at midst of the mass that is to wit at
offering, and the last is after the perception of the mass. And this
purgement or washing may signify the purity and cleanness that the
priest ought to have; in heart by good thoughts, in mouth by good and

Edited November 25, 2004 by phatcatholic

[StColette]

bumpity because this is awesome and no one really responded or read it.

[phatcatholic]

u read it!?!? i'm impressed

[StColette]

[quote name='phatcatholic' date='Jan 12 2005, 03:17 AM'] u read it!?!? i'm impressed [/quote]
yes sir

[phatcatholic]

that's my side-kick

[franciscanheart]

ill read it in the morning. i trust its good

[StColette]

[quote name='phatcatholic' date='Jan 12 2005, 03:25 AM'] that's my side-kick [/quote]
Oui oui

[FutureSoror]

I didn't read the whole thing, but it's really cool, because that's just how the Latin Mass is today.

[phatcatholic]

did you get a chance to read it laura?

[franciscanheart]

yeah i read it today.... over three different sessions.... when i wasnt doing anything. that was really good. just really long and hard to stay focused sometimes. im add like that occasionally. but yeah....

[journeyman]

quote right at the end:

say: God be lauded and regracied of it. Secondly, the mass finisheth
by: Benedicamus domino, right so the priest would say: Bless we God
of all his goods, and w

This post has been edited by phatcatholic on Nov 25 2004, 11:07 AM


Did the edit drop the last line or two?

[phatcatholic]

[quote name='journeyman' date='Jan 16 2005, 01:12 PM'] quote right at the end:

say: God be lauded and regracied of it. Secondly, the mass finisheth
by: Benedicamus domino, right so the priest would say: Bless we God
of all his goods, and w

This post has been edited by phatcatholic on Nov 25 2004, 11:07 AM


Did the edit drop the last line or two? [/quote]
sorry, i'm having trouble accessing that yahoo group again so that i can get the rest of it.......

[phatcatholic]

yea, i'm diggin this one up

[url="http://www.catholic-forum.com/saints/golden401.htm"][b]here[/b][/url] is the [i]Exposition [/i]in its entirety