In Assumptione Beatæ Mariæ Virginis

Sollemnitas

Ad Missam in Vigilia
Hæc Missa dicitur vespere diei 14 augusti, sive ante sive post I Vesperas sollemnitatis.

Ant. ad introitum
Gloriósa dicta sunt de te, María,
quæ hódie exaltáta es super choros Angelórum,
et in ætérnum cum Christo triúmphas.

Dicitur Glória in excélsis.

Collecta
Deus, qui beátam Vírginem Maríam,
eius humilitátem respíciens, ad hanc grátiam evexísti,
ut Unigénitus tuus ex ipsa secúndum carnem nascerétur,
et hodiérna die superexcellénti glória coronásti,
eius nobis précibus concéde,
ut, redemptiónis tuæ mystério salváti,
a te exaltári mereámur.
Per Dóminum.

Dicitur Credo.

Super oblata
Súscipe, quǽsumus, Dómine,
sacrifícium placatiónis et laudis,
quod in sanctæ Dei Genetrícis Assumptióne celebrámus,
ut ad véniam nos obtinéndam perdúcat,
et in perpétua gratiárum constítuat actióne.
Per Christum.

Præfatio: De gloria Mariæ Assumptæ.

Ant. ad communionem Cf. Lc 11, 27
Beáta víscera Maríæ Vírginis,
quæ portavérunt ætérni Patris Fílium.

Post communionem
Mensæ cæléstis partícipes effécti,
implorámus cleméntiam tuam, Dómine Deus noster,
ut, qui Assumptiónem Dei Genetrícis cólimus,
a cunctis malis imminéntibus liberémur.
Per Christum.

Adhiberi potest formula benedictionis sollemnis.

Ad Missam in die

Ant. ad introitum Cf. Apoc 12, 1
Signum magnum appáruit in cælo:
múlier amícta sole, et luna sub pédibus eius,
et in cápite eius coróna stellárum duódecim.
Vel:
Gaudeámus omnes in Dómino,
diem festum celebrántes sub honóre Maríæ Vírginis,
de cuius Assumptióne gaudent Angeli,
et colláudant Fílium Dei.

Dicitur Glória in excélsis.

Collecta
Omnípotens sempitérne Deus,
qui immaculátam Vírginem Maríam, Fílii tui Genetrícem,
córpore et ánima ad cæléstem glóriam assumpsísti,
concéde, quǽsumus, ut, ad supérna semper inténti,
ipsíus glóriæ mereámur esse consórtes.
Per Dóminum.

Dicitur Credo.

Super oblata
Ascéndat ad te, Dómine, nostræ devotiónis oblátio,
et, beatíssima Vírgine María
in cælum assúmpta intercedénte,
corda nostra, caritátis igne succénsa,
ad te iúgiter aspírent.
Per Christum.

Præfatio: De gloria Mariæ Assumptæ.

Ant. ad communionem Lc 1,48-49
Beátam me dicent omnes generatiónes,
quia fecit mihi magna qui potens est.

Post communionem
Sumptis, Dómine, salutáribus sacraméntis,
da, quǽsumus,
ut, intercessióne beátæ Maríæ Vírginis in cælum assúmptæ,
ad resurrectiónis glóriam perducámur.
Per Christum.

Adhiberi potest formula benedictionis sollemnis.

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Dominica XIX “per annum” – 12 Aug 2018

Ant. ad introitum Cf. Ps 73, 20.19.22.23
Réspice, Dómine, in testaméntum tuum,
et ánimas páuperum tuórum ne derelínquas in finem.
Exsúrge, Dómine, et iúdica causam tuam,
et ne obliviscáris voces quæréntium te.

Collecta
Omnípotens sempitérne Deus,
quem, docénte Spíritu Sancto,
patérno nómine invocáre præsúmimus,
pérfice in córdibus nostris spíritum adoptiónis filiórum,
ut promíssam hereditátem íngredi mereámur.
Per Dóminum.

Super oblata
Ecclésiæ tuæ, Dómine, múnera placátus assúme,
quæ et miséricors offerénda tribuísti,
et in nostræ salútis poténter éfficis transíre mystérium.
Per Christum.

Ant. ad communionem Ps 147, 12.14
Lauda, Ierúsalem, Dóminum,
qui ádipe fruménti sátiat te.
Vel: Cf. Io 6, 51
Panis, quem ego dédero,
caro mea est pro sǽculi vita,
dicit Dóminus.

Post communionem
Sacramentórum tuórum, Dómine,
commúnio sumpta nos salvet,
et in tuæ veritátis luce confírmet.
Per Christum.

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In Transfiguratione Domini – 6 Aug

Festum

Ant. ad introitum Cf. Mt 17, 5
In splendénti nube Spíritus Sanctus visus est,
patérna vox audíta est: Hic est Fílius meus diléctus,
in quo mihi bene complácui: ipsum audíte.

Dicitur Glória in excélsis.

Collecta
Deus, qui fídei sacraménta
in Unigéniti tui gloriósa Transfiguratióne
patrum testimónio roborásti,
et adoptiónem filiórum perféctam mirabíliter præsignásti,
concéde nobis fámulis tuis,
ut, ipsíus dilécti Fílii tui vocem audiéntes,
eiúsdem coherédes éffici mereámur.
Qui tecum.

Quando hoc festum incidit in dominicam, dicitur Credo.

Super oblata
Obláta múnera, quǽsumus, Dómine,
gloriósa Unigéniti tui Transfiguratióne sanctífica,
nosque a peccatórum máculis,
splendóribus ipsíus illustratiónis, emúnda.
Per Christum.

Præfatio: De mysterio Transfigurationis.

Ant. ad communionem Cf. 1 Io 3, 2
Cum Christus apparúerit,
símiles ei érimus,
quóniam vidébimus eum sícuti est.

Post communionem
Cæléstia, quǽsumus, Dómine,
aliménta quæ súmpsimus
in eius nos transfórment imáginem,
cuius claritátem gloriósa Transfiguratióne
manifestáre voluísti.
Qui vivit et regnat in sǽcula sæculórum.

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Dominica XVIII “per annum” – 5 Aug 2018

Ant. ad introitum Ps 69, 2.6
Deus, in adiutórium meum inténde;
Dómine, ad adiuvándum me festína.
Adiútor meus et liberátor meus es tu;
Dómine, ne moréris.

Collecta
Adésto, Dómine, fámulis tuis,
et perpétuam benignitátem largíre poscéntibus,
ut his, qui te auctórem et gubernatórem gloriántur habére,
et creáta restáures, et restauráta consérves.
Per Dóminum.

Super oblata
Propítius, Dómine, quǽsumus, hæc dona sanctífica,
et, hóstiæ spiritális oblatióne suscépta,
nosmetípsos tibi pérfice munus ætérnum.
Per Christum.

Ant. ad communionem Sap 16, 20
Panem de cælo dedísti nobis, Dómine,
habéntem omne delectaméntum,
et omnem sapórem suavitátis.
Vel: Io 6, 35
Ego sum panis vitæ, dicit Dóminus.
Qui venit ad me non esúriet, et qui credit in me non sítiet.

Post communionem
Quos cælésti récreas múnere,
perpétuo, Dómine, comitáre præsídio,
et, quos fovére non désinis,
dignos fíeri sempitérna redemptióne concéde.
Per Christum.

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Dominica XVII “per annum” – 28 Iul 2019

Ant. ad introitum Cf. Ps 67, 6-7.36
Deus in loco sancto suo;
Deus qui inhabitáre facit unánimes in domo,
ipse dabit virtútem et fortitúdinem plebi suæ.

Collecta
Protéctor in te sperántium, Deus,
sine quo nihil est válidum, nihil sanctum,
multíplica super nos misericórdiam tuam,
ut, te rectóre, te duce, sic bonis transeúntibus nunc utámur,
ut iam possímus inhærére mansúris.
Per Dóminum.

Super oblata
Súscipe, quǽsumus, Dómine, múnera,
quæ tibi de tua largitáte deférimus,
ut hæc sacrosáncta mystéria, grátiæ tuæ operánte virtúte,
et præséntis vitæ nos conversatióne sanctíficent,
et ad gáudia sempitérna perdúcant.
Per Christum.

Ant. ad communionem Ps 102, 2
Bénedic, ánima mea, Dómino,
et noli oblivísci omnes retributiónes eius.
Vel: Mt 5, 7-8
Beáti misericórdes,
quóniam ipsi misericórdiam consequéntur.
Beáti mundo corde,
quóniam ipsi Deum vidébunt.

Post communionem
Súmpsimus, Dómine, divínum sacraméntum,
passiónis Fílii tui memoriále perpétuum;
tríbue, quǽsumus,
ut ad nostram salútem hoc munus profíciat,
quod ineffábili nobis caritáte ipse donávit.
Qui vivit.

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Latine loqui, sed extra ecclesiam

Un giorno mi sono preso lo sfizio di chiedere ai miei giovani (nati quindi negli anni ’80 e oltre) cosa sapessero del concilio Vaticano II. La risposta è stata la seguente: «Ha abolito il latino e ha girato gli altari verso il popolo». Davanti a questa risposta credo che i padri conciliari siano preservati dallo sconforto solo grazie alla visio beatifica che ci auguriamo stiano tutti gustando. È sconcertante osservare che, a distanza di oltre quarant’anni, per il giovane medio delle nostre parrocchie, tutto l’evento conciliare si riduca a due riforme liturgiche di cui la prima non è corretta e la seconda non compare nemmeno nei testi conciliari.

(don Riccardo Pane, Liturgia Creativa, pag. 86)

Anteprima del libro qui.

The London Oratory

The Church of the Immaculate Heart of Mary, better known as Brompton Oratory, is home to the Congregation of the Oratory of St Philip Neri in London, a community of priests living under the rule of life established by its founder in the sixteenth century. The Oratory also serves as a parish church in the Roman Catholic Diocese of Westminster.

Novus Ordo Latin Masses:
Sunday 11.00am (Solemn)
Monday to Friday 6.00pm
Holy days of obligation: 6.30pm (Solemn) (on the eve: 6.30pm (First Mass of the Feast))

(Source)

Das Stundengebet in lateinischer Sprache

Man dürfte also während einer Feier in der Muttersprache fast jedes beliebige lateinische Element einfügen, insbesondere, wenn es sich um einen Gesang handelt. So gibt es zum Beispiel für alle Hymnen und die meisten Antiphonen eine eigene lateinische Fassung, die man verwenden kann. Die lateinische Sprache darf man auch für die Hymnen aus dem Evangelium und für das Te Deum verwenden.

Pater Edward McNamara auf Zenit.

Marshall McLuhan on Latin in the liturgy

Latin wasn’t the victim of Vatican II; it was done in by introducing the microphone. A lot of people, the Church hierarchy included, have been lamenting the disappearance of Latin without understanding that it was the result of introducing a piece of technology that they accepted so enthusiastically. Latin is a very ‘cool’ language, in which whispers and murmurs play an important role. A microphone, however, makes an indistinct mumble intolerable; it accentuates and intensifies the sounds of Latin to the point where it loses all of its power. But Latin wasn’t the mike’s only victim. It also made vehement preaching unbearable. For a public that finds itself immersed in a completely acoustic situation thanks to electric amplification, hi-fi speakers bring the preacher’s voice from several directions at once. So the structure of our churches were obsolesced by multi-directional amplification. The multiple speakers simply bypassed the traditional distance between preacher and audience. The two were suddenly in immediate relation with each other, which compelled the priest to face the congregation.

(Marshall McLuhan, The Medium and the Light: Reflection on Religion, p. 143-144)

Latin – László Dobszay

The primary argument for celebration in Latin in the classical Roman Rite is liturgical law itself. The law today stipulates the use of Latin for the celebration of the Roman Mass and for the recitation of the Divine Office according to the 1962 books.
The second argument is consideration for the express will of the Council. In spite of the few concessions given to the vernacular, it declares that the language of the Roman Rite remains Latin.
The third argument is that of preservation of uniformity in the Church. Fifty years ago a Catholic entering a Catholic church in any part of the word could feel at home because the Latin liturgy he found there was identical to that experienced in his own country. Latin manifests that the liturgy is the worship of the whole Church and not merely of particular or local communities. Though a great part of the congregation does not necessarily understand it, the validity and efficacy of the liturgy does not depend on this understanding; and the faithful are able to reap the fruits of what is offered by the priest.
The fourth argument is that the Latin creates, as it were, a protective veil by linguistic means around these most holy mysteries. This supposedly ‘dead’ language, unknown to most people and far from everyday parlance, has the capacity to inspire a deeper respect for the mystical reality of the liturgy than their everyday language.
I think that the most convincing argument is actually a fifth one: the treasures of the Roman liturgy came into being in this language. Latin is the home of the classical Roman rite. This is the only language, precisely because it is a ‘dead’ language, that preserves perfectly and enduringly the content of the liturgy in its unchanged and unchangeable meaning. In fact, no equivalent translation can really be made of those texts which are most typically Roman. Nevertheless, the liturgy speaks not only to those present; it pervades the whole life of the Church through multiple channels, through theology, catechesis, the spiritual life and so on. It is of crucial importance that the texts, with their exact meaning and strict formulation, should be found not only in the liturgical books but also in the living reality of ecclesiastical life, and in its actual voice.

(László Dobszay, The Restoration and Organic Development of the Roman Rite, p. 79)