Holy Week

Dear brethren (brothers and sisters),
since the beginning of Lent until now
we have prepared our hearts by penance and charitable works.
Today we gather together to herald with the whole Church
the beginning of the celebration
of our Lord's Paschal Mystery,
that is to say, of his Passion and Resurrection.
For it was to accomplish this mystery
that he entered his own city of Jerusalem.
Therefore, with all faith and devotion,
let us commemorate
the Lord's entry into the city for our salvation,
following in his footsteps,
so that, being made by his grace partakers of the Cross,
we may have a share also in his Resurrection and in his life.

Let us pray.
Almighty ever-living God,
sanctify ✠ these branches with your blessing,
that we, who follow Christ the King in exultation,
may reach the eternal Jerusalem through him.
Who lives and reigns for ever and ever.
R. Amen.

Increase the faith of those who place their hope in you, O God,
and graciously hear the prayers of those who call on you,
that we, who today hold high these branches
to hail Christ in his triumph,
may bear fruit for you by good works accomplished in him.
Who lices and reigns for ever and ever.
R. Amen.

Year A:

¹When Jesus and the disciples drew near Jerusalem and came to Bethpage on the Mount of Olives, Jesus sent two disciples, ²saying to them,

"Go into the village opposite you,

and immediately you will find an ass tethered,

and a colt with her.

Untie them and bring them here to me.

³And if anyone should say anything to you, reply,

'The master has need of them.' Then he will send them at once."

⁴This happened so that what had been spoken through the prophet

might be fulfilled:

⁵Say to daughter Zion,

"Behold, your king comes to you, meek and riding on an ass,

and on a colt, the foal of a beast of burden."

⁶The disciples went and did as Jesus had ordered them.

⁷They brought the ass and the colt and laid their cloaks over them, and he sat upon them.

⁸The very large crowd spread their cloaks on the road,

while others cut branches from the trees and strewed them on the road.

⁹The crowds preceding him and those following

kept crying out and saying:

"Hosanna to the Son of David;

blessed is he who comes in the name of the Lord;

hosanna in the highest."

¹⁰And when he entered Jerusalem

the whole city was shaken and asked, "Who is this?"

¹¹And the crowds replied,

"This is Jesus the prophet, from Nazareth in Galilee."

Year B:

¹When Jesus and the disciples drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives,

he sent two of his disciples ²and said to them,

"Go into the village opposite you, and immediately on entering it,

you will find a colt tethered on which no one has ever sat.

Untie it and bring it here.

³If anyone should say to you,

'Why are you doing this?' reply,

'The Master has need of it

and they will send it back here at once.'"

⁴So they went off

and found a colt tethered at a gate outside on the street, and they untied it.

⁵Some of the bystanders said to them,

"What are you doing, untying the colt?"

⁶They answered them just as Jesus had told them to, and they permitted them to do it.

⁷So they brought the colt to Jesus and put their cloaks over it.

And he sat on it.

⁸Many people spread their cloaks on the road, and others spread leafy branches

that they had cut from the fields.

⁹Those preceding him as well as those following kept crying out: "Hosanna!

Blessed is he who comes in the name of the Lord!

¹⁰Blessed is the kingdom of our father David that is to come!

Hosanna in the highest!"

¹²When the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,

¹³They took palm branches and went out to meet him, and cried out:

"Hosanna!

Blessed is he who comes in the name of the Lord, the king of Israel."

¹⁴Jesus found an ass and sat upon it, as is written:

¹⁵Fear no more, O daughter Zion;

see, your king comes, seated upon an ass's colt.

¹⁶His disciples did not understand this at first, but when Jesus had been glorified

they remembered that these things were written about him and that they had done this for him.

Year C:

²⁸Jesus proceeded on his journey up to Jerusalem.

²⁹As he drew near to Bethphage and Bethany at the place called the Mount of Olives,

he sent two of his disciples.

³⁰He said, "Go into the village opposite you,

and as you enter it you will find a colt tethered on which no one has ever sat.

Untie it and bring it here.

³¹And if anyone should ask you,

'Why are you untying it?' you will answer,

'The Master has need of it.'"

³²So those who had been sent went off

and found everything just as he had told them.

³³And as they were untying the colt, its owners said to them, "Why are you untying this colt?"

³⁴They answered,

"The Master has need of it."

³⁵So they brought it to Jesus,

threw their cloaks over the colt,

and helped Jesus to mount.

³⁶As he rode along,

the people were spreading their cloaks on the road;

³⁷and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples

began to praise God aloud with joy

for all the mighty deeds they had seen.

³⁸They proclaimed:

"Blessed is the king who comes in the name of the Lord.

³⁹Peace in heaven and glory in the highest."

Some of the Pharisees in the crowd said to him, "Teacher, rebuke your disciples."

⁴⁰He said in reply,

"I tell you, if they keep silent, the stones will cry out!"

8. After the Gospel, a brief homily may be given. Then, to begin the Procession, an invitation may be given by a Priest or a Deacon or a lay minister, in these or similar words:

Dear brethren (brothers and sisters),
like the crowds who acclaimed Jesus in Jerusalem,
let us go forth in peace.

9. The Procession to the church where Mass will be celebrated then sets off in the usual way. If incense is used, the thurifer goes first, carrying a thurible with burning incense, then an acolyte or another minister, carrying a cross decorated with palm branches according to local custom, between two ministers with lighted candles. Then follow the Deacon carrying the Book of the Gospels, the Priest with the ministers, and, after them, all the faithful carrying branches.
As the Procession moves forward, the following or other suitable chants in honor of Christ the King are sung by the choir and people.

The children of the Hebrews, carrying olive branches,
went to meet the Lord, crying out and saying:
Hosanna in the highest.

If appropriate, this antiphon is repeated between the strophes of the following Psalm.

The Lord's is the earth and its fullness,*
the world, and those who dwell in it.
It is he who set it on the seas;*
on the rivers he made it firm. ℟

Who shall climb the mountain of the Lord?*
Who shall stand in his holy place?
The clean of hands and pure of heart,†
whose soul is not set on vain things,*
who has not sworn so deceitful words. ℟

Blessings from the Lord shall he recieve,*
and right reward from the God who saves him.
Such are the people who seek him,*
who seek the face of the God of Jacob. ℟

O gates, lift high your heads;†
grow higher, ancient doors.*
Let him enter, the king of glory! ℟

Who is this king of glory?*
The Lord, the mighty, the valiant;†
the Lord, the valiant in war. ℟

O gates, lift high your heads;†
grow higher, ancient doors.*
Let him enter, the king of glory! ℟

Who is this king of glory?*
He, the Lord of hosts,†
he is the king of glory. ℟

The children of the Hebrews spread their garments on the road,
crying out and saying: Hosanna to the Son of David;
blessed is he who comes in the name of the Lord.

If appropriate, this antiphon is repeated between the strophes of the following Psalm.

All peoples, clap your hands.*
Cry to God with shouts of joy!
For the LORD, the Most high, is awesome,*
the great king over all the earth. ℟

He humbles people under us*
and nations under our feet.
Our heritage he chose for us,*
the pride of Jacob whom he loves. ℟

God goes up with shouts of joy.*
The LORD goes up with trumpet blast.
Sing praise to God; sing praise!*
Sing praise to our king; sing praise! ℟

God is king of all earth.*
Sing praise with all your skill.
God reigns over the nations.*
God sits upon his holy throne. ℟

The princes of the peoples are assembled
with the people of the God of Abraham.*
The rulers of the earth belong to God,
who is greatly exalted. ℟

Chorus: Glory and honor and praise be to you, Christ, King and Redeemer,
to whom young children cried out loving Hosannas with joy.
All repeat: Glory and honor...

Israel's King are you, King David's magnificent offspring;
you are the ruler who come blest in the name of the Lord.
All repeat: Glory and honor...

Heavenly hosts on high unite in singing your praises;
men and women on earth and all creation join in.
All repeat: Glory and honor...

Bearing branches of palm, Hebrews came crowding to greet you;
see how with prayers and hymns we come to pay you our vows.
All repeat: Glory and honor...

They offered gifts of praise to you, so near to your Passion;
see how we sing this song now to you reigning on high.
All repeat: Glory and honor...

Those you were pleased to accept; now accept our gifts of devotion,
good and merciful King, lover of all that is good.
All repeat: Glory and honor...

10. As the procession enters the church, there is sung the following responsory or another chant, which should speak of the Lord's entrance.

R. As the Lord entered the holy city, the children of the Hebrews proclaimed the resurrection of life. *Waving their branches of palm, they cried: Hosanna in the Highest.

V. When the people heard that Jesus was coming to Jerusalem, they went out to meet him. *Waving their branches.

10. When the Priest arrives at the altar, he venerates it and, if appropriate, incenses it. Then he goes to the chair, where he puts aside the cope, if he has worn one, and puts on the chasuble. Omitting the other Introductory Rites of the Mass and, if appropriate, the Kyrie (Lord, have mercy), he says the Collect of the Mass, and then continues the Mass in the usual way.

12. When a procession outside the church cannot take place, the entrance of the Lord is celebrated inside the church by means of a Solemn Entrance before the principal Mass.

13. Holding branches in their hands, the faithful gather either outside, in front of the church door, or inside the church itself. The Priest and ministers and a representative group of the faithful go to a suitable place in the church outside the sanctuary, where at least the greater part of the faithful can see the rite.

14. While the Priest approaches the appointed place, the antiphon Hosanna or another appropriate chant is sung. Then the blessing of branches and the proclamation of the Gospel or the Lord's entrance into Jerusalem takes place as above. After the Gospel, the Priest processes solemnly with the ministers and the representative group of the faithful through the church to the sanctuary, while the responsory As the Lord Entered or another appropriate chant is sung.

15. Arriving at the altar, the Priest venerates it. He then goes to the chair and, omitting the Introductory Rites of the Mass and, if appropriate, the Kyrie (Lord, have mercy), he says the Collect of the Mass, and then continues the Mass in the usual way.

18. At all other Masses of this Sunday at which the Solemn Entrance is not held, the memorial of the Lord's enrtance into Jerusalem takes place by means of a Simple Entrance.

17. While the Priest proceeds to the altar, the Entrance Antiphon with its Psalm (no. 18) or another chant on the same theme is sung. Arriving at the altar, the Priest venerates it and goes to the chair. After the Sign of the Cross, he greets the people and continues Mass in the usual way.
At other Masses, in which singing at the entrance cannot take place, the Priest, as soon as he has arrived at the altar and venerated it, greets the people, reads the Entrance Antiphon, and continues the Mass in the usual way.

Six days before the Passover,
when the Lord came into the city of Jerusalem,
the children ran to meet him;
in their hands they carried palm branches
and with a loud voice cried out:
*Hosanna in the Highest!

Blessed are you, who have come in your abundant mercy!
O gates, lift high your heads;
grow higher, ancient doors.
Let him enter, the king of glory!
Who is this king of glory?
He, the Lord of Hosts, he is the king of glory.
*Hosanna in the highest!

Blessed are you, who have come in your abundant mercy!

19. After the Procession or Solemn Entrance the Priest begins the Mass with the Collect.

Almighty ever-living God,
who as an example of humility for the human race to follow
caused our Savior to take flesh and submit to the Cross,
graciously grant that we may heed his lesson of patient suffering
and so merit a share in his Resurrection.
Who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.

21. The narrative of the Lord's Passion is read without candles and without incense, with no greeting or signing of the book. It is read by a Deacon or, if there is no Deacon, by a Priest. It may also be read by readers, with the part of Christ, if possible, reserved to a Priest.
Deacons, but not others, ask for the blessing of the Priest before singing the Passion, as at other times before the Gospel.

22. After the narrative of the Passion, a brief homily should take place, if appropriate. A period of silence may also be observed.

The Creed is said, and the Universal Prayer takes place.

Through the Passion of your Only Begotten Son, O Lord,
may our reconciliation with you be near at hand,
so that, though we do not merit it by our own deeds,
yet by this sacrifice made once for all,
we may feel already the effects of your mercy.
Through Christ our Lord.

V. The Lord be with you.
R. And with your spirit.
V. Lift up your hearts.
R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.

It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.

For, though innocent, he suffered willingly for sinners
and accepted unjust condemnation to save the guilty.
His Death has washed away our sins,
and his Resurrection has purchased our justification.

And so, with all the Angels,
we praise you, as in joyful celebration we acclaim:

Holy, Holy, Holy Lord God of hosts...

Nourished with these sacred gifts,
we humbly beseech you, O Lord,
that, just as through the death of your Son
you have brought us to hope for what we believe,
so by his Resurrection
you may lead us to where you call.
Through Christ our Lord.

Look, we pray, O Lord, on this your family,
for whom our Lord Jesus Christ
did not hesitate to be delivered into the hands of the wicked
and submit to the agony of the Cross.
Who lives and reigns for ever and ever.

Contend, O Lord, with my contenders; fight those who fight me.
Take up your buckler and shield; arise in my defense, Lord, my mighty help.

Grant, we pray, almighty God,
that, though in our weakness we fail,
we may be revived through the Passion of your Only Begotten Son.
Who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.

Look graciously, O Lord,
upon the sacred mysteries we celebrate here,
and may what you have mercifully provided
to cancel the judgment we incurred
bear for us fruit in eternal life.
Through Christ our Lord.

Do not hide your face from me in the day of my distress.
Turn your ear towards me; on the day when I call, speedily answer me.

Visit your people, O Lord, we pray,
and with ever-watchful love
look upon the hearts dedicated to you by means of these sacred mysteries,
so that under your protection
we may keep safe this remedy of eternal salvation,
which by your mercy we have received.
Through Christ our Lord.

May your protection, O Lord, we pray,
defend the humble,
and keep ever safe those who trust in your mercy,
that they may celebrate the paschal festivities
not only with bodily observance
but above all with purity of mind.
Through Christ our Lord.

Do not leave me to the will of my foes, O Lord,
for false witnesses rise up against me
and they breathe out violence.

Almighty, ever-living God,
grant us so to celebrate
the mysteries of the Lord’s Passion
that we may merit to receive your pardon.
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.

Look favorably, O Lord, we pray,
on these offerings of your family,
and to those you make partakers of these sacred gifts
grant a share in their fullness.
Through Christ our Lord.

Nourished by your saving gifts,
we beseech your mercy, Lord,
that by the same Sacrament,
with which you have fed us in the present age
you may make us partakers of life eternal.
Through Christ our Lord.

May your mercy, O God,
cleanse the people that are subject to you
from all seduction of former ways
and make them capable of new holiness.
Through Christ our Lord.

At the name of Jesus, every knee should bend,
of those in heaven and on the earth and under the earth,
for the Lord became obedient to death, death on a cross:
therefore Jesus Christ is Lord, to the glory of God the Father.

O God, who willed your Son to submit for our sake
to the yoke of the Cross,
so that you might drive from us the power of the enemy,
grant us, your servants, to attain the grace of the resurrection.
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.

Receive, O Lord, we pray, the offerings made here,
and graciously grant
that celebrating your Son’s Passion in mystery,
we may experience the grace of its effects.
Through Christ our Lord.

The Son of Man did not come to be served but to serve
and to give his life as a ransom for many.

Endow us, almighty God, with the firm conviction
that through your Son’s Death in time,
to which the revered mysteries bear witness,
we may be assured of perpetual life.
Through Christ our Lord.

Grant your faithful, O Lord, we pray,
to partake unceasingly of the paschal mysteries
and to await with longing the gifts to come,
that, persevering in the Sacraments of their rebirth,
they may be led by Lenten works to newness of life.
Through Christ our Lord.

1. In accordance with a most ancient tradition of the Church, on this day all Masses without the people are forbidden.

2. The blessing of the Oil of the Sick and of the Oil of Catechumens and the consecration of the Chrism are carried out by the Bishop, according to the Rite described in the Roman Pontifical, usually on this day, at a proper Mass to be celebrated during the morning.

3. If, however, it is very difficult for the clergy and the people to gather with the Bishop on this day, the Chrism Mass may be anticipated on another day, but near to Easter.

4. This Mass, which the Bishop concelebrates with his presbyterate, should be, as it were, a manifestation of the Priests' communion with their Bishop. Accordingly it is desirable that all the Priests participate in it, insofar as possible, and during it receive Communion even under both kinds. To signify the unity of the presbyterate of the Diocese, the Priests who concelebrate with the Bishop should be from different regions of the diocese.

5. In accord with traditional practice, the blessing of the Oil of the Sick takes place before the end of the Eucharistic Prayer, but the blessing of the Oil of Catechumens and the consecration of the Chrism take place after Communion. Nevertheless, for pastoral reasons, it is permitted for the entire rite of blessing to take place after the Liturgy of the Word.

Jesus Christ has made us into a kingdom, priests for his God and Father.
To him be all glory and power for ever and ever. Amen.

O God, who anointed your Only Begotten Son with the Holy Spirit
and made him Christ and Lord,
graciously grant
that, being made sharers in his consecration,
we may bear witness to your Redemption in the world.
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.

8. After the reading of the Gospel, the Bishop preaches the Homily in which, taking his starting point from the text of the readings proclaimed in the Liturgy of the Word, he speaks to the people and to his Priests about priestly anointing, urging the Priests to be faithful in their office and calling on them to renew publicly their priestly promises.

9. After the Homily, the Bishop speaks with the Priests in these or similar words.

Beloved sons,
on the anniversary of that day
when Christ our Lord conferred his priesthood
on his Apostles and on us,
are you resolved to renew,
in the presence of your Bishop and God's holy people,
the promises you once made?

Are you resolved to be more united with the Lord Jesus
and more closely conformed to him,
denying yourselves and confirming those promises
about sacred duties towards Christ's Church
which, prompted by love of him,
you willingly and joyfully pledged
on the day of your priestly ordination?

Are you resolved to be faithful stewards of the mysteries of God
in the Holy Eucharist and the other liturgical rites
and to discharge faithfully the sacred office of teaching,
following Christ the Head and Shepherd,
not seeking any gain,
but moved only by zeal for souls?

As for you, dearest sons and daughters,
pray for your Priests,
that the Lord may pour out his gifts abundantly upon them,
and keep them faithful as ministers of Christ, the High Priest,
so that they may lead you to him,
who is the source of salvation.

And pray also for me,
that I may be faithful to the apostolic office
entrusted to me in my lowliness
and that in your midst I may be made day by day
a living and more perfect image of Christ,
the Priest, the Good Shepherd,
the Teacher and the Servant of all.

May the Lord keep us all in his charity
and lead all of us,
shepherds and flock,
to eternal life.

May the power of this sacrifice, O Lord, we pray,
mercifully wipe away what is old in us
and increase in us grace of salvation and newness of life.
Through Christ our Lord.

V. The Lord be with you.
R. And with your spirit.
V. Lift up your hearts.
R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.

It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God.

For by the anointing of the Holy Spirit
you made your Only Begotten Son
High Priest of the new and eternal covenant,
and by your wondrous design were pleased to decree
that his one Priesthood should continue in the Church.

For Christ not only adorns with a royal priesthood
the people he has made his own,
but with a brother's kindness he also chooses men
to become sharers in his sacred ministry
through the laying on of hands.

They are to renew in his name
the sacrifice of human redemption,
to set before your children the paschal banquet,
to lead your holy people in charity,
to nourish them with the word
and strengthen them with the Sacraments.

As they give up their lives for you
and for the salvation of their brothers and sisters,
they strive to be conformed to the image of Christ himself
and offer you a constant witness of faith and love.

And so, Lord, with all the Angels and Saints,
we, too, give you thanks, as in exultation we acclaim:

Holy, Holy, Holy Lord God of hosts...

I will sing for ever of your mercies, O Lord;
through all ages my mouth will proclaim your fidelity.

We beseech you, almighty God,
that those you renew by your Sacraments
may merit to become the pleasing fragrance of Christ.
Who lives and reigns for ever and ever.

15. The reception of the Holy Oils may take place in individual parishes either before the celebration of the Evening Mass of the Lord's Supper or at another time that seems more appropriate.

1. In the Sacred Triduum, the Church solemnly celebrates the greatest mysteries of our redemption, keeping by means of special celebrations the memorial of her Lord, crucified, buried, and risen.
The Paschal Fast should also be kept sacred. It is to be celebrated everywhere on the Friday of the Lord's Passion and, where appropriate, prolonged also through Holy Saturday as a way of coming, with spirit uplifted, to the joys of the Lord's Resurrection.

2.   For a fitting celebration of the Sacred Triduum, a sufficient number of lay ministers is required, who must be carefully instructed as to what they are to do.
     The singing of the people, the ministers, and the Priest Celebrant has a special importance in the celebrations of these days, for when texts are sung, they have their proper impact.
     Pastors should, therefore, not fail to explain to the Christian faithful, as best they can, the meaning and order of the celebrations and to prepare them for active and fruitful participation.

3. The celebrations of the Sacred Triduum are to be carried out in cathedral and parochial churches and only in those churches in which they can be performed with dignity, that is, with a good attendance of the faithful, an appropriate number of ministers, and the means to sing at least some of the parts.
Consequently, it is desirable that small communities, associations, and special groups of various kinds join together in churches to carry out the sacred celebrations in a more noble manner.

1. The Mass of the Lord's Supper is celebrated in the evening, at a convenient time, with the full participation of the whole local community and with all the Priests and ministers exercising their office.

2. All Priests may concelebrate even if they have already concelebrated the Chrism Mass on this day, or if they have to celebrate another Mass for the good of the Christian faithful.

3. Where a pastoral reason requires it, the local Ordinary may permit another Mass to be celebrated in churches and oratories in the evening and, in case of genuine necessity, even in the morning, but only for the faithful who are in no way able to participate in the evening Mass. Care should, nevertheless, be taken that celebrations of this sort do not take place for the advantage of private persons or special small groups, and do not prejudice the evening Mass.

4. Holy Communion may only be distributed to the faithful during Mass; but it may be brought to the sick at any hour of the day.

5. The altar may be decorated with flowers with a moderation that accords with the character of this day. The tabernacle should be entirely empty; but a sufficient amount of bread should be consecrated in this Mass for the Communion of the clergy and the people on this and the following day.

We should glory in the Cross of our Lord Jesus Christ,
in whom is our salvation, life and resurrection,
through whom we are saved and delivered.

7. The Gloria in excelsis (Glory to God in the highest) is said. While the hymn is being sung, bells are rung, and when it is finished, they remain silent until the Gloria in excelsis of the Easter Vigil, unless, if appropriate, the Diocesan Bishop has decided otherwise. Likewise, during this same period, the organ and other musical instruments may be used only so as to support the singing.

O God,
who have called us to participate
in this most sacred Supper,
in which your Only Begotten Son,
when about to hand himself over to death,
entrusted to the Church a sacrifice new for all eternity,
the banquet of his love,
grant, we pray,
that we may draw from so great a mystery,
the fullness of charity and of life.
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.

9. After the proclamation of the Gospel, the Priest gives a homily in which light is shed on the principal mysteries that are commemorated in this Mass, namely, the institution of the Holy Eucharist and of the priestly Order, and the commandment of the Lord concerning fraternal charity.

10. After the Homily, where a pastoral reason suggests it, the Washing of Feet follows.

11. Those who are chosen from among the people of God are led by the ministers to seats prepared in a suitable place. Then the Priest (removing his chasuble if necessary), goes to each one, and, with the help of the ministers, pours water over each one's feet and then dries them.

12. Meanwhile some of the following antiphons or other appropriate chants are sung.

After the Lord had risen from supper,
he poured water into a basin
and began to wash the feet of his disciples:
he left them this example.

The Lord Jesus, after eating supper with his disciples,
washed their feet and said to them:
Do you know what I, your Lord and Master, have done for you?
I have given you an example, that you should do likewise.

Lord, are you to wash my feet? Jesus said to him in answer:
If I do not wash your feet, you will have no share with me.

If I, your Lord and Master, have washed your feet,
how much more should you wash each other's feet?

This is how all will know that you are my disciples:
if you have love for one another.

I give you a new commandment,
that you love one another
as I have loved you, says the Lord.

Let faith, hope and charity, these three, remain among you,
but the greatest of these is charity.

V. Now faith, hope and charity, these three, remain;
but the greatest of these is charity.

13. After the Washing of Feet, the Priest washes and dries his hands, puts the chasuble back on, and returns to the chair, and from there he directs the Universal Prayer.

The Creed is not said.

14. At the beginning of the Liturgy of the Eucharist, there may be a procession of the faithful in which gifts for the poor may be presented with the bread and wine.

Meanwhile the following, or another appropriate chant, is sung.

Ant. Where true charity is dwelling, God is present there.

V. By the love of Christ we have been brought together:
V. let us find in him our gladness and our pleasure;
V. may we love him and revere him, God the living,
V. and in love respect each other with sincere hearts.

Ant. Where true charity is dwelling, God is present there.

V. So when we as one are gathered all together,
V. let us strive to keep our minds free of division;
V. may there by an end to malice, strife and quarrels,
V. and let Christ our God be dwelling here among us.

Ant. Where true charity is dwelling, God is present there.

V. May your face thus be our vision, bright in glory,
V. Christ our God, with all the blessed Saints in heaven:
V. such delight is pure and faultless, joy unbounded,
V. which endures through countless ages world without end. Amen.

Grant us, O Lord, we pray,
that we may participate worthily in these mysteries,
for whenever the memorial of this sacrifice is celebrated
the work of our redemption is accomplished.
Through Christ our Lord.

17. When the Roman Canon is used, this special form of it is said, with proper formulas for the Communicantes (In communion with those), Hanc igitur (Therefore, Lord, we pray), and Qui pridie (On the day before he was to suffer).

To you, therefore, most merciful Father,Celebrant alone
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:

He makes the Sign of the Cross once over the bread and chalice together, saying:

and bless ✠ these gifts, these offerings,
these holy and unblemished sacrifices,

which we offer you firstly
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop*Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Intstruction of the Roman Missal, no. 149.
and all those who, holding to the truth,
hand on the catholic and apostolic faith.

The Priest joins his hands and prays briefly for those for whom he intends to pray.

and all gathered here,
whose faith and devotion are known to you.
For them we offer you this sacrifice of praise
or they offer it for themselves
and for all who are dear to them:
for the redemption of their souls,
in hope of health and well-bring,
and paying their homage to you,
the eternal God, living and true.

Celebrating the most sacred dayCelebrant or one concelebrant
on which our Lord Jesus Christ
was handed over for our sake,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ,
and † blessed Joseph, her Spouse
and your blessed Apostles and Martyrs,
Peter and Paul, Andrew,
(James, John,
Thomas, James, Philip,
Bartholomew, Matthew, Simon and Jude;
Linus, Cletus, Clement, Sixtus,
Cornelius, Cyprian,
Lawrence, Chrysogonus,
John and Paul,
Cosmas and Damian)
and all your Saints;
we ask that through their merits and prayers,
in all things we may be defended
by your protecting help.
(Through Christ our Lord. Amen.)

Therefore, Lord, we prayCelebrant alone
graciously accept this oblation of our service,
that of your whole family,
which we make to you
as we observe the day
on which our Lord Jesus Christ
handed on the mysteries of his Body and Blood
for his disciples to celebrate;
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.

Be pleased, O God, we pray,Celebrant with concelebrants
to bless, acknowledge,
and approve this offering in every respect;
,ake it spiritual and acceptable,
so that it may become for us
the Body and Blood of your most beloved Son,
our Lord Jesus Christ.

23. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.

On the day before he was to suffer
for our salvation and the salvation of all,
that is today,

and with with eyes raised to heaven
to you, O God, his almighty Father,
giving you thanks, he said the blessing,
broke the bread
and gave it to his disciples, saying:

TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.

He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

He takes the chalice and, holding it slightly raised above the altar, continues:

he took this precious chalice
in his holy and venerable hands,
and once more giving you thanks, he said the blessing
and gave the chalice to his disciples, saying:

TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.

DO THIS IN MEMORY OF ME.

He shows the chalice to the people, places it on the corporal, and genuflects in adoration.

We proclaim your Death, O Lord,
and profess your Resurrection
until you come again.

When we eat this Bread and drink this Cup,
we proclaim your Death, O Lord,
until you come again.

Save us, Savior of the world,
for by your Cross and Resurrection
you have set us free.

Therefore, O Lord,Celebrant with concelebrants
as we celebrate the memorial of the blessed Passion,
the Resurrection from the dead,
and the glorious Ascension into heaven
of Christ, your Son, our Lord,
we, your servants and your holy people,
offer to your glorious majesty
from the gifts that you have given us,
this pure victim,
this holy victim,
this spotless victim,
the holy Bread of eternal life
and the Chalice of everlasting salvation.

27. Be pleased to look upon these offerings
with a serene and kindly countenance,
and to accept them,
as once you were pleased to accept
the gifts of your servant Abel the just,
the sacrifice of Abraham, our father in faith,
and the offering of your high priest Melchizedek,
a holy sacrifice, a spotless victim.

In humble prayer we ask you, almighty God:
command that these gifts be borne
by the hands of your holy Angel
to your altar on high
in the sight of your divine majesty,
so that all of us, who through this participation at the altar
receive the most holy Body and Blood of your Son,

Remember also, Lord, your servants N. and N.,Celebrant or one concelebrant
who have gone before us with the sign of faith
and rest in the sleep of peace.

He joins his hands and prays briefly for those who have died and those for whom he intends to pray.

Then, with hands extended, he continues:

Grant them, O Lord, we pray,
and all who sleep in Christ,
a place of refreshment, light and peace.

hope in your abundant mercies,
graciously grant some share
and fellowship with your holy Apostles and Martyrs:
with John the Baptist, Stephen,
Matthias, Barnabas,
(Ignatius, Alexander,
Marcellinus, Peter,
Felicity, Perpetua,
Agatha, Lucy,
Agnes, Cecilia, Anastasia)
and all your Saints;
admit us, we beseech you,
into their company,
not weighing our merits,
but granting us your pardon,

Through whom
you continue to make all these good things, O Lord;
you sanctify them, fill them with life,
bless them, and bestow them upon us.

32. He takes the chalice and the paten with the host and, elevating both, he says:

Through him, and with him, and in him,Celebrant alone or with concelebrants
O God, almighty Father,
in the unity of the Holy Spirit,
all honor and glory is yours,*This is the precise order of these words written in the version I was pulling from, though every other instance in the Missal has "glory and honor".
for ever and ever.

33. At an appropriate moment during Communion, the Priest entrusts the Eucharist from the table of the altar to Deacons or acolytes or other extraordinary ministers, so that afterwards it may be brought to the sick who are to receive Holy Communion at home.

This is the Body that will be given up for you;
this is the Chalice of the new covenant in my Blood, says the Lord;
do this, whenever you receive it, in memory of me.

35. After the distribution of Communion, a ciborium with hosts for Communion on the following day is left on the altar. The Priest, standing at the chair, says the Prayer after Communion.

Grant, almighty God,
that, just as we are renewed
by the Supper of your Son in this present age,
so we may enjoy his banquet for all eternity.
Who lives and reigns for ever and ever.

37. After the Prayer after Communion, the Priest puts incense in the thurible while standing, blesses it and then, kneeling, incenses the Blessed Sacrament three times. Then, having put on a white humeral veil, he rises, takes the ciborium, and covers it with the ends of the veil.

38. A procession is formed in which the Blessed Sacrament, accompanied by torches and incense, is carried through the church to a place of repose prepared in a part of the church or in a chapel suitably decorated. A lay minister with a cross, standing between two other ministers with lighted candles leads off. Others carrying lighted candles follow. Before the Priest carrying the Blessed Sacrament comes the thurifer with a smoking thurible. Meanwhile, the hymn Pange, lingua (exclusive of the last two stanzas) or another eucharistic chant is sung.

39. When the procession reaches the place of repose, the Priest, with the help of the Deacon if necessary, places the ciborium in the tabernacle, the door of which remains open. Then he puts incense in the thurible and, kneeling, incenses the Blessed Sacrament, while Tantum ergo Sacramentum or another eucharistic chant is sung. Then the Deacon or the Priest himself places the Sacrament in the tabernacle and closes the door.

40. After a period of adoration in silence, the Priest and ministers genuflect and return to the sacristy.

41. At an appropriate time, the altar is stripped and, if possible, the crosses are removed reom the church. It is expedient that any crosses which remain in the church be veiled.

42. Vespers (Evening Prayer) is not celebrated by those who have attended the Mass of the Lord's Supper.

43. The faithful are invited to continue adoration before the Blessed Sacrament for a suitable length of time during the night, according to local circumstances, but after midnight the adoration should take place without solemnity.

44. If the celebration of the Passion of the Lord on the following Friday does not take place in the same church, the Mass is concluded in the usual way and the Blessed Sacrament it placed in the tabernacle.

1. On this and the following day, by a most ancient tradition, the Church does not celebrate the Sacraments at all, except for Penance and the Anointing of the Sick.

2. On this day, Holy Communion is distributed to the faithful only within the celebration of the Lord's Passion; but it may be brought at any hour of the day to the sick who cannot participate in this celebration.

3. The altar should be completely bare: without a cross, without candles and without cloths.

4. On the afternoon of this day, about three o'clock (unless a later hour is chosen for a pastoral reason), there takes place the celebration of the Lord's Passion consisting in three parts, namely, the Liturgy of the Word, the Adoration of the Cross, and Holy Communion.
In the United States, if the size or nature of a parish or other community indicates the pastoral need for an additional liturgical service, the Diocesan Bishop may permit the service to be repeated later. This liturgy by its very nature may not, however, be celebrated in the absence of a Priest.

5. Then the Priest and the Deacon, if a Deacon is present, wearing red vestments as for Mass, go to the altar in silence and, after making a reverence to the altar, prostrate themselves or, if appropriate, kneel and pray in silence for a while. All others kneel.

6. Then the Priest, with the ministers, goes to the chair where, facing the people, who are standing, he says, with hands extended, one of the following prayers, omitting the invitation Let us pray.

Remember your mercies, O Lord,
and with your eternal protection sanctify your servants,
for whom Christ your Son,
by the shedding of his Blood,
established the Paschal Mystery.
Who lives and reigns for ever and ever.
R. Amen.

O God, who by the Passion of Christ your Son, our Lord,
abolished the death inherited from ancient sin
by every succeeding generation,
grant that just as, being conformed to him,
we have borne by the law of nature
the image of the man of earth,
so by the sanctification of grace
we may bear the image of the Man of heaven.
Through Christ our Lord.
R. Amen.

First Part:
The Liturgy of the Word

7. Then all sit and the First Reading, from the Book of the Prophet Isaiah (52: 13-53: 12), is read with its Psalm.

8. The Second Reading, from the Letter to the Hebrews (4: 14-16; 5: 7-9), follows, and then the chant before the Gospel.

9. Then the narrative of the Lord's Passion according to John (18: 1–19: 42) is read in the same was as on the preceding Sunday.

10. After the reading of the Lord's Passion, the Priest gives a brief homily and, at its end, the faithful may be invited to spend a short time in prayer.

11. The Liturgy of the Word concludes with the Solemn Intercessions, which take place in this way: the Deacon, if a Deacon is present, or if he is not, a lay minister, stands at the ambo, and sings or says the invitation in which the intention is expressed. Then all pray in silence for a while, and afterwards the Priest, standing at the chair or, if appropriate, at the altar, with hands extended, sings or says the prayer.
The faithful may remain either kneeling or standing throughout the entire period of the prayers.

12. Before the Priest's prayer, in accord with tradition, it is permissible to use the Deacon's invitations Let us kneel–Let us stand, with all kneeling for silent prayer.

Text with music:

The Conferences of Bishops may provide other invitations to introduce the prayer of the Priest.

13. In a situation of grave public need, the Diocesan Bishop may permit or order the addition of a special intention.

I. For Holy Church

The prayer is sung in the simple tone or, if the invitations Let us kneel–Let us stand are used, in the solemn tone.

Let us pray, dearly beloved, for the holy Church of God,
that our God and Lord be pleased to give her peace,
to guard her and to unite her throughout the whole world
and grant that, leading our life in tranquility and quiet,
we may glorify God the Father almighty.