Birthday Blessings for Anniversary Blessings for In Memory of Special Intention Anonymous Please fill out this field. Month Requested leave blank for any month Here you enter your month, during which, you would like us to schedule your Mass Intention. Please note, that it may not be available. Please enter a zip code. Please enter your information, including your telephone number, in case we need to contact you for additional information:. Please enter a phone number. Please enter an email address. The tradition of offering Masses for others, particular- ly the dead, originates in the very early Church.
The Catholic Mass is the highest form of prayer that we know of. An individual may ask a priest to offer a Mass for several reasons: for example, in thanksgiving, for the intentions of another person such as on a birthday , or, as is most common, for the repose of the soul of someone who has died. Pope Leo XIII in his encyclical " Mirae caritatis, " m irror of charity beautifully elaborated this point and emphasized the connection between the communion of saints with the Mass: "The grace of mutual love among the living, strengthened and increased by the sacrament of the Eucharist, flows, especially by virtue of the Sacrifice of the Mass, to all who belong to the communion of saints.
When a priest offers Holy Mass, he has three intentions: First, to offer the Mass reverently and validly in accord with the norms of the Church. Second, to offer the Mass in union with the whole Church and for the good of the whole Church. Third, to offer the Mass for a particular intention, such as the repose of the soul of someone who has died. The special personal fruits of the Mass benefit the celebrating priest who acts in the person of Christ in offering the Mass and to the people who are in attendance and participate in the offering of the Mass.
These fruits are both extensively and intensively finite, since each of us is finite. Therefore, the more a Mass is offered, the more benefit is conferred. When we face the death of someone, even a person who is not Catholic, to have a Mass offered for the repose of his or her soul and to offer our prayers are more beneficial and comforting than any other sympathy card or bouquet of flowers.
It was as if from the side of each person present in the Cathedral, another person emerged, and soon the Cathedral became full of young, beautiful people.
They were dressed in very white robes, and they started to move into the central aisle and, then, went towards the Altar. They are the Guardian Angels of each one of the persons who are here. This is the moment in which your guardian angel carries your offerings and petitions before the Altar of the Lord. At that moment, I was completely astonished, because these beings had such beautiful faces, so radiant as one is unable to imagine. Their countenance was very beautiful with almost feminine faces; however, the structure of their body, their hands, their height were masculine.
Their naked feet did not touch the floor, but rather they went as if gliding. That procession was very beautiful. Some of them were carrying something like a golden bowl with something that shone a great deal with a golden-white light. They have something to offer the Lord. Remember that the Mass has infinite value. Therefore, be generous in offering and in asking. Behind the first Angels came others who had nothing in their hands; they were coming empty handed. They have no interest in living each liturgical moment of the Mass, and they have no gifts to carry before the Altar of the Lord.
At the end of the procession came other angels who were rather sad, with their hands joined in prayer but with their eyes downcast. The angels go forth sadly because they have nothing to carry to the Altar, except for their own prayers. Ask for much, ask for the conversion of sinners, for peace in the world, for your families, your neighbors, for those who ask for your prayers.
Ask, ask for much, but not only for yourselves, but for everyone else. What do you have to offer the Father by yourselves? Nothingness and sin. But the offering of oneself united to the merits of Jesus, that offering is pleasing to the Father. That sight, that procession was so beautiful that it would be difficult to compare it to another. All those celestial creatures bowing before the Altar, some leaving their offerings on the floor, others prostrating themselves on their knees with their foreheads almost touching the floor.
And as soon as they arrived at the Altar, they would disappear from my sight. Behind the left side of the Archbishop, thousands of Angels appeared in a diagonal line, small angels, big angels, angels with immense wings, angels with small wings, angels without wings. As the previous ones, all were dressed with tunics like the white robes of the priests or altar boys. Everyone knelt with their hands united in prayer, and bowed their heads in reverence.
Beautiful music was heard as if there were many choirs with different voices, all singing in unison together with the people: Holy, Holy, Holy The moment of the Consecration , the moment of the most marvelous of Miracles had arrived. Behind the right side of the Archbishop appeared a multitude of people also in a diagonal line. They were dressed in the same tunic, but in pastel colors of: rose, green, light blue, lilac, yellow, in short, in different and very soft colors.
Their faces were also brilliant, full of joy. They all seemed to be the same age. You could note I can't say why that they were people of different ages, but their faces looked the same, without wrinkles, happy. She was suspended a little off the floor, kneeling on some very fine, transparent but, at the same time, luminous fabric, as crystalline water. The Holy Virgin, with hands joined, was looking attentively and respectfully at the celebrant. She spoke to me from there, but silently, directly to the heart, without looking at me:. This is how it should be With all the love that My Son gives Me, He has not given Me the dignity that He has given the priests of being able to perform the daily Miracle with My hands as they do with their priestly hands.
Because of this, I feel a deep respect for priests and for the miracle that God carries out through them, which compels Me to kneel here behind them. My God, how much dignity, how much grace the Lord pours over the priestly souls, and neither we, nor perhaps some of them, are conscious of this.
Before the Altar, there appeared some shadows of people in a gray color with their hands raised. Do not stop praying for them. They pray for you, but they cannot pray for themselves. It is you who have to pray for them, in order to help them depart so that they can be with God and enjoy Him eternally. People go on pilgrimages, searching for the places where I have appeared. This is good, because of all the graces that they will receive there. But during no apparition, in no other place, am I more present than during the Holy Mass. You will always find Me at the foot of the Altar where the Eucharist is celebrated; at the foot of the Tabernacle, I remain with the angels because I am always with Him.
And to think there are people who can, at that moment, be distracted in conversation. It hurts me to tell you, many men, more than women, stand with their arms crossed, as if paying homage to the Lord as one equal to another. The celebrant said the words of the Consecration. He was a person of normal height, but suddenly, he began to grow, becoming filled with light, a supernatural light between white and gold that enveloped him and grew very strong around the face.
And because of it, I could not see his features. When he raised the Host, I saw his hands, and on the back of his hands, he had some marks from which emanated a great deal of light. It was Jesus! It was Him Who was wrapping His Body around the celebrant, as if He were lovingly surrounding the hands of the Archbishop. At that moment, the Host began to grow and became enormous, and upon it the marvelous face of Jesus appeared looking at His people. Look up to view and contemplate Him. I ask pardon for those who do not believe, do not adore, do not trust, and do not love You.
“This is the miracle of miracles”: The Holy Mass
Forgiveness and Mercy Now tell Him how much you love Him, and pay your homage to the King of Kings. I told it to Him, and it seemed as if I was the only one He was looking at from the enormous Host. But I learned that this was the way He gazed at each person, with love to the fullest. Then I lowered my head until I had my forehead on the floor, as did all the Angels and the Blessed from Heaven.
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Perhaps for a fraction of a second, I wondered how Jesus was taking on the body of the celebrant and, at the same time, He was inside the Host. And as he lowered the Host, it returned to its normal size. Tears ran down my cheeks; I was unable to let go of my astonishment. Immediately, the Archbishop said the words of the Consecration of the wine and, as the words were being said, lightning appeared from the heavens and in the background.
The walls and ceiling of the church had disappeared. All was dark, but for that brilliant light from the Altar. Suddenly, suspended in the air, I saw Jesus crucified. I saw Him from the head to the lower part of the chest. The cross beam of the Cross was sustained by some large, strong hands. From within this resplendent light, a small light, like a very brilliant, very small dove, came forth and flew swiftly all over the Church.
It came to rest on the left shoulder of the Archbishop, who continued to appear as Jesus because I could distinguish His long hair, His luminous wounds, and His large body, but I could not see His Face. Above was Jesus crucified, His head fallen upon His right shoulder. I was able to contemplate His face, beaten arms and torn flesh. On the right side of His chest, He had an injury, and blood was gushing out toward the left side, and toward the right side, what looked like water, but it was very brilliant.
They were more like jets of light coming forth towards the faithful, and moving to the right and to the left. I was amazed at the amount of blood that was flowing out toward the Chalice. I thought it would overflow and stain the whole Altar, but not a single drop was spilled.
I have said to you before that the Lord is not constrained by time and space. At the moment of the Consecration, all the assembly is taken to the foot of Calvary, at the instant of the crucifixion of Jesus. Can anyone imagine that? Our eyes cannot see it, but we are all there at the very moment that they are crucifying Jesus.
From that day on, I do not care if the world thinks I am crazy, but I ask everybody to kneel and try to live, with their heart and with all their sensibility that they are capable of, this privilege that the Lord grants us. In the Name of Jesus, I ask for your forgiveness and wish my peace. If that person is not capable of opening up to that peace, then peace will return to your heart. But I do not want you to receive nor offer peace when you are not capable of forgiving and feeling that peace in your heart first.
If you are capable of forgiving but not forgetting, as some people say, you are placing conditions upon the forgiveness of God. You are saying: You forgive me only as I am capable of forgiving, but no more. These references attest to the living tradition of the Mass. The Liturgy of the Word and the Liturgy of the Eucharist "are so closely connected with each other that they form but one single act of worship" "Constitution on the Sacred Liturgy," No.
Moreover, "the church has always venerated the divine Scriptures as she venerated the Body of the Lord, in so far as she never ceases, particularly in the Sacred Liturgy, to partake of the Bread of Life and to offer it to the faithful from the one table of the Word of God and the Body of Christ" "Dogmatic Constitution on Divine Revelation," No. In all, the Mass flows as one action.
The Introductory Rites have a definite objective, namely "to make the assembled people a unified community and to prepare them properly to listen to God's word and celebrate the Eucharist" "General Instruction of the Roman Missal," No. Since the earliest times of the Church, the people gathered as an assembly on the Lord's Day Didache , No.
As they were gathering, oftentimes psalms were recited in preparation for the Mass. To give the Mass a definite starting action, at a very early age, an entrance ritual evolved whereby the priest passed into the community to recite the first prayer. Eventually, the priest entered to the accompaniment of the choir.
Other traditions were soon adopted, which included the incensation and the asperges. The incensation ritual came from the East. The blessed smoke was intended to signify and awaken sentiments of purification and sanctification. Psalm 50, the Miserere , was chanted. Keep in mind that in the Old Testament times, incense was used to keep demons away as well as to purify the sacrifices to God.
The asperges, or sprinkling with holy water, paralleled the usage of incense. Also, the asperges aroused in the minds of the faithful their own baptism and thereby their rebirth in the Lord. Again the Miserere was usually recited. In both the incensation and the asperges, the faithful called to mind their sins, and the priest prayed for the forgiveness of sins for himself and for the whole community.
The formal greeting sequence at the beginning of Mass is recorded in St. Augustine's The City of God. Since the earliest times of the Church, the Mass began with the sign of the cross. Tertullian d. The Penitential Rite was prescribed by the Didache : "On the Lord's Day of the Lord, gather together, break bread and give thanks, after confessing your transgressions so that your sacrifice may be pure" No. This rite involved an examination of conscience and a public confession of sins before the celebration of the Eucharist.
However, the penitential rite today should not be confused with the Sacrament of Penance, which remains essential for the forgiveness of mortal sins. In the present format of Mass, after the greeting, the priest conducts either the Asperges or the Penitential Rite the Confiteor followed by the Kyrie , a brief penitential rite, or the Kyrie with petitions. The Confiteor "I confess Pius V The use of the Kyrie spread through the Church about the sixth century, and always preceded the priest's prayer. This chant of "Lord have mercy, Christ have mercy" originated in the early fourth century in the Antioch-Jerusalem liturgy.
The Kyrie was adapted to be the ending of various petitions. In the East as many as 42 petitions were offered. Until the eighth century, the litany would continue until the pope or priest gave a signal to stop.
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In the ninth century, it was fixed at nine, and today, there are three petitions offered. Presently, in the Mass, the Kyrie is chanted after the Confiteor , or three petitions may be offered ending with either "Lord have mercy" or "Christ have mercy. The Gloria is a hymn of praise. The opening verse is taken from the angels' announcement to the shepherds of the birth of Our Lord Lk The Greek version appeared about the year in the Apostolic Constitution and the New Testament Codex Alexandrinus fifth century , both of which contain the Gloria almost exactly in its present wording.
By the sixth century, it was used on Sundays and feasts. The Gloria is omitted during Advent and Lent to highlight the mood of preparation and penance. The Gloria is indicative of the glory of God. Coming together in the Mass, the faithful give glory to God. The Gloria has two primary sections: In the first part, we praise and thank the Heavenly Father who has revealed in creation and throughout salvation history His glory to His people.
In the second part, the hymn focuses on Jesus not only as the Lamb of sacrifice but also as the triumphant Christ. The Gloria ends with a Trinitarian acclamation. This prayer is addressed to God, the Father, and commemorates the particular day such as a feast day or highlights the spirit of the liturgical season. The prayer ascends to the Father "through Jesus Christ," the mediator " No one comes to the Father but through me" - Jn , and in the Holy Spirit, the Paraclete and Advocate, who is the personified union between Father and Son as well as the uniting force between the Church and God.
Here we invoke God's divine assistance as we begin the offering of the Mass. In the early Church, the selection and number of readings of Sacred Scripture varied for each liturgy. In the West, the pattern developed where a reading from one of the epistles would precede the Gospel, since Easter was a New Testament event. The books of the Prophets of the Old Testament also were also given a priority. The acclamation "Thanks be to God" Deo gratias was in use as early as the fourth century.
Moreover, the Church stipulated that only books attributed to the Prophets or the Apostles i. The Muratorian Fragment , c. The Gradual or Responsorial Psalm was inserted in between the readings. Later, a cantor came forward with a book of chants on the psalms Cantatorium. The people would sing the refrain to the chant. The cantor would stand on the next to the top step of the ambo from which the readings were proclaimed. This step was called "the gradus ," hence the term gradual. The Alleluia verse preceding the Gospel is also from the earliest Mass.
This song is the Easter proclamation. The Gospel was always given a place of honor. A member of the clergy always read the Gospel. In the Roman liturgy, the priest or deacon would take the Gospel book from the altar and be led to the ambo in a small scale procession with acolytes bearing candles and incense. Jerome recounted that a similar procession was performed when a dignitary entered a room in ancient court ceremonies.
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