Holy Eucharist

The Eucharist (also called Holy Communion, the

Lord's Supper, and other names) is a rite
considered by most Christian churches to be a
sacrament. According to some New Testament
books, it was instituted by Jesus Christ during his
Last Supper. Giving his disciples bread and wine
during the Passover meal, Jesus commanded his
followers to "do this in memory of me," while
referring to the bread as "my body" and the wine
as "my blood." Through the Eucharistic
celebration Christians remember Christ's sacrifice
of himself once and for all on the cross.

Names
Eucharist
Eucharist - The Greek noun
(eucharistia), meaning "thanksgiving", is
not used in the New Testament as a name
for the rite, however, the related verb is
found in New Testament accounts of the
Last Supper,including the earliest such
account. For I received from the Lord
what I also delivered to you, that the Lord
Jesus on the night when he was betrayed
took bread, and when he had given
thanks, he broke it, and said, "This is my
body which is for you. Do this in

 The term "Eucharist" (thanksgiving) is that

by which the rite is referred by the Didache
(late 1st or early 2nd century),Ignatius of
Antioch (who died between 98 and 117)and
Justin Martyr (writing between 147 and
167).Today, "the Eucharist" is the name still
used by Eastern Orthodox, Oriental
Orthodox,
Catholics,
Anglicans,
Presbyterians,
and
Lutherans.
Other
Protestant denominations rarely use this
term, preferring either "Communion", "the
Lord's Supper", or "the Breaking of Bread".

Names
Lord's Supper
The Lord's Supper, in Greek
(Kyriakon deipnon), was in use
in the early 50s of the 1st century,as
witnessed by the First Epistle to the
Corinthians (11:20-21): When you
come together, it is not the Lord's
Supper you eat, for as you eat, each of
you goes ahead without waiting for
anybody else. One remains hungry,
another gets drunk.

 Those mentioned above in relation to

the term "Eucharist" rarely use the
expression "the Lord's Supper", but it is
the predominant term among Baptist
groups, who generally avoid using the
term "Communion", and is preferred
also by some evangelical Anglicans
and Methodists.

Names
Communion or Holy Communion - are used by some
groups originating in the Protestant Reformation to
mean the entire Eucharistic rite. Others, such as the
Catholic Church, do not use this term for the rite,
but instead mean by it the act of partaking of the
consecrated elements: they speak of receiving Holy
Communion even outside of the rite, and of
participating in the rite without receiving Holy
Communion. The term "Communion" is derived from
Latin communio ("sharing in common"), which
translates Greek (koinna) in : The cup of
blessing which we bless, is it not the communion of
the blood of Christ? The bread which we break, is it
not the communion of the body of Christ?.

Other Terms
Breaking of Bread - The phrase appears
four times in the New Testament (Luke
24:35; Acts 2:42, 2:46, 20:7) in contexts in
which, according to some, refer to
celebration of the Eucharist.
Mass - is used in the Latin Rite of the
Catholic Church, some Anglicans (AngloCatholicism), the Church of Sweden, the
Church of Norway, the Evangelical
Lutheran Church of Finland, and some
other forms of Western Christianity.
Among the many other terms used in the
Catholic Church are "Holy Mass", "the

 The term "Mass" is derived from the Latin

word missa (dismissal), a word used in the
concluding formula of Mass in Latin: Ite,
missa est ("Go; it is the dismissal"). The
word 'dismissal' has come to imply a
'mission', because at the end of the Mass
the congregation are sent out to serve
Christ.

Other Terms
Sacrament / Blessed Sacrament - The
"Blessed Sacrament" and the "Blessed
Sacrament of the Altar" are common terms
used by Catholics, Lutherans and some
Anglicans
(Anglo-Catholicism)
for
the
consecrated elements, especially when
reserved in a tabernacle. "Sacrament of the
Altar" is in common use also among
Lutherans. In The Church of Jesus Christ of
Latter-day Saints the term "The Sacrament" is
used of the rite.

Other Terms
Divine Liturgy - This term is used in Byzantine
Rite traditions, whether in the Eastern
Orthodox Church or among the Eastern
Catholic Churches. These also speak of "the
Divine Mysteries", especially in reference to
the consecrated elements, which they also
call "the Holy Gifts."
Divine Service - This is the title for the liturgy
in Lutheran churches and is used by most
conservative Lutheran churches to refer to
the Eucharistic liturgy.

History
Biblical basis - The Last Supper appears in all three
Synoptic Gospels: Matthew, Mark, and Luke. It also is
found in the First Epistle to the Corinthians, which
suggests how early Christians celebrated what Paul the
Apostle called the Lord's Supper.
Paul the Apostle and the Lord's Supper - In his First
Epistle to the Corinthians (c 54-55), Paul the Apostle
gives the earliest recorded description of Jesus' Last
Supper: "The Lord Jesus on the night when he was
betrayed took bread, and when he had given thanks,
he broke it, and said, 'This is my body which is for you.
Do this in remembrance of me. ' In the same way he
took the cup also, after supper, saying, 'This cup is the
new covenant in my blood. Do this, as often as you
drink it, in remembrance of me'".[1 Cor. 11:23-25]

History
Gospels - The synoptic gospels, Mark 14:2225, Matthew 26:26-29, Luke 22:13-20, depict
Jesus as presiding over the Last Supper. The
versions in Matthew and Mark are almost
identical.
Gospels - In the gospel of John, however, the
account of the Last Supper does not mention
Jesus taking bread and "the cup" and
speaking of them as his body and blood;
instead it recounts his humble act of washing
the disciples' feet, the prophecy of the
betrayal, which set in motion the events that
would lead to the cross, and his long
discourse in response to some questions

History
Agape feast - The expression The Lord's Supper,
derived from St. Paul's usage in 1 Cor. 11:17-34,
may have originally referred to the Agape feast
(or love feast), the shared communal meal with
which the Eucharist was originally associated. The
Agape feast is mentioned in Jude 12.

Early Christian Sources

The Didache (Greek: teaching) is an early Church
treatise that includes instructions for Baptism and
the Eucharist. Most scholars date it to the early 2nd
century, and distinguish in it two separate
Eucharistic traditions.
Ignatius of Antioch (c. 35 or 50-between 98 and
117), one of the Apostolic Fathers, mentions the
Eucharist as "the flesh of our Saviour Jesus Christ",
and Justin Martyr speaks of it as more than a meal:
"the food over which the prayer of thanksgiving,
the word received from Christ, has been said ... is
the flesh and blood of this Jesus who became
flesh ... and the deacons carry some to those who
are absent."

Ritual and Liturgy

Roman Catholic Church
The Catholic Church teaches that once consecrated in the
Eucharist, the elements cease to be bread and wine and
actually become the body and blood of Christ, each of which
is accompanied by the other and by Christ's soul and divinity.
The empirical appearance and physical properties are not
changed, but for Catholics, the reality is. The consecration of
the bread (known as the host) and wine represents the
separation of Jesus' body from his blood at Calvary. However,
since he has risen, the Church teaches that his body and
blood can no longer be truly separated. Where one is, the
other must be. Therefore, although the priest (or
extraordinary minister of Holy Communion) says, "The body
of Christ", when administering the host, and, "The blood of
Christ", when presenting the chalice, the communicant who
receives either one receives Christ, whole and entire.

Preparation
The Catholic Church requires its members to
receive
the
sacrament
of
Penance
or
Reconciliation before taking Communion, if they
are aware of having committed a grave sin, and to
prepare by fasting, prayer and other works of
piety.

Questions about the Holy

Eucharist
1. What is the Holy Eucharist?

The Holy Eucharist is a sacrament and a sacrifice. In the

Holy Eucharist, under the appearances of bread and wine,
the Lord Christ is contained, offered, and received.
The whole Christ is really, truly, and substantially present
in the Holy Eucharist. We use the words "really, truly, and
substantially" to describe Christ's presence in the Holy
Eucharist in order to distinguish Our Lord's teaching from
that of mere men who falsely teach that the Holy
Eucharist is only a sign or figure of Christ, or that He is
present only by His power.
All Christians, with but few minor exceptions, held the
true doctrine of the Real Presence from the time of Christ
until the Protestant Revolution in the sixteenth century.
The word "Eucharist" means "Thanksgiving.

Questions about the Holy

Eucharist
2. When did Christ institute the Holy
Eucharist?
Christ instituted the Holy Eucharist at the Last
Supper, the night before He died.
About a year before the Last Supper Our Lord
promised to give us the Holy Eucharist. This
promise is related in the sixth chapter of the
Gospel according to Saint John. The fulfillment
of this promise took place at the Last Supper.
3. Who were present when Our Lord
instituted the Holy Eucharist?
When Our Lord instituted the Holy Eucharist
the apostles were present.

Questions about the Holy

Eucharist
4. How did Christ institute the Holy
Eucharist?
Christ instituted the Holy Eucharist in this way:
He took bread, blessed and broke it, and giving
it to His apostles, said: "Take and eat; this is My
body;" then He took a cup of wine, blessed it,
and giving it to them, said: "All of you drink of
this; for this is My blood of the new covenant
which is being shed for many unto the
forgiveness of sins;" finally, He gave His
apostles the commission: "Do this in
remembrance of Me."

Questions about the Holy

Eucharist
5. What happened when Our Lord said: "This
is My body . . . this is My blood"?
When Our Lord said, "This is My body," the entire
substance of the bread was changed into His body;
and when He said, "This is My blood," the entire
substance of the wine was changed into His blood.
(a) Christ could not have used clearer, more
explicit words than "This is My body." He did not
say, "This is a sign of My body," or "This represents
My body," but, "This is My body." Catholics take
Christ at His word because He is the omnipotent
God. On His word they know that the Holy
Eucharist is the body and blood of Christ.

Questions about the Holy

Eucharist
6. Did anything of the bread and wine
remain after their substance had been
changed into Our Lord's body and blood?
After the substance of the bread and wine had
been changed into Our Lord's body and blood,
there remained only the appearances of bread
and wine.
Because the appearances of bread and wine
remain in the Holy Eucharist, we cannot see
Christ with our bodily eyes in this sacrament.
We do see Him, however, with the eyes of
faith. Our bodily eyes, moreover, do not
deceive us when they see the appearances of
bread and wine for these appearances really

Questions about the Holy

Eucharist
7. What do we mean by the appearances
of bread and wine?
By the appearances of bread and wine we
mean their color, taste, weight, shape, and
whatever else appears to the senses.
8. What is the change of the entire
substance of the bread and wine into the
body and blood of Christ called?
The change of the entire substance of the
bread and wine into the body and blood of
Christ is called Transubstantiation.

Questions about the Holy

Eucharist
9. Is Jesus Christ whole and entire both under
the appearances of bread and under the
appearances of wine?
Jesus Christ is whole and entire both under the
appearances of bread and under the appearances
of wine.
We know that Christ is whole and entire under
both appearances because, "Christ having risen
from the dead, dies now no more" (Romans 6:9).
Because Christ cannot die, His blood must remain
united always to His body, and His soul to both.
The divinity of Christ, moreover, always remains
united to His body and blood and soul because He
is God made man.
The whole Christ is present under each part of

Questions about the Holy

Eucharist
10. How was Our Lord able to change bread
and wine into His body and blood?
Our Lord was able to change bread and wine into
His body and blood by His almighty power.
God, who created all things from nothing, who
fed the five thousand with five loaves, who
changed water into wine instantaneously, who
raised the dead to life, can change bread and
wine into the body and blood of Christ. Although
the Holy Eucharist is a great mystery, and
consequently beyond human understanding, the
principles of sound reason can show that this
great gift is not impossible by the power of God.

Questions about the Holy

Eucharist
12. Does this change of bread and wine
into the body and blood of Christ continue
to be made in the Church?
This change of bread and wine into the body
and blood of Christ continues to be made in the
Church by Jesus Christ, through the ministry of
His priests.
Only ordained priests have the power of
changing bread and wine into the body and
blood of Christ. When they consecrate, they
act in the person of Christ, through the power
received in the sacrament of Holy Orders.

Questions about the Holy

Eucharist
13. When did Christ give His priests the power
to change bread and wine into His body and
blood?
Christ gave His priests the power to change bread
and wine into His body and blood when He made the
apostles priests at the Last Supper by saying to them:
"Do this in remembrance of Me.
14. How do priests exercise their power to
change bread and wine into the body and blood
of Christ?
Priests exercise their power to change bread and wine
into the body and blood of Christ by repeating at the
Consecration of the Mass the words of Christ: "This is
My body . . . this is the Cup of My blood."

Questions about the Holy

Eucharist
15. Why does Christ give us His own body
and blood in the Holy Eucharist?
Christ gives us His own body and blood in the
Holy Eucharist: first, to be offered as a sacrifice
commemorating and renewing for all time the
sacrifice of the cross; second, to be received by
the faithful in Holy Communion; third, to
remain ever on our altars as the proof of His
love for us, and to be worshipped by us.

Roman Missal
Over the past several years, you have heard
much through newspapers, blog postings, and
Twitter about the forthcoming revised English
translation of The Roman Missal. You may be
wondering, "What is The Roman Missal, and
how does this translation affect us?

 Take notice of the red book the priest uses most

often during Mass. This book is called The
Sacramentary, which together with the Lectionary
for Mass make up The Roman Missal. The Missal is
the collection of prayers, chants, and instructions
used to celebrate Mass. This includes prayers such
as the Sign of the Cross and opening greeting;
Opening Prayers; Gloria; Creed; Eucharistic
Prayers; Holy, Holy, Holy; Memorial Acclamations;
and the final blessing. The majority of the prayers
we recite or sing at Mass are contained in this
book and it is these prayers that are currently
being retranslated from the original Latin into
English.

Roman Missal
In the early Christian Church, many of the
Mass prayers were memorized and handed
down orally. Scribes eventually collected the
prayers and recorded them in liber
sacramentum (book of sacraments or
sacramentaries). Other books were used for
the scripture readings: Lectionaries and a
Book of the Gospels (Evangeliary) for the
scripture readings, and additional books for
the chants and antiphons. Slight changes and
additions developed as manuscripts were
handed on and hand scribed.

 Eventually the chants, scripture readings,

prayer texts, and instructions were compiled
into a single volume, the Missale Plenum
(complete missal). When Johannes Gutenberg
invented the movable printing press in 1470,
this allowed the Mass texts to become
standardized and published universally. In
1474, the first Missale Romanum (Roman
Missal) was printed in Latin and the texts
contained in this volume evolved over the
five ensuing centuries.

 Because the amount of scripture proclaimed

at Mass increased following the Second
Vatican Council (1962-1965), the Missale
Romanum (Roman Missal) was divided into
two separate books: The Lectionary for Mass
(four volumes of Sacred Scripture) and The
Sacramentary
(prayers,
chants,
and
instructions [rubrics] for the celebration of the
Mass). The Lectionary texts for the dioceses
of the United States were revised in 1998 and
are currently used in the liturgy. The texts
that are found in the current Sacramentary
have been retranslated and will eventually be
used in English-speaking countries. With this
translation, the name of the book will change
from The Sacramentary to The Roman Missal,
an English translation of the Latin title,
Missale Romanum.

Roman Missal
All of the prayers we say in English have
corresponding Latin texts. After the Second
Vatican Council, the Latin texts were
translated into the vernacular, or common
language, of particular regions.
The first English translation of The Roman
Missal was completed quickly in 1969. It
aimed for a "spirit" of the texts rather than an
exact literal translation of the Latin words. A
second revision of these texts occurred in
1975. In 2001, the Congregation for Divine
Worship and the Discipline of the Sacraments,
the liturgical commission in Rome, issued a
document outlining the methodology and

 This document, Liturgiam Authenticum, called

for a more literal translation of the original
Latin, and so a group of scholars, poets, and
theologians
convened
and
worked
painstakingly on providing a third English
translation. The Congregation for Divine
Worship and the Discipline of the Sacraments
announced recognitio on April 30, 2010.
These texts will be implemented on
November 27, 2011, the First Sunday of
Advent.

Roman Missal
When the English translation is used, you will
notice slight changes in the prayers we hear
and say at Mass. For example, we will soon
respond, "And with your spirit" to "The Lord
be with you." Being faithful to the original
Latin prayers will enhance the meaning of the
texts. They will be more poetic, and there will
be a more obvious connection to the
scriptural roots of our prayers. There is an old
axiom, lex orandi, lex credendi. This means
that "the law of prayer is the law of faith" or
"that which we pray is that which we believe."
This is why the prayers of the Church are so
important and why the Church has initiated
the process of revising the English translation.

Old Translation
The Greeting
A.
The grace of our Lord Jesus
Christ and the love of God
and the fellowship of the
Holy Spirit be with you all.
And also with you.

Revised Translation
The Greeting
A.
The grace of our Lord Jesus
Christ
and the love of God,
and the communion of the
Holy Spirit
be with you all.
And with your spirit.

B.
The grace and peace of
God our Father and Lord
Jesus Christ be with you.

B.
Grace to you and peace
from God our Father
and the Lord Jesus Christ.

Blessed be God, the Father And with your spirit.

of our Lord Jesus Christ.
or
And also with you.

C.
The Lord be with you.

And also with you.

C.
The Lord be with you.

And with your spirit.

Penitential Rite,
Option 1: The Confiteor
I confess to almighty God,
and to you, my brothers
and sisters,
that I have sinned through
my own fault
in my thoughts and in my
words,
in what I have done,
and in what I have failed to
do;
and I ask blessed Mary,
ever virgin,
all the angels and saints,
and you, my brothers and
sisters,
to pray for me to the Lord
our God.

Penitential Act,
Option 1: The Confiteor
I confess to almighty God
and to you, my brothers
and sisters,
that I have greatly sinned,
in my thoughts and in my
words,
in what I have done and in
what I have
failed to do,
through my fault, through
my fault,
through my most grievous
fault;
therefore I ask blessed
Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and
sisters,
to pray for me to the Lord
our God.

May almighty God have

mercy on us,
forgive us our sins,
and bring us to everlasting May almighty God have
life.
mercy on us,
Amen.
forgive us our sins,
and bring us to everlasting

Penitential Rite,
Option 2
Lord, we have sinned
against you:
Lord, have mercy.

Lord, have mercy.

Lord, show us your
mercy and love.

And grant us your

salvation.

Penitential Act,
Option 2
Have mercy on us, O
Lord.

For we have sinned

against you.

Show us, O Lord, your

mercy.

And grant us your

salvation.

May almighty God

have mercy on us,
forgive us our sins,
and bring us to
everlasting life.

May almighty God

have mercy on us,
forgive us our sins,
and bring us to
everlasting life.

The Gloria
Glory to God in the highest,
and peace to his people on
earth.

The Gloria
Glory to God in the highest,
and on earth peace to
people of good will.

Lord God, heavenly King,

almighty God and Father,
we worship you, we
give you thanks,
we praise you for your
glory.

We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your
great glory,
Lord God, heavenly King,
O God, almighty Father.

Lord Jesus Christ, only Son

of the Father,
Lord God, Lamb of God,
you take away the sin of the
world:
have mercy on us;
you are seated at the right
hand of the Father:
receive our prayer.
For you alone are the Holy
One,
you alone are the Lord,
you alone are the Most
High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the
Father. Amen.

Lord Jesus Christ, Only

Begotten Son,
Lord God, Lamb of God, Son
of the Father,
you take away the sins of
the world,
have mercy on us;
you take away the sins of
the world,
receive our prayer;
you are seated at the right
hand of the Father,
have mercy on us.
For you alone are the Holy
One,
you alone are the Lord,
you alone are the Most
High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the
Father.

The Creed
We believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is seen and unseen.

The Nicene Creed

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

We believe in one Lord, Jesus Christ,

the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made, one in Being
with the Father.
Through him all things were made.
For us men and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he was born of the Virgin Mary,
and became man.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial
with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate
of the Virgin Mary,
and became man.

For our sake he was crucified under

Pontius Pilate;
he suffered, died, and was buried.
On the third day he rose again
in fulfillment of the Scriptures;
he ascended into heaven
and is seated at the right hand
of the Father.
He will come again in glory to judge the
living
and the dead,
and his kingdom will have no end.

For our sake he was crucified under

Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the
Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the

giver
of life,
who proceeds from the Father and the
Son,
With the Father and the Son he is
worshipped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic
and apostolic Church.
We acknowledge one baptism for the
forgiveness of sins.
We look for the resurrection of the

I believe in the Holy Spirit, the Lord, the

giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored
and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic
Church.
I confess one baptism for the forgiveness of
sins
and I look forward to the resurrection
of the dead
and the life of the world to come. Amen.

The Preface
The Preface
Dialogue
Dialogue
The Lord be with The Lord be with
you.
you.
And also with you. And with your
spirit.
Lift up your
hearts.
Lift up your
We lift them up to hearts.
the Lord.
We lift them up to
the Lord.
Let us give thanks
to the Lord our
Let us give thanks
God.
to the Lord our

Sanctus (Holy,
Sanctus (Holy,
holy, holy)
Holy, Holy)
Holy, holy, holy
Holy, Holy, Holy
Lord, God of power Lord God of hosts.
and might.
Heaven and earth
Heaven and earth are full of your
are full of your
glory.
glory.
Hosanna in the
Hosanna in the
highest.
highest.
Blessed is he who
Blessed is he who comes in the
comes in the
name
name
of the Lord.
of the Lord.
Hosanna in the
Hosanna in the
highest.

Institution
Narrative

Institution
Narrative

Take this, all of you, and

eat it:
this is my body which
will be given up for you.

Take this, all of you, and

eat of it,
for this is my Body,
which will be given up
for you.

Take this, all of you, and

drink from it:
this is the cup of my
blood,
the blood of the new
and everlasting
covenant.
It will be shed for you
and for all
so that sins may be
forgiven.
Do this in memory of

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.

Memorial Acclamations
Let us proclaim the mystery
of faith:
A.
Christ has died,
Christ is risen,
Christ will come again.

The Mystery of Faith

The mystery of faith.
A.
We proclaim your Death, O
Lord,
and profess your
Resurrection
until you come again.

B.
B.
Dying you destroyed our
When we eat this Bread and
death,
drink this Cup,
rising you restored our life. we proclaim your Death, O
Lord Jesus, come in glory.
Lord,
until you come again.

C.
C.
When we eat this bread and Save us, Savior of the
drink this cup,
world,
we proclaim your death,
for by your Cross and
Lord Jesus,
Resurrection
until you come in glory.
you have set us free.

D.
Lord, by your cross and
resurrection
you have set us free.

Doxology
Through him, with
him, in him,
in the unity of the
Holy Spirit,
all glory and honor
is yours, almighty
Father,
forever and ever.
Amen.

Doxology
Through him, and
with him, and in
him,
O God, almighty
Father,
in the unity of the
Holy Spirit,
all glory and honor
is yours,
for ever and ever.
Amen.

Embolism
Deliver us, Lord, from
every evil,
and grant us peace in
our day.
In your mercy keep us
free from sin
and protect us from all
anxiety
as we wait in joyful
hope for the coming
of our Savior, Jesus
Christ.

Embolism
Deliver us, Lord, we
pray, from every evil,
graciously grant peace
in our days,
that, by the help of
your mercy,
we may always be free
from sin
and safe from all
distress,
as we awaitthe
blessed hope
and the coming of our
Savior, Jesus Christ.

Sign of Peace
Lord Jesus Christ, you said
to your apostles:
I leave you peace, my
peace I give you.
Look not on our sins, but on
the faith
of your Church,
and grant us peace and
unity of your kingdom
where you live for ever and
ever.
Amen.

Sign of Peace
Lord Jesus Christ,
who said to your Apostles,
Peace I leave you, my
peace I give you,
Look not on our sins,
but on the faith of your
Church,
and graciously grant her
peace and unity
in accordance with your
will.
Who live and reign forever
and ever.
Amen.

Invitation to Holy
Communion
This is the Lamb of
God
who takes away the
sins of the world.
Happy are those who
are called to his
supper.
Lord, I am not worthy
to receive you,
but only say the word
and I shall be healed.

Invitation to Holy
Communion
Behold the Lamb of
God,
behold him who takes
away the sins of the
world.
Blessed are those
called to the supper
of the Lamb.
Lord, I am not worthy
that you should enter
under my roof,
but only say the word
and my soul shall be
healed.

Final Dismissal
A.
Go in the peace of
Christ.

Final Dismissal
A.
Go forth, the Mass is
ended.

B.
The Mass is ended,
go in peace.

B.
Go and announce
the Gospel of the
Lord.

C.
Go in peace to love
and serve the Lord.

C.
Go in peace,
glorifying the Lord
by your life.

Thanks be to God.

D.
Go in peace.

Entrance Song:
Ang Puso Ko'y Nagpupuri
Ang puso ko'y nagpupuri
Nagpupuri sa Panginoon
Nagagalak ang aking espiritu
Sa 'king Tagapagligtas
Sapagkat nilingap Niya
Kababaan ng Kanyang alipin
Mapalad ang pangalan ko
Sa lahat ng mga bansa
Sapagkat gumawa ang Poon
Ng mga dakilang bagay
Banal sa lupa't langit
Ang pangalan ng Panginoon
Luwalhati sa Ama
Sa Anak at sa Espiritu Santo
Kapara noong unang-una
Ngayon at magpakailanman

Kyrie:
Panginoon Maawa Ka
Ikaw na nag-aalis ng mga kasalan ng mundo
Panginoon maawa ka sa amin
Panginoon maawa ka sa amin
Ikay tagahilom naming makasalanan
O Kristo, maawa ka sa amin
O Kristo, maawa ka sa amin
Ikay tagapamagitan ng Diyos at ng bayan
Panginoon maawa ka sa amin
Panginoon maawa ka sa amin

Papuri:
Papuri sa Diyos
Papuri sa Diyos(3x) sa kaitaasan
At sa lupa'y kapayapaan
At sa lupa'y kapayapaan
Sa mga taong kinalulugdan N'ya
Pinupuri Ka namin, dinarangal Ka namin
Sinasamba Ka namin, ipinagbubunyi Ka namin
Pinasasalamatan Ka namin
Dahil sa dakila Mong angking kapurihan
Panginoong Diyos hari ng langit
Diyos Amang makapangyarihan sa lahat
Panginoong Hesukristo, bugtong na anak
Panginoong Diyos Kordero ng Diyos
Anak ng Ama
Papuri sa Diyos(3x) sa kaitaasan

Ikaw na nagaalis ng mga kasalanan ng sanlibutan

Maawa Ka
Maawa Ka sa amin
lkaw na nag-aalis ng mga kasalanan ng sanlibutan
Tanggapin Mo ang aming kahilingan
Tanggapin Mo ang aming kahilingan
Ikaw na naluluklok sa kanan ng Ama
Maawa Ka
Maawa Ka sa amin
Papuri sa Diyos(3x) sa kaitaasan
Sapagkat Ikaw lamang ang banal at ang kataastaasan
Ikaw lamang O Hesukristo ang Panginoon
Kasama ng Espiritu Santo sa kadakilaan
Ng Diyos Ama, Amen
Ng Diyos Ama, Amen
Papuri sa Diyos(3x) sa kaitaasan

Alleluia:
Alleluia, Wikain Mo
Alleluia, Alleluia
Wikain Mo
Poon nakikinig ako
Sa Iyong mga Salita
Alleluia, Alleluiaa

Offertory:
Unang Alay
Koro:
Kunin at tanggapin ang alay na ito
mga biyayang nagmula sa pagpapala mo
tanda ng bawat pusong pagkat inibig Mo
ngayoy nananalig, nagmamahal sa yo.
1. Tinapay na nagmula sa butil ng trigo
pagkaing nagbibigay ng buhay mo
at alak na nagmula sa isang tangkay ng ubas
inuming nagbibigay lakas.
2. Lahat ng mga lungkot ligayat pagsubok
lahat ng lakas at kahinaan ko
Iaalay kong lahat buong pagkatao
ito ay isusunod sa yo.

Santo Santo sa Krus

Santo, Santo, Santo
Panginoon Diyos
Nagpupuno ng langit at lupa ng kadakilaan Mo
Hosana, hosana, hosana sa kaitaasan
Hosana, hosana, hosana sa kaitaasan
Pinagpala ang naparirito
Sa ngalan ng Panginoon
Hosana, hosana, hosana sa kaitaasan
Hosana, hosana, hosana sa kaitaasan

Ama Namin
Ama namin sumasalangit ka
Sambahin ang ngalan mo
Mapasaamin ang kaharian mo
Sundin ang loob mo
Dito sa lupa
Para nang sa langit.
Bigyan mo kami ngayon
Nang aming kakanin sa araw-araw
At patawarin mo kami
Sa aming mga sala
Para nang pagpapatawad namin
Sa nagkakasala sa amin
At huwag mo kaming ipahintulot sa tukso
At iadya mo kami sa lahat ng masama.
At iadya mo kami sa lahat ng masama.

Sapagkat
Sapagkat iyo ang kaharian
At ang kapangyarihan
At ang kapurian
Magpakailan man.
Amen. Amen. A--men.

Kordero ng Diyos
Kordero ng Diyos na nag-aalis ng mga kasalanan sa
mundo
Maawa ka sa amin! Kordero ng Diyos, maawa ka.
Kordero ng Diyos na nag-aalis ng mga kasalanan
samundo
Maawa ka sa amin! Kordero ng Diyos, maawa ka.
Kordero ng Diyos na nag-aalis ng mga kasalanan sa
mundo
Ipagkaloob mo sa amin ang kapayapaan

Anima Christi
Soul of Christ
Sanctify me
Body of Christ save me
Water from the side of Christ
Wash me, Passion of Christ
Give me strength
Chorus:
Hear me Jesus
Hide me in thy wounds
That I may never leave thy side
From all the evil that surrounds me
Defend me and when the call of death arrives
Bid me come to thee
That I may praise thee
With thy saints forever

Still
Hide me now
Under Your wings
Cover me
Within Your mighty hand
When the oceans rise and thunders roar
I will soar with You above the storm
Father you are King over the flood
I will be still, know You are God
Find rest my soul
In Christ alone
Know His power
In quietness and trust

When the oceans rise and thunders roar

I will soar with You above the storm
Father You are king over the flood
I will be still, know You are God [x2]
Find rest my soul
In Christ alone
Know His power
In quietness and trust
When the oceans rise and thunders roar
I will soar with You above the storm
Father You are king over the flood
I will be still, know You are God [x2]

Reconciliare
A reconciler is a man of charity
Where there is hatred he puts bonds of unity
His whole lifes an imitation of the love and sacrifice of
Jesus, King of His Heart
So, we will do all we can, to help, to serve our
fellowmen,
to teach Gods truth throughout our lands
In the joy of the risen Christ
A as reconciler, Ill never complain
As a reconciler, Ill never cause pain
As a reconciler, Ill work to spread that love which
brings
to earth the joy of Jesus from above.

So, we will do all we can

to sacrifice for our fellowmen
To pray, to work, throughout our lands
In the joy of the risen Christ
Reconciliare is our ideal;
Reconcilaire fills us with zeal
To reconcile all things in Jesus through Our Mother
Mary
surely, this is how we all feel
So, we will do all we can
To reconcile our fellowmen
To spread Gods love throughout our lands
In the joy of the risen Christ