The Ordo Karolingianus, Part IV

The current part takes us through the whole Roman Canon, which I have kept almost wholly unchanged, save for a slightly more explicit Epiklesis based on the suggestion of traditional liturgist Fr. Brian Harrison of the Oblates of Wisdom. Many of the rubrics suggested are derived from the former rubrics, though I have omitted most of the signs of the Cross after the Consecration: while I love them very much, there seems to be evidence that they're mutations of some sort of other oratorical gesture which has been lost. Rather than simply invent a new posture out of whole cloth, I have ommited them since it would seem odd to bless something already blessed: though if someone can offer an explanation of them I would be perfectly happy to reinstate them. Several other crossings have been removed since sometimes three crossings in a row could often look undignified. There are, however, enough hieratic gestures to prevent the Canon from seeming only monologuic.

I considered keeping some sort of cruciform benediction using the Host at the Per ipsum but it seemed clumsy to attempt to simultaneously raise the Host and chalice while also making signs of the Cross with the Host, and I like the idea of the Doxology being marked by an elevation. Also, the Benedictus is now sung in place of the Memorial acclamation since at a high mass it was usually delayed until after the Consecration. I believe St. Agnes in St. Paul does something similar.

The Canon is intended to be spoken aloud, though I have envisioned that the Consecration would be said in a lower voice. Perhaps having the option of a silent canon, though, might be salutary, as while it seems to have been spoken aloud originally according to some sources (which may or may not have been superseded by more recent studies), many beautiful things have been written in its favor. Nonetheless, after the changes of the last 30 years, a silent Canon would be well-night inexplicable to most church-going Catholics, and in the hopes of making the Church's Tridentine heritage more widely disseminated, I think a spoken Canon would be wholly appropriate. Sadly, though, I have been unable to figure out vocally how to distinguish the Nobis quoque peccatoribus from the rest of the Canon. It seems undecorous to shout it.

Furthermore, I have chosen to keep one acclamation, at the end (save for the Benedictus), rather than having the people voice the Amens that were interspersed throughout the older version, as some Neo-Gallican missals had it; while this has some precedent in Coptic customs, it is not Roman practice.

Also, I have noticed that the bell that is to be rung directly before the Consecration has in recent years unintentionally become attached to the Epiklesis. I have kept the custom, though I am not an expect in Pneumatology: perhaps someone might enlighten me as to whether this is a good adaptation of the liturgy.

THE ROMAN CANON

Then shall the priest say the Canon in an audible voice, while all the people and the server shall kneel, beginning thus:

To Thee, therefore, most clement Father, we humbly pray and beseech Thee through Jesus Christ Thy Son, Our Lord, hold acceptable and bless + these gifts, these + offerings, these + holy and unspotted oblations which, first, we offer unto Thee for Thy holy catholic Church. May it please Thee to keep in peace, unite and govern throughout the whole globe, together with Thy servant, our Pope, N., and our Bishop N., and the orthodox of the catholic and apostolic Faith.

Memento of the Living

Be mindful, O Lord, of Thy servants and handmaids, [N. and N.], of all here present, whose faith and devotion are known to Thee, on whose behalf we offer to Thee, or who themselves offer to Thee this sacrifice of praise for themselves, their families and friends, for the redemption of their souls, for the hope of safety and salvation, and who render their homage to Thee, eternal God, living and true.

Communicantes

Joining in their communion, we glorify the memory, first of all, of the glorious and ever-Virgin Mary, Mother of our Lord and God Jesus Christ, and also of blessed Joseph, Her most chaste spouse, and of Thy blessed Apostles and Martyrs, Peter and Paul, Andrew, [James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, N.,] and of all Thy Saints. Through whose merits and prayers grant that in all things we may be strengthened by the help of Thy protection.

Hanc Igitur

Graciously accept, then, we beseech Thee, O Lord, this oblation of our worship and that of all Thy family. Order our days in Thy peace, deliver us from eternal damnation, and cause us to be numbered in Thy chosen flock.

Epiklesis

This oblation, O God, we beseech Thee, (here shall the priest extend his hands over the elements, and the acolyte shall ring the Sanctus bell once) vouchsafe in every way by the power of the Holy Ghost to make it blessed +, approved, effective, right, and wholly pleasing, that it may become for our good, the Body + and Blood + of Thy most dearly beloved Son, our Lord Jesus Christ.

And here shall the priest bow low, and, when reading the Words of Institution from the appointed text, shall say them in a slow and clear voice, audible but more moderately:

Who, the day before He suffered, took bread into His holy and venerable hands, and raising His eyes to heaven to Thee, O God, His Almighty Father, giving thanks He blessed + it broke it, and gave it to His disciples, saying:

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

The Body of Christ is lifted up for worship, and the Sanctus bell is rung thrice. The priest here shall genuflect before the altar.

In the same way, when the supper was ended, taking also this precious chalice into His holy and venerable hands, and again giving Thee thanks, He blessed + it, and gave it to His disciples, saying:

TAKE THIS, ALL OF YOU, AND DRINK OF IT, THIS IS THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND EVERLASTING COVENANT: WHICH SHALL BE SHED FOR YOU AND FOR MANY, UNTO THE REMISSION OF SINS. DO THIS IN MEMORY OF ME.

The Blood of Christ is lifted up for worship, and the Sanctus bell is rung thrice. In the same way shall the priest here genuflect before the altar, and, upon rising, say, more loudly than before:

The Mystery of Faith.

And all shall sing these words:

Blessed + is He Who comes in the Name of the Lord.
Hosanna in the highest.

Then shall the priest continue, saying, in an audible voice:

Unde et memores

Therefore, O Lord, we Thy servants and Thy holy people, mindful of the ever-blessed passion of Christ, Thy Son, His Resurrection from the dead, and His glorious Ascension into heaven, offer unto Thy most glorious Majesty, from thy most gracious gifts, a pure Victim, a holy Victim, a spotless Victim: the holy Bread of eternal life and the Chalice of perpetual salvation.

Deign to regard with a gracious and kindly countenance and accept them, as it pleased Thee to accept the gifts of Thy righteous servant Abel, and the sacrifice of Abraham our Patriarch, and that which Thy high priest Melchisedech offered to Thee: a holy Sacrifice and an immaculate Victim.

Supplices Te Rogamus

Then shall the priest bow low again over the Oblation, saying:

Most humbly we implore Thee, Almighty God, to bid these gifts to be brought by the hands of Thy Holy Angel to Thy altar above, before the face of Thy Divine Majesty: (and here shall he stand erect again) that those of us who share in Them and receive the sacrosanct Body and Blood of Thy Son, be filled with + (over the priest) every heavenly grace and blessing.

Remember also, O Lord, Thy servants and handmaids [N. and N.] who have gone before us marked with the sign of faith and rest in the sleep of peace. [To them, Lord, and] to all who rest in Christ, grant, we beseech Thee, a place of refreshment, light, and peace.

Nobis Quoque Peccatoribus

To us also Thy sinful servants (here shall the priest strike his breast once) hoping in the multitude of Thy mercies, vouchsafe to grant some share and fellowship with Thy holy apostles and martyrs: John, Stephen, Matthias, Barnabas, [Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy], Agnes, Cecilia, Anastasia, and all Thy Saints. Into their company we beseech Thee to admit us, not weighing our merits, but freely granting us pardon. Through Christ our Lord, through Whom Thou dost ever create, sanctify, vivify, bless + (over the priest) and grant us all these good things.

Now shall the priest raise the Body and Blood on high, saying:

Through Him, with Him, and in Him, in the unity of the Holy Ghost, all honor and glory is to Thee, God the Father Almighty: forever and ever.

R. Amen.