BENEDICTIO ROSARIUM

Sacerdos stolam albam deferens, dicit:

BLESSING

OF ROSARY

The priest wears a white stole, and says:

Our help is in the name of the Lord.
 
+ Who made Heaven and earth.

V. The Lord be with you.
R:/  And with your spirit.
Let us pray.

Almighty and merciful God, on account of Your very great love for us,


You willed that your only-begotten Son, our Lord Jesus Christ, should come down from Heaven to earth, and at the angel’s message take flesh in the most sacred womb of Our Lady, the most blessed Virgin Mary,

submit to death on the cross, and then rise gloriously from the dead on the third day, in order to deliver us from Satan's tyranny.
 

We humbly beg you, in your boundless goodness to bless and to sanctify this Rosary, which your faithful Church has consecrated to the honor and praise of the Mother of your Son.

Let it be endowed with such power of the Holy Spirit, that whoever carries one on his person or reverently keeps it in his home, or devoutly prays to you while meditating on the divine mysteries, according to the rules of his holy Society,

may fully share in all the graces, privileges and indulgences which the Holy See has granted to this society. May he always and everywhere in this life be shielded from all enemies, visible and invisible, and at his death deserve to be presented to you by the most blessed Virgin Mary herself, Mother of God.

Through the our same Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. + Amen. They are then sprinkled with Holy Water
 

SHORTER BLESSING OF ROSARY

To the honor and glory of Mary, the Virgin Mother of God,
in memory of the mysteries of the life, death, and resurrection of our Lord, the same Jesus Christ,

may this crown of the most holy Rosary be blessed and sanctified, in the name of the Father, and of the Son, and of the Holy Spirit. +
Amen.


(If several Rosaries are to be blessed the plural is used; use of the stole and holy water are optional)

 

Boston Catholic Journal
www.boston-catholic-journal.com
2020 A.D.

Sacrorum Antistitum

THE OATH AGAINST MODERNISM
 

To be sworn to by all Clergy, Pastors, Confessors, Preachers, Religious Superiors, and Professors in Philosophical-Theological Seminaries

I (name) firmly embrace and accept all and everything that has been defined, affirmed, and declared by the unerring magisterium of the Church, especially those chief doctrines which are directly opposed to the errors of this time.

And first, I profess that God, the beginning and end of all things, can be certainly known and thus can also be demonstrated by the natural light of reason "by the things that are made" [cf. Rom. 1:20], that is, by the visible works of creation, as the cause by the effects.

Secondly, I admit and recognize the external arguments of revelation, that is, divine facts, and especially miracles and prophecies, as very certain signs of the divine origin of the Christian religion; and I hold that these same arguments have been especially accomodated to the intelligence of all ages and men, even of these times.

Thirdly, likewise, with a firm faith I believe that the Church, guardian and mistress of the revealed word, was instituted proximately and directly by the true and historical Christ Himself, while he sojourned among us, and that the same was built upon Peter, the chief of the apostolic hierarchy, and his successors until the end of time.

Fourthly, I accept sincerely the doctrine of faith transmitted from the apostles through the orthodox fathers, always in the same sense and interpretation, even to us; and so I reject the heretical invention of the evolution of dogmas, passing from one meaning to another, different from that which the Church first had; and likewise I reject all error whereby a philosophic fiction is substituted for the divine deposit, given over to the Spouse of Christ and to be guarded faithfully by her, or a creation of the human conscience formed gradually by the efforts of men and to be perfected by indefinite progress in the future.

Fifthly, I hold most certainly and profess sincerely that faith is not a blind religious feeling bursting forth from the recesses of the subconscious, unformed morally under the pressure of the heart and the impulse of a will, but the true assent of the intellect to the truth received extrinsically ex auditu, whereby we believe that what has been said, attested, and revealed by the personal God, our Creator and Lord, to be true on account of the authority of God the highest truth.

I also subject myself with the reverence which is proper, and I adhere with my whole soul to all the condemnations, declarations, and prescriptions which are contained in the Encyclical letter “Pascendi” and in the Decree, “Lamentabili”, especially on that which is called the history of dogma.

In the same manner I disapprove the error of those who affirm that the faith proposed by the Church can be in conflict with history, and that Catholic dogmas, in the sense in which they are now understood, cannot be reconciled with the more authentic origins of the Christian religion.

I also condemn and reject the opinion of those who say that the more erudite Christian puts on a dual personality, one of the believer, the other of the historian, as if it were permitted the historian to hold what is in contradiction to the faith of the believer; or to establish premises which it follows that dogmas are either false or doubtful, provided they are not directly denied.

I disapprove likewise that method of studying and interpreting Sacred Scripture, which disregards the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, and adheres to the fictions of the rationalists, and no less freely than boldly adopts textual criticism as the only and supreme rule.

Besides I reject the opinion of those who hold that to present the historical and theological disciplines the teacher or the writer on these subjects must first divest himself of previously conceived opinion either on the supernatural origin of Catholic tradition, or on the aid promised by God for the perpetual preservation of every revealed truth; then that the writings of the individual Fathers are to be interpreted only by the principles of science, setting aside all divine authority, and by that freedom of judgment with which any profane document is customarily investigated.

Finally, in short, I profess to be utterly free of the error according to which the modernists hold that there is nothing divine in sacred tradition; or, what is far worse, admit this in the pantheistic sense, so that nothing remains but this bare and simple fact to ne assimilated with the common facts of history, namely, of men by their industry, skill, and genius continuing through subsequent ages the school inaugurated by Christ and His disciples.

So I retain most firmly the faith of the Fathers, and shall retain it until the final breath of life, regarding the certain gift of truth, which is, was, and will be always in the succession of the episcopacy from the apostles, not so that what may seem better and more fitting according to each one's period of culture may be held, but so that the absolute and immutable truth preached by the apostles from the beginning may never be believed otherwise, may never be understood otherwise.

All these things I promise that I shall faithfully, entirely, and sincerely keep and inviolably watch, never deviating from them in word and writing either while teaching or in any other pursuit. So I promise, so I swear, so help me God and this Holy Gospel.

Given by His Holiness St. Pius X, September 1, 1910

To be sworn to by all Clergy, Pastors, Confessors, Preachers, Religious Superiors, and Professors in Philosophical-Theological Seminaries.

THE OATH AGAINST MODERNISM

Sacrorum Antistitum

To be sworn to by all Clergy, Pastors, Confessors, Preachers, Religious Superiors,and Professors in Philosophical-Theological Seminaries.
 

Ego N. (Nomine) firmiter amplector ac recipio omnia et singula, quae ab inerranti Ecclesia magisterio definita, adserta ac declarata sunt, praesertim ea doctrinae capita, quae huius temporis erroribus directo adversantur.

Ac primum quidem, Deum, rerum omnium principium et finem, naturali rationis lumine per ea quae facta sunt, hoc est per visibilia creationis opera, tamquam causam per effectus, certo cognosci, adeoque demonstrari etiam posse, profiteor.

Secundo, externa revelationis argumenta, hoc est facta divina, in primisque miracula et prophetias admitto et agnosco tanquam signa certissima divinitus ortae christianae religionis, eademque teneo aetatum omnium atque hominum, etiam huius temporis, intelliegentiae esse maxime accommodata.

Tertio, firma pariter fide credo Ecclesiam, verbi revelati custodem et magistram, per ipsum verum atque historicum Christum, cum apud nos degeret, proximo ac directo institutam eandemque super Petrum, apostolicae hierarchiae principem, eiusque in aevum successores aedificatam.

Quarto, fidei doctrinam ab Apostolis per orthodoxos Patres eodem sensu eademque semper sententia ad nos usque transmissam, sincero recipio; ideoque prorsus reicio haereticum commentum evolutionis dogmatum, ab uno in alium sensum transeuntium, diversum ab eo, quem prius habuit Ecclesia; pariterque damno errorem omnem, quo, divino deposito, Christi Sponsae tradito ab eaque fideliter custodiendo, sufficitur philosophicum inventum, vel creatio humanae conscientiae, hominum conatu sensim efformatae et in posterum indefinito progressu perficiendae.

Quinto, certissime teneo ac me etiam, qua par est, reverentia subicio totoque animo adhaereo damnationibus, declarationibus, praescriptis omnibus, quae in Encyclicis litteris Pascendi et in Decreto Lamentabili continentur, praesertim circa eam quam historiam dogmatum vocant.

Idem reprobo errorem affirmantium, propositam ab Ecclesia fidem posse historiae repugnare, et catholica dogmata, quo sensu nunc intelliguntur, cum verioribus christianae religionis originibus componi non posse.

Damno quoque ac reicio eorum sententiam, qui dicunt christianum hominem eruditiorem induere personam duplicem, aliam credentis, aliam historici, quasi liceret historico ea retinere, quae credentis fidei contradicant, aut praemissas adstruere, ex quibus consequatur, dogmata esse aut falsa aut dubia, modo haec directo non denegentur.

Reprobo pariter eam Scripturae sanctae diiudicandae atque interpretandae rationem, quae, Ecclesiae traditione, analogia fidei et Apostolicae Sedis normis posthabitis, rationalistarum comentis inhaeret, et criticem textus velut unicam supremamque regulam haud minus licenter quam temere amplectitur.
Sententiam praeterea illorum reicio, qui tenent, doctori disciplinae historicae theologicae tradendae aut iis de rebus scribenti seponendam prius esse opinionem ante conceptam sive de supernaturali origine catholicae traditionis, sive de promissa divinitus ope ad perennem conservationem uniuscuiusque revelati veri; deinde scripta Patrum singulorum interpretanda solic scientiae principiis, sacra qualibet auctoritate seclusa, eaque iudicii libertate, qua profana quaevis monumenta solent investigari.

In universum denique me alienissimum ab errore profiteor, quo modernistae tenent in sacra traditione nihil inesse divini, aut, quod longe deterius, pantheistico sensu illud admittunt, ita ut nihil iam restet nisi nudum factum et simplex, communibus historiae factis aequandum: hominum nempe sua industria, solertia, ingenio scholam a Christo eiusque Apostolis inchoatam per subsequentes aetates continuantium.

Proinde fidem Patrum firmissime retineo et ad extremum vitae spiritum retinebo, de charismate veritatis certo, quod est, fuit eritque semper in episcopatus ab Apostolis successione; non ut id teneatur quod melius et aptius videri possit secundum suam cuiusque aetatis culturam, sed ut nunquam aliter credatur, nunquam aliter intelligatur absoluta et immutabilis veritas ab initio per Apostolos praedicata.

Haec omnia spondeo me fideliter, integre sincereque servaturum et inviolabiliter custoditurum, nusquam ab iis sive in docendo sive quomodolibet verbis scriptisque deflectendo. Sic spondeo, sic iuro, sic me Deus adiuvet et haec sancta Dei Evangelia.
 

Given by His Holiness St. Pius X, September 1, 1910

To be sworn to by all Clergy, Pastors, Confessors, Preachers, Religious Superiors, and Professors in Philosophical-Theological Seminaries.

 

DIES IRAE

by Father Thomas de Celano, OFM,  (1185-1260) Translated by William J. Irons, (1812-1883)

 Tuba mirum spargens sonum per sepulchra regionum, coget omnes ante thronum.

________________________

1. Day of wrath, O day of mourning!
see fulfilled the Prophet's warning,
Heaven and earth in ashes burning.

2. Oh, what fear man’s bosom rendeth ,When from Heav’n the Judge descendeth, on whose sentence all dependeth!
 

3. Wondrous sound the trumpet flingeth, thro' earth's sepulchers it ringeth, all before the throne it bringeth.

4. Death is struck and nature quaking; all creation is awaking, to its Judge an answer making.

5. Lo, the book, exactly worded,
wherein all hath been recorded;
Thence shall judgment be awarded.

6. When the Judge His seat attaineth
and each hidden deed arraigneth,
nothing unavenged remaineth.

7. What shall I, frail man, be pleading? Who for me be interceding when the just are mercy needing?


8. King of majesty tremendous,
Who dost free salvation send us,
Fount of pity, then befriend us.
 

9. Think, good Jesus, my salvation
caused Thy wondrous incarnation;
leave me not to reprobation!
 

10. Faint and weary Thou hast sought me, on the Cross of suffering bought me; shall such grace be vainly brought me?
 

11. Righteous Judge, for sin’s pollution grant Thy gift of absolution
ere that day of retribution!
 

12. Guilty, now I pour my moaning,
all my shame with anguish owning:
spare, O God, Thy suppliant groaning!
 

13. From that sinful woman shriven,
from the dying thief forgiven,
Thou to me a hope hast given.

14. Worthless are my prayers and sighing; yet, good Lord, in grace complying, rescue me from fires undying.
 

15. With Thy favored sheep, oh, place me!
nor among the goats abase me, but to Thy right hand upraise me.


16. While the wicked are confounded,
doomed to flames of woe unbounded,
call me, with Thy saints surrounded.

 

17. Low I kneel with heart-submission,
see, like ashes, my contrition;
help me in my last condition!
 

18. Day of sorrow, day of weeping,
when, in dust no longer sleeping,
man awakes in Thy dread keeping!
 

19. O, God, to judgment called are guilty men:


20. Merciful Jesus, grant rest unto them!
 (Alt. Spare, Lord Jesus — in mercy spare them!

Amen.

Day of Wrath

1. Dies iræ, dies illa,
Solvet sæclum in favilla,
Teste David cum Sibylla


2. Quantus tremor est futurus,
Quando Judex est venturus,
Cuncta stricte discussurus!


3.Tuba mirum spargens sonum
per sepulchra regionum,
coget omnes ante thronum.

 
4. Mors stupebit et natura
cum resurget creatura,
Judicanti responsura.


5. Liber scriptus proferetur,
in quo totum continetur,
unde mundus judicetur.

 
6. Judex ergo cum sedebit
quidquid latet apparebit:
nil inultum remanebit.

 
7. Quid sum miser tunc dicturus?
quem patronum rogaturus
cum vix justus sit securus?

 
8. Rex tremendæ majestatis
Qui salvandos salvas gratis
salva me, fons pietatis.

 
9. Recordare, Jesu pie
quod sum causa Tuæ viæ:
Ne me perdas illa die.

 
10. Quærens me, sedisti lassus:
redemisti Crucem passus:
tantus labor non sit cassus.

 
11. Juste Judex ultionis
donum fac remissionis
ante diem rationis.

 
12. Ingemisco, tamquam reus:
culpa rubet vultus meus:
supplicanti parce, Deus.


13. Qui Mariam absolvisti
et latronem exaudisti
mihi quoque spem dedisti.

 
14. Preces meæ non sunt dignæ;
sed tu bonus fac benigne
ne perenni cremer igne.
 
15. Inter oves locum præsta
et ab hædis me sequestra
statuens in parte dextra.


16. Confutatis maledictis
flammis acribus addictis
voca me cum benedictis


17. Oro supplex et acclinis
cor contritum quasi cinis
gere curam mei finis


18. Lacrimosa dies illa
qua resurget ex favilla
 


19. Judicandus homo reus
 huic ergo parce, Deus:


20. Pie Jesu Domine, dona eis requiem.
 
 

Amen.