BENEDICTIO ROSARIUM
Sacerdos stolam albam
deferens, dicit:
ADIUTORIUM
NOSTRUM IN NÓMINE DÓMINI.
Qui fecit Cælum et terram.
Dóminus
vobísum.
+ Et cum spíritu tuo.
Orémus.
Omnípotens et miséricors Deus, Qui proper exímiam
caritátem Tuam qua dilexísti nos,
Fílium Tuum unigénitum, Dóminum nostrum Iesum
Christum de Cælis in terram descéndere, et de
beatíssimæ Vírginis Maríæ Dóminæ nostræ útero
sacratíssimo, Angelo nuntiánte, carnem suscípere,
crucémque ac mortem subíre, et tértia die glorióse a
mórtuis resúrgere voluísti, ut nos eríperes de
potestátem diáboli:
obsecrámus imménsam cleméntiam tuam ut hæc signa (vel
hoc signum) Rosárii in honórem et laudem eiúsdem
Genetrícis Fílii tui ab Ecclésia tua fidéli dicátum
bene, dícas et sanctífices, eíque tantam infúndas
virtútem Spíritus Sancti, ut quicúmque horum hoc
secum portáverit, atque in domo sua revénter
tenúerit, et in eo ad te, secúndum huius sanctæ
Societátis institúta,divina contemplándo mystéria,
devóte oráverit, salúbri et perseveránti devotióne
abúndet, sitque consors et párticeps ómnium
gratiárum, privilegiórum et indulgentiárum, quæ
eídem Societáti per Sanctam Sedem Apostólicam
concéssa fuérunt, ab omni hoste visíbli et
invisíbili semper et ubíque in hoc s ´æculo
liberétur, et in éxitu suo ab ipsa beatíssima
Vírgine María Dei Genetríce tibi plenus bonis
opéribus præsentári mereátur.
Per eúndem Dóminum nostrum Iesum Christum Fílium
tuum, qui tecum vivit et regnat in unitáte eiúsdem
Spíritus Sancti Deus, per ómnia s ´æcula sæculórum.
+ Amen.
BENEDICTIO ROSARIUM BREVIOR
Ad
laudem et glóriam Deíparæ Vírginis Maríæ,
in memóriam mysteriórum vitæ, mortis et
resurrectiónis eiúsdem Dómini nostri Iesu Christi,
benedicátur et sanctificétur hæc sacratíssimi
Rosárii coróna:
in nómine Patris et Fílii, et Spíritus Sancti. +
Amen.
(Si plura sint Rosaria benedicenda, formula
pronuniatur in plurali. Stola et aqua bendicta ad
libitum). |
BLESSING OF A ROSARY
The priest wears a white stole, and says:
Our
help is in the name of the Lord.
Who made Heaven and earth.
The Lord be with you.
+ 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)
|
THE OATH AGAINST MODERNISM
To be sworn to by
all Clergy, Pastors, Confessors, Preachers,
Religious Superiors, and Professors in
Philosophical-Theological Seminaries
Ego (N.) 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. |
Sacrorum Antistitum
To be sworn to by
all Clergy, Pastors, Confessors, Preachers,
Religious Superiors,and Professors in
Philosophical-Theological Seminaries.
Ego
(N.)
ffirmly embrace and accept each and every
definition that has been set forth and declared by
the unerring teaching authority of the Church,
especially those principal truths which are directly
opposed to the errors of this day. And first of all,
I profess that God, the origin and end of all
things, can be known with certainty by the natural
light of reason from the created world (see Rom.
1:19), that is, from the visible works of creation,
as a cause from its effects, and that, therefore,
his existence can also be demonstrated:
Secondly, I accept and acknowledge the external proofs of
revelation, that is, divine acts and especially
miracles and prophecies as the surest signs of the
divine origin of the Christian religion and I hold
that these same proofs are well adapted to the
understanding of all eras and all men, even of this
time.
Thirdly, I believe with equally firm faith that the Church, the
guardian and teacher of the revealed word, was
personally instituted by the real and historical
Christ when he lived among us, and that the Church
was built upon Peter, the prince of the apostolic
hierarchy, and his successors for the duration of
time.
Fourthly, I sincerely hold that the doctrine of
faith was handed down to us from the apostles
through the orthodox Fathers in exactly the same
meaning and always in the same purport. Therefore, I
entirely reject the heretical’ misrepresentation
that dogmas evolve and change from one meaning to
another different from the one which the Church held
previously. I also condemn every error according to
which, in place of the divine deposit which has been
given to the spouse of Christ to be carefully
guarded by her, there is put a philosophical figment
or product of a human conscience that has gradually
been developed by human effort and will continue to
develop indefinitely.
Fifthly, I hold with certainty and sincerely confess that faith
is not a blind sentiment of religion welling up from
the depths of the subconscious under the impulse of
the heart and the motion of a will trained to
morality; but faith is a genuine assent of the
intellect to truth received by hearing from an
external source. By this assent, because of the
authority of the supremely truthful God, we believe
to be true that which has been revealed and attested
to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere
with my whole heart to the condemnations,
declarations, and all the prescripts contained in
the encyclical Pascendi and in the decree
Lamentabili, especially those concerning what is
known as the history of dogmas. I also reject the
error of those who say that the faith held by the
Church can contradict history, and that Catholic
dogmas, in the sense in which they are now
understood, are irreconcilable with a more realistic
view of the origins of the Christian religion. I
also condemn and reject the opinion of those who say
that a well-educated Christian assumes a dual
personality-that of a believer and at the same time
of a historian, as if it were permissible for a
historian to hold things that contradict the faith
of the believer, or to establish premises which,
provided there be no direct denial of dogmas, would
lead to the conclusion that dogmas are either false
or doubtful.
Likewise, I reject that method of judging and interpreting Sacred
Scripture which, departing from the tradition of the
Church, the analogy of faith, and the norms of the
Apostolic See, embraces the misrepresentations of
the rationalists and with no prudence or restraint
adopts textual criticism as the one and supreme
norm. Furthermore, I reject the opinion of those who
hold that a professor lecturing or writing on a
historico-theological subject should first put aside
any preconceived opinion about the supernatural
origin of Catholic tradition or about the divine
promise of help to preserve all revealed truth
forever; and that they should then interpret the
writings of each of the Fathers solely by scientific
principles, excluding all sacred authority, and with
the same liberty of judgment that is common in the
investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to
the error of the modernists who hold that there is
nothing divine in sacred tradition; or what is far
worse, say that there is, but in a pantheistic
sense, with the result that there would remain
nothing but this plain simple fact-one to be put on
a par with the ordinary facts of history-the fact,
namely, that a group of men by their own labor,
skill, and talent have continued through subsequent
ages a school begun by Christ and his apostles. I
firmly hold, then, and shall hold to my dying breath
the belief of the Fathers in the charism of truth,
which certainly is, was, and always will be in the
succession of the episcopacy from the apostles. The
purpose of this is, then, not that dogma may be
tailored according to what seems better and more
suited to the culture of each age; rather, that the
absolute and immutable truth preached by the
apostles from the beginning may never be believed to
be different, may never be understood in any other
way.
I promise that I shall keep all these articles
faithfully, entirely, and sincerely, and guard them
inviolate, in no way deviating from them in teaching
or in any way in word or in writing. Thus I promise,
this I swear, so help me God. . . |