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THE SPIRIT OF CATHOLICISM: CONTEMPLATION & COMPASSION, COURTESY & COURAGE
Through Christ in the Spirit to the Father (Eph. 2:18)
'Act justly, love mercy, walk humbly with your God'.   Micah 6:8
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This page contains the chants and prayers used in the Ordinary of the Mass which sung at the 10.00 Mass on the first Sunday of each month, but not normally said or sung at the Latin Mass on Thursday evenings, i.e Leatherhead and have not been explained in 'Ordinary of the Mass 1' or 'Ordinary of the Mass 2', i.e.

[The Gloria] [The Niceno-Constantinopolitan Creed]

Reminder:
Grammatical notes, like the 'Summary of Grammar' page itself, are given for those who want to go deeper into the language; the notes assume you have read through 'Ordinary of the Mass 1' and will know terms such as nominative, accusative, genitive, dative, ablative, subjunctive etc.
You may, however, be content just with the interlinear translations.

THE GLORIA

This hymn is said or sung on Sundays, except during Advent and Lent, and on Solemnities and Feast Days.

Glória in excélsis Deo,
et in terra pax homínibus bonæ voluntátis.
Glory to God in the highest,
and on earth peace to people of good will.
Laudámus te,
benedícimus te,
adorámus te,
glorificámus te,
grátias ágimus tibi propter magnam glóriam tuam,
Dómine Deus, Rex cæléstis,
Deus Pater omnípotens.
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.
Dómine Fili Unigénite, Jesu Christe,
Dómine Deus, Agnus Dei, Fílius Patris,
qui tollis peccáta mundi,
      miserére nobis:
qui tollis peccáta mundi,
      súscipe deprecatiónem nostram.
Qui sedes ad déxteram Patris,
      miserére nobis.
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.
Quóniam tu solus Sanctus,
      tu solus Dóminus,
      tu solus Altíssimus,
Jesu Christe,
      cum Sancto Spíritu:
      in glória Dei Patris.
Amen.
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.

Interlinear

  1. Glória in excélsis Deo,
    Glory  in heights  to-God,
     
  2. et  in terra pax   homínibus bonæ    voluntátis.
    and on earth peace to-humans of-good will.
     
  3. Laudámus  te,
    We-praise you,
     
  4. benedícimus te,
    we-bless    you,
     
  5. adorámus te,
    we-adore you,
     
  6. glorificámus te,
    we-glorify   you,
     
  7. grátias ágimus tibi   propter    magnam glóriam tuam,
    thanks  we-do  to-you because-of great  glory   your,
     
  8. Dómine Deus, Rex  cæléstis,
    O-Lord God,  King heavenly,
     
  9. Deus Pater  omnípotens.
    God  Father almighty.
     
  10. Dómine Fili Unigénite,     Jesu  Christe,
    O-Lord Son  Only-begotten, Jesus Christ,
     
  11. Dómine Deus, Agnus Dei,    Fílius Patris,
    O-Lord God,  Lamb  of-God, Son    of-Father,
     
  12. qui tollis        peccáta mundi,
    who you-take-away sins    of-world,
     
  13. miserére   nobis:
    show-mercy to-us:
     
  14. qui tollis        peccáta mundi,
    who you-take-away sins    of-world,
     
  15. súscipe deprecatiónem nostram.
    accept  deprecation   our.
     
  16. Qui sedes   ad déxteram   Patris,
    Who you-sit at right-hand of-Father,
     
  17. miserére   nobis.
    show-mercy to-us.
     
  18. Quóniam tu  solus Sanctus,
    Because you alone Holy,
     
  19. tu  solus Dóminus,
    you alone Lord,
     
  20. tu  solus Altíssimus,
    you alone Highest,
     
  21. Jesu  Christe,
    Jesus Christ,
     
  22. cum  Sancto Spíritu:
    with Holy   Spirit:
     
  23. in glória Dei    Patris.
    in glory  of-God Father.
     
  24. Amen.
    Amen.

Notes:

  1. excélsis is ablative plural of excélsum = "height, high place", after the preposition in.
    Deo is the dative of Deus = "God."
  2. terra is ablative after the preposition in.
    homínibus is the dative plural of homo = "human [being], man (generic)."
    bonæ voluntátis is the genitive of bona volúntas = "good will."
  3. te is the accusative of tu = "you (singular), thou", being the object of laudámus = "we praise."
    Notice that here, and in the next four lines, "we" is shown by the ending -mus.
  4. No comment needed
  5. No comment needed
  6. No comment needed
  7. grátias is the accusative plural as it is the object of ágimus = "we do" in Latin one does thanks to a person, whereas in English we say we give thanks to a person.
    tibi is the dative of tu = "you."
    magnam glóriam tuam is the accusative of magna glória tua = "your great glory", following the preposition propter.
  8. Dómine is a special form of Dóminus, known as the vocative; it was used when directly addressing a person. Usually it was exactly the same as the nominative, but singular words ending in -us generally had this special form in Classical Latin. It will be seen, however, that Deus has retained the same form as the nominative, as have the other words on this line.
  9. No comment needed on this line.
  10. Dómine Fili Unigénite is the vocative of Dóminus Filius Unigénitus = "Lord, only begotten Son."
    Similarly, Jesu Christe is the vocative of Jesus Christus.
  11. Dómine again the vocative, but Agnus and Fílius have retained their nominative forms. Such inconsistency was not uncommon in Late latin and in ecclesiastical Latin.
  12. qui tollis would literally be rendered into English as "you who take away …"; but this sounds awkward to modern ears and the translators simply dropped "who" (Latin qui). This applies also in lines 14 and 16 and, indeed, in many places in the Liturgy.
    peccáta is the accusative plural of peccátum = "sin", as it is the object of tollis, i.e. what the Lord takes away.
    mundi is the genitive of mundus = "world."
  13. nobis is dative nos = "we, us"; miseré could equally well be translated as "have mercy." The gloss "show mercy" is given in the Interlinear above as it fits more closely with the Latin dative. In English we would more readily say "have mercy on us."
  14. See line 12 above.
  15. deprecatiónem is the accusative of deprecátio, as it is the object of súscipe. The English word "deprecation" is, of course, derived from the Latin word deprecátio; it means "a prayer for pardon." The Latin actually says "receive our prayer for pardon" and refers to "have mercy on us" of lines 13 and 17. The English translation does not this clear.
  16. déxteram is the accusative of déxtera, following the preposition ad.
    Patris is the genitive of Pater = "Father."
  17. See line 13 above.
  18. In short sentences the verb "to be" could be omitted; thus tu solus Sanctus means: "you alone are Holy." This omission of are occurs also in lines 19 & 20.
  19. No comment needed on this line.
  20. Altíssimus is what is known as the superlative of altus = "high." It means "highest" or "most high."
  21. Jesu Christe is the vocative of Jesus Christus.
  22. Sancto Spíritu is the ablative of Sanctus Spíritus = "Holy Spirit", following the preposition cum.
  23. glória is ablative after the preposition in.
    Dei Patris is the genitive of Deus Pater = "God the Father."
  24. No comment needed.
[ad caput páginæ] [return to top]

THE NICENO-CONSTANTINOPOLITAN CREED

On Sundays and Solemnities the Creed is said or sung.

Credo in unum Deum,
Patrem Omnipoténtem,
factórem cæli et terræ,
visibílium ómnium et invisibílium.
I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
Et in unum Dóminum Jesum Christum,
Fílium Dei Unigénitum,
et ex Patre natum ante ómnia sæcula.
Deum de Deo, lumen de lúmine,
Deum verum de Deo vero,
génitum non factum,
consubstantiálem Patri:
per quem ómnia facta sunt.
Qui propter nos hómines et propter nostram salútem
descéndit de cælis.
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 our salvation
he came down from heaven,
(All bow during the next two lines)
Et incarnátus est de Spíritu Sancto ex María Vírgine,
et homo factus est.
 
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
Crucifíxus étiam pro nobis sub Póntio Piláto;
passus et sepúltus est,
et resurréxit tértia die,
secúndum Scriptúras.
et ascéndit in cælum,
sedet ad déxteram Patris.
Et íterum ventúrus est cum glória,
judicáre vivos et mórtuos,
cujus regni non erit finis.
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.
Et in Spíritum Sanctum, Dóminum et vivificántem:
qui ex Patre Filióque procédit.
Qui cum Patre et Fílio simul adorátur et conglorificátur:
qui locútus est per prophétas.
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.
Et unam, sanctam, cathólicam et apostólicam Ecclésiam.
Confíteor unum baptísma in remíssionem peccatórum.
Et exspécto resurrectiónem mortuórum,
et vitam ventúri sǽculi.
Amen.
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.

Interlinear

  1. Credo     in unum Deum,
    I-believe in one  God,
     
  2. Patrem Omnipoténtem,
    Father almighty,
     
  3. factórem cæli      et  terræ,
    maker    of-heaven and of-earth,
     
  4. visibílium   ómnium et  invisibílium.
    of-invisible of-all and of-invivisble.
     
  5. Et  in unum Dóminum Jesum Christum,
    And in one  Lord    Jesus Christ,
     
  6. Fílium Dei    Unigénitum,
    Son    of-God Only-begotten,
     
  7. et  ex     Patre  natum ante   ómnia sæcula.
    and out-of Father born  before all   ages.
     
  8. Deum de   Deo, lumen de   lúmine,
    God  from God, Light from light,
     
  9. Deum verum de   Deo vero,
    God  true  from God true,
     
  10. génitum  non factum,
    begotten not made
     
  11. consubstantiálem Patri:
    consubstantial   to-Father:
     
  12. per     quem ómnia      facta            sunt.
    through whom all-things having-been-made are.
     
  13. Qui propter    nos hómines et  propter    nostram salútem
    Who because-of us  humans  and because-of our     salvation
     
  14. descéndit de   cælis.
    came-down from heavens.
     
  15. Et  incarnátus              est de   Spíritu Sancto ex     María Vírgine,
    And having-become-incarnate is  from Spirit  holy   out-of Mary  Virgin,
     
  16. et  homo      factus           est.
    and human[n.] having-been-made is.
     
  17. Crucifíxus            étiam       pro nobis sub   Póntio  Piláto;
    Having-been-crucified furthermore for us    under Pontius Pilate
     
  18. passus          et  sepúltus           est,
    having-suffered and having-been-buried he-is,
     
  19. et  resurréxit    tértia   die,
    and he-rose-again on-third day,
     
  20. secúndum           Scriptúras.
    in-accordance-with Scriptures,
     
  21. et  ascéndit    in   cælum,
    and he-ascended into heaven,
     
  22. sedet   ad déxteram   Patris.
    he-sits at right-hand of-Father.
     
  23. Et  íterum        ventúrus      est   cum  glória,
    And a-second-time going-to-come he-is with glory,
     
  24. judicáre vivos         et  mórtuos,
    to-judge living-people and dead-people,
     
  25. cujus regni      non erit    finis.
    whose of-kingdom not will-be end.
     
  26. Et  in Spíritum Sanctum, Dóminum et  vivificántem:
    And in Spirit   Holy,    Lord    and life-giving-one:
     
  27. qui ex      Patre  Filió-que procédit.
    who out-off Father Son  -and proceeds.
     
  28. Qui cum  Patre  et  Fílio simul    adorátur  et  conglorificátur:
    Who with Father and Son   together is-adored and is-glorified:
     
  29. qui locútus       est per     prophétas.
    who having-spoken is  through prophets.
     
  30. Et  unam, sanctam, cathólicam et  apostólicam Ecclésiam.
    And one,  holy,   catholic    and apostolic   Church.
     
  31. Confíteor unum baptísma in   remíssionem peccatórum.
    I-confess one  baptism  into remission   of-sins.
     
  32. Et  exspécto          resurrectiónem mortuórum,
    And I-look-forward-to resurrection   of-dead-people,
     
  33. et  vitam ventúri          sǽculi.
    and life  of-going-to-come age.
     
  34. Amen.
    Amen.

Notes:

  1. unum Deum is the accusative of unus Deus = "one God", after the preposition in which, with the accusative, strictly means "into." The Latin credo has the idea putting one's trust or faith into something or someone.
  2. Patrem Omnipoténtem is accusative of Pater Omnípotens = "Father almighty" and …
  3. factórem is the accusative of factor = "maker", as these words also follow on from in in the first line; they are what we believe in.
    cæli is genitive of cælus = "heaven", and terræ is the genitive of terra = "earth."
  4. All the words in this line are genitive plural; omnium is the genitive plural of omnis = "every, all." Here it is used as a noun meaning "everything, all things."
    visibílium and invisibílium are the genitive plural of the adjectives visibílis and invisibílis respectively, whose meaning are obvious.
  5. Latin has no need to repeat credo = "I believe", but simply continues with another in with the accusative to express what next we believe in.
    unum Dóminum Jesum Christum is the accusative of unus Dóminus Jesus Christus = "one Lord jesus Christ", following the preposition in; and for the same reason …
  6. Fílium … Unigénitum are the accusative of Fílius … Unigénitus = "Son … Only-begotten."
    Dei is the genitive of Deus = "God."
  7. Patre is the ablative of Pater = "Father", following the preposition ex = "out of, from [out of]."
    natum is the accusative of natus = "born", because it refers to the accusative Jesum Christum of line 5 above.
    ómnia sæcula is accusative plural after the preposition ante = "before." An early post-Vatican II translation of the Mass paraphrased ante ómnia sæcula as "before time began", which is really what it implies. Christ was born from his Father before there were any ages or epochs, i.e. before creation itself. This must be so; as we read in John 1:3 that "all things were made through Him, and without Him was not anything made that was made."
  8. Deum and lumen are both accusative, as they also refer to the accusative Jesum Christum of line 5 above; and Deo and lúmine are both ablative after the preposition de.
  9. For Deum and Deo, see previous line. The adjective verus = "true" changes to 'agree' with its noun, i.e. it has to be same case as the noun.
  10. génitum and factum are also accusative, referring to Jesum Christum in line 5 above, as is …
  11. consubstantiálem, the accusative singular of the adjective consubstantiális = "consubstantial"; this is used to translate the Greek ὁμοούσιος (homoousios) = "of the same ousía." The Greek word ousía means "existence", or "essence" or "inner releaity"; it was rendered in Latin as substántia. Thus we affirm that Christ is of the same mode of existence or has the same "inner reality" as the Father, i.e. is equally God with the Father, and is God. As we read in John 1:1 "In the beginning was the word, and the word was with God, and the Word was God." The pre-2011 Missal translated the word as "one in being"; but this was thought to be ambiguous, and the 2011 translation has reverted to the technical term "consubstantial."
    Patri is the dative of Pater = "Father." In Latin Christ is said to be consubstantial to the Father.
  12. ómnia is the nominative neuter plural of the adjective omnis = "every, all [pl.]." Like any other adjective, it can be used as a noun and here it means "all things"i.e. "everything."
    facta is the nominative neuter plural of factus, the perfect passive participle of the verb fácere = "to make." Participles are verbal adjectives; and factus means "made" or, more strictly, "having been made" and describes ómnia; everything is made or created. In English we would simply say for facta sunt "have been made."
  13. nos hómines is accusative, following the preposition propter; hómines is the accusative plural of homo = " man [in the generic sense of a member of the species Homo sapiens.]", i.e. "a human being, person." ('Man' meaning 'adult male human' is vir.)
    nostram salútem is the accusative of nostra salus, following the preposition propter.
  14. cælis is ablative plural after the preposition de.
  15. incarnátus is the perfect participle (see line 12 above) of the verb passive incarnári = "to become incarnate." As we also saw in line 12 above, this participle is used with "to be" to give a past tense. Therefore, incarnátus est = "has become incernate" or, more simply, "was incarnate."
    Sancto Spíritu is the ablative of Sancto Spíritu = "Holy Spirit", after the preposition de.
    María Vírgine is the ablative of María Virgo = "Mary Virgin.", after the preposition ex.
    Some English translation of this line, e.g. by the Holy Ghost of the Virgin Mary in the Anglican 1662 Book of Common Prayer, read as though the Holy Spirit belongs to Mary; indeed, a word by word translation of the line might suggest this. The Latin, however, is clear since phrases beginning with a preposition must modify the meaning of the verb, i.e. both "from the Holy Spirit" and "out of the Virgin Mary" tell us about how Christ became incarnate. The modern translation changes the word order to make this clearer in English, hence: "by the Holy Spirit [he] was incarnate of the Virgin Mary."
  16. For the meaning of homo, see line 13 above.
    We saw in line 12 that facta sunt was the Latin way of saying "have been made" or "were made." But factus was also used in Latin to mean "having become" so factus est is the regular Latin way of saying "has become" or, more simply, "became."
  17. crucifíxus is for crucifíxus est (we have seen before that the verb "to be" can be omitted if it is obvious), i.e. "he has been crucified" or simply "he was crucified."
    nobis is ablative of nos = "we, us", following the preposition pro = "for, on behalf of."
    Póntio Piláto is the ablative of Póntius Pilátus, following the preposition sub.
  18. passus is for passus est = "he has suffered" or "he suffered." It will be seen that in Latin, unlike English, the verb "to suffer" is treated as a passive. This is quite logical since if you suffer you are not actively doing something; rather something is happening to you.
    as for sepúltus est, we have have now come across so many examples of the perfect passive participle with est that we readily understand it means "he was buried."
  19. resurréxit is a compound of the prefix re- = "again" and surréxit = "he rose."; the latter is the perfect tense of the súrgere = "to rise."
    tétia die is the ablative of tértia dies = "[the] third day." One use of the ablative is to show time at which something happens.
  20. Scriptúras is the accusative plural of Scriptúra = "Scripture", following the preposition secúndum.
  21. cælum is accusative after the preposition in.
  22. déxteram is the accusative of déxtera = "right-hand", following the preposition ad.
    Patris is the genitive of Pater = "Father."
  23. íterum is not merely "again", but more specifically, "anew, for a second time."
    ventúrus is what is known as the future participle of the verb veníre = "to come." As we have seen, a participle is a verbal adjective; so a future participle will decribe a happening or event that lies in the future. We do not have such a participle in english and must paraphrase with something like "going to come"; thus ventúrus est = "he is going to come."
    glória is ablative after the preposition cum.
  24. vivos and mórtuos are accusative plural, since they are the object of judicáre, i.e. they are the ones Christ will judge. Both vivos and mórtuos are examples of adjectives used as nouns, vivos being the accusative plural of vivus = "alive, living", and mórtuos being the accusative plural of mórtuus = "dead."
  25. "Whose" in English would probably be though to refer to the dead or, perhaps, the the living and dead of the previous line. But in Latin there is no uncertainty; cujus is the genitive singular of qui = "who." The kingdom belongs to one person, i.e. to the subject of ventúrus est above. In other words, it is Christ's kingdom.
    regni is the genitive of regnum = "kingdom."
    erit is the future tense of "to be." A more literal translation of this line would be: and of his kingdom there will not be an end.
  26. Latin, as we have seen, often omits words if the context is clear. Hence here, credo = "I believe" is not repeated; we just continue with in followed by the accusative case, saying what we believe in.
    Spíritum Sanctum, Dóminum is the accusative of Spíritus Sanctus, Dóminus, following the preposition in.
    vivificántem is, for the same reason, the accusative case of vivíficans, the present participle (i.e. verbal adjective) of the the verb vivificáre = "to give life [to someone, something]." Hence, vivíficans = "giving life" and, like any adjective, may be used as a noun, as here, i.e. "life-giving one, one who gives life."
  27. Patre is the ablative of Pater = "Father" and Fílio is the ablative of Fílius, both following the preposition ex.
    -que is a Latin word for "and" which instead of coming in front of a word, as we would expect, gets tacked onto the end; thus, for example, as well as saying Pater et Fílius for "Father and Son", one can also have Pater Filiúsque.
  28. Patre is the ablative of Pater = "Father" and Fílio is the ablative of Fílius, both following the preposition cum.
    adorátur and conglorificátur are present passive forms of the verbs adoráre = "to adore" and conglorificáre = "to glorify" respectively.
    In fact in Latin the verb "to glorify" is simply glorificáre. The compound conglorificáre means "to glorify together with …" The Holy Spirit is glorified together with the Father and the Son. This has already been expressed by cum and simul earlier in the line; it is awkward to express the idea again in English.
  29. The verb loqui = "to speak" is odd in Latin in that it has passive endings, though the meaning is clearly not passive. So here the perfect tense is expressed like a perfect passive, i.e. with the perfect participle and the verb "to be": locútus est = "he-is having-spoken", i.e. "he has spoken."
    prophétas is the accusative plural of prophéta = "prophet", following the preposition per.
  30. Here not only has credo been omitted, as in line 26 above, but so has in! we just continues with accusative of what we believe in, unam, sanctam, cathólicam et apostólicam Ecclésiam being the accusative of una, sancta, cathólica et apostólica Ecclésia = "one, holy, catholic and apostolic church."
  31. With credo in line 1 and expécto in line 32 below, the meaning of "I" is shown by the verb ending -o; confíteor, however, has the ending -or because, like the verb loqui in line 29 above, the verb confitéri = "to confess, to acknowledge" has passive endings, although the meaning is not passive. Such verbs are known as deponent verbs.
    unum baptísma is the object of confíteor (i.e. it is what I confess) and is, therefore, accusative; but as baptísma is a neuter noun, it has the same form as the nominative (or 'dictonary' form).
    remissiónem is the accusative of remíssio = "remission", following the preposition in; and peccatórum is the genitive plural of peccátum = "sin."
    The literal meaning of in followed by the accusative is "into" but it may be used metaphorically with the idea of purpose; in English we often use "for" with such a meaning; hence: in remíssionem peccatórum = "for the remission of sins."
  32. The verb spectáre means "to look at, to observe"; but the compound exspectáre is "to look out for [something]" and came to mean "to look forward to, to long for."
    resurrectiónem is the accusative of resurréctio = "resurrection", being the object of exspecto.
    mortuórum is the genitive plural of the adjective mórtuus = "dead." We have seen that adjective can by used as nouns in Latin, so mortuórum = "of dead people" or, more idiomatically, "of the dead."
  33. vitam is the accusative of vita = "life", as it is also an object of exspecto; I look forward to resurrection and to life.
    sǽculi is the genitive of sǽculum = "age, epoch, era."
    ventúri is the genitive of ventúrus, which is the future participle of the veb veníre = "to come." It is genitive because it 'agrees' with sǽculi; it is an age which will be coming (see also line 23 above).
  34. No comment needed.
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