A corporal work of mercy.

A corporal work of mercy.
Click on photo for this corporal work of mercy!

Monday 29 November 2010

This is the Record of John

Most of us have devotion to particular saints (it's at least likely if you read this blog). This blog has an icon of St. Sharbel Maklouf on the left as a tribute to my Maronite heritage. Having attended an elementary school and my local parish named in her honour, and having been FSSP Schola Master during their short stay here in Toronto with Mass celebrated at her Shrine, St. Theresa of Lisieux is a favourite. We can all learn from her "little way." My favourite saint from a personalty perspective is St. John the Baptist. How we need one like him today crying in the wilderness of the public square.

The next two Sundays in Advent have very profound readings all focused on the coming of Messiah and His herald, "the voice of one, crying in the wilderness." The revised lectionary gives us a diversity of readings over the three year cycle on Advent II and III related to the great herald. The English liturgy gives us something else not available in the Extraordinary Form or Traditional Latin Massand that is the English Verse Anthem (though, one could provide an English motet or hymn in a Low Mass with hymns) A particularly Anglican form of music. Perhaps soon, the Traditional Anglicans coming home will help us reform our music in the Latin Rite to come closer to an English equivalent of a traditional Latin liturgy.

Orlando Gibbons followed William Byrd by about a generation in the English school. Gibbons wrote some forty verse anthems the most well-known being O Clap Your Hands in 8 parts and This is the Record of John originally scored for Countertenor, alternating with full SAATB choir and two viols. It is a beautiful and joyful and profound composition and a joy to sing. For most parishes, however, it is out of reach. In fact, if your speaker are on, you are probably hearing it now playing in the background.

A few years ago, I had the temerity to edit Gibbons' greatest work for a small parish choir. Being a Bass myself, (and since I always wanted to sing it), the solo line was no longer the possession of the modern Alto (originally the Countertenor). The choral parts are arranged for two-part and sometimes three-part mixed choir with organ and violin.

With a little shameless self-promotion, my arrangement is available and is published and under copyright at CanticaNova Publications; it is suitable for the Advent II or III or the Solemnity of St. John the Baptist particularly when if falls on a Sunday.

Here is a most excellent performance by the Kampen Boys Choir followed by the sheet music for all the voices as Gibbons' wrote it, though not in the original key; enjoy:

Sunday 28 November 2010

No tree yet please, we're Catholic

A new liturgical year has begun; it is now Advent. The colours and music on this blog reflect the change as we prepare for our celebration of the coming into our nature the God-man; the Second Person of the Holy Trinity made incarnate in the womb of the most perfect creature made by God, that of Mary of Nazareth, blessed and forever a virgin.

In my neighbourhood and as I have found out on Facebook a new season has also begun. The plastic Santa is lit across the street, the house at the corner has had lights up and candy canes and wreaths on for a week now; all quite tacky. My sister has announced on Facebook that her Christmas shopping is complete and her tree is decorated.

Despite my busy liturgical schedule, I'll leave my tree until Christmas Eve and it will stay up until the Baptism of the LORD. It is not Christmas now my friends, it is Advent. So many will tire of the beautiful carols and hymns and not without reason; bombarded everywhere they go and it is not Christmas, it is Advent. They buy, they decorate, they celebrate and they don't give a moment to ponder why they do it; the pagan festival that the celebration of the Nativity of the LORD once suppressed, has again become the secular reason for the season.

Atheists in New Jersey have put up a billboard telling us that we all know that Christmas is really a myth. The way people treat the season, perhaps for some, it truly is a myth.

While you're reading this your listening to some beautiful Advent music and these are some of my favourites which I've selected for your enjoyment. Veni, Veni Emmanuel, Alma Redemptoris, Saviour of the Nations Come-Nun Komm der Heiden Heiland, Wake Awake-Wachet Auf and Lo, He Comes With Clouds Descending. I hope you enjoy them and that you will find truth and meaning and beauty in them.

Let us take this Advent seriously. Confession is a must for all of us, we are all sinners and fall daily. He who comes on clouds came for this reason; to save us from ourselves and from the grips of the evil one.


Come, LORD, come!

Lo! He comes with clouds descending,
Once for favored sinners slain;
Thousand thousand saints attending,
Swell the triumph of His train:
Hallelujah! Hallelujah! Hallelujah!
God appears on earth to reign.

Every eye shall now behold Him
Robed in dreadful majesty;
Those who set at naught and sold Him,
Pierced and nailed Him to the tree,
Deeply wailing, deeply wailing, deeply wailing,
Shall the true Messiah see.

Every island, sea, and mountain,
Heav’n and earth, shall flee away;
All who hate Him must, confounded,
Hear the trump proclaim the day:
Come to judgment! Come to judgment! Come to judgment!
Come to judgment! Come away!

Now redemption, long expected,
See in solemn pomp appear;
All His saints, by man rejected,
Now shall meet Him in the air:
Hallelujah! Hallelujah! Hallelujah!
See the day of God appear!

Answer Thine own bride and Spirit,
Hasten, Lord, the general doom!
The new Heav’n and earth t’inherit,
Take Thy pining exiles home:
All creation, all creation, all creation,
Travails! groans! and bids Thee come!

The dear tokens of His passion
Still His dazzling body bears;
Cause of endless exultation
To His ransomed worshippers;
With what rapture, with what rapture, with what rapture
Gaze we on those glorious scars!

Yea, Amen! let all adore Thee,
High on Thine eternal throne;
Savior, take the power and glory,
Claim the kingdom for Thine own;
O come quickly! O come quickly! O come quickly!
Everlasting God, come down!

Wednesday 17 November 2010

Paix Liturgique Newsletter

Mutual enrichment: on the right track
A book on the new liturgical movement is proving attractive to French readers. Authored by the abbé Claude Barthe, who is known for his earlier writings on the traditional liturgy, this booklet is titled "La Messe à l'endroit" ["Mass--The Right Way"] and deals with the reordering of the Paul VI Mass. It is here presented in the form of an interview granted by the abbé Barthe to the French journal Monde et Vie.

1/ Father, your most recent work (*) takes us by surprise, since we know you as a thoughtful defender of the traditional Mass, and here you are addressing the so-called "Paul VI" Mass. Why this interest on your part?

A very active defense of the former, the traditional Mass, has never kept me from taking an interest in the transformation of the latter--the Paul VI Mass. In 1997, ten years before the Motu Proprio, I had published a book of interviews: "Reconstruire la liturgie. Entretiens sur l’état de la liturgie dans les paroisses" (F-X de Guibert editions) ["Rebuilding the Liturgy. Interviews on the State of the Liturgy at the Parish Level"]. Its theme was precisely the same as this booklet's. Clearly the 2007 Motu Proprio has revived the issue, which consists in noting that the two parallel critiques of the changes effected under Paul VI, namely the frontal critique that seeks to promote a broad diffusion of the ancient liturgy, and the reformist critique, termed reform of the reform, that seeks to bring about a change from within the Paul VI liturgy, are more than ever allied.

The reform of the reform project cannot be implemented without the spinal column of the most widespread possible celebration according to the traditional Mass, which in turn cannot hope to be reintroduced on a large scale in ordinary parishes without the recreation of a vital milieu through the reform of the reform.

2/ "Extraordinary form" ultras believe that the Paul VI missal is unsalvageable and ought to be jettisoned, whereas you believe that it can be reformed and even "enriched." How?

First of all I think it is totally unrealistic to believe that one could, with a stroke of a magic wand, get all masses to be celebrated according to the ancient usage in every parish in the world. On the other hand, I note--along with many others, the principal ones being quite high placed--that the Paul VI missal contains a nearly infinite number of possible options, adaptations, and interpretations, and that a progressive, or systematic, or progressively systematic selection of the traditional options it offers makes possible, at the parish level-- quite legally, I might add (according to the letter of the law, if not its spirit)--its own retraditionalization. (Vox: examples being in Latin, ad orientem, with Gregorian chant from the 1974 Graduale Romanum using the Confiteor and Roman Canon, altar BOYS, no EM's, etc. all legal, all the "first" option in the Pauline liturgy) This is actually a simple observation of fact: many parish priests pursue this reform of the reform, often by stages, and in the great majority of cases also celebrate the traditional mass.

Now to answer your question: I should say that I believe that the Roman liturgy can be saved. This takes a two-pronged action, as one can observe concretely: spreading the Saint Pius V missal, and reform of the reform. This latter will allow, to take up a famous speech by Paul VI, progressively to abandon all that is old and outmoded, because it is untraditional, in his reform. We shall see what is preserved after that operation. . . .

3/ You are opening up to us a rather unrecognized side to the history of the liturgy in these past forty years. Whereas the partisans of the old Mass weren't much concerned with reforming the new missal, its "moderate" supporters--a minority movement, to be sure--have unflaggingly been proposing its reform. Would you briefly recap the history of this position?

It is the history of what might be called the reformist critique of the new missal. Briefly, and to speak only of France, remember that a theologian like Louis Bouyer, who had actively participated in the conciliar reform, was very soon opposed to a certain number of its aspects (notably the direction of the celebration). The abbey of Solesmes and, in varying degrees, some of its daughter houses accepted the reform, though without departing from Latin and Gregorian chant. Msgr. Guérin's Communauté Saint-Martin also opted for the Paul VI missal, but with a very traditionally orientated interpretation. Msgr. Maxime Charles, rector of the Monmartre Basilica, and later his principal spiritual heir abbé Michel Gitton, onetime pastor of St-Germain-l'Auxerrois in Paris, held to a line of preserving what seemed salvageable from among the ruins. Above all there was the Ratzinger phenomenon. Already in 1966 Joseph Ratzinger had made a very harsh intervention at the Bamberg Katholikentag on the ongoing reform. The struggle against what he believes to be the "false spirit of the Council" has so to speak become essential to the man who became Prefect of the Congregation for the Doctrine of the Faith in 1981 and then Pope in 2005. Yet in liturgical matters Joseph Ratzinger went much farther than the other reformists. Today we know that he had organized a meeting of Cardinals on November 16, 1982, on "the subject of liturgical issues," and obtained that all the Prefects of Congregations present at the meeting affirm that the "old" Roman Missal must be "recognized by the Holy See in the whole Church for masses celebrated in the Latin tongue."

1982 . . . exactly a quarter century before the Motu Proprio Summorum Pontificum!

4/ Your book is subtitled: "A new liturgical movement." Is this a pious wish, or is it the observation that there is around Benedict XVI, who seems to be spearheading this "reform of the reform", an influential group of prelates and clerics who fully intend at least to launch it for good, if not to implement it forthwith?

Quite. In fact, on the strength of Joseph Ratzinger's published works (The Ratzinger Report; Milestones; The Spirit of the Liturgy; Feast of Faith) and relying on them as authority, a new generation of theologians, of historians of divine worship, and of sometimes high-ranking Church officials as arisen. (Vox: much to the chagrin of certain Catholic media personalities...) They constitute today the milieu of thinkers for the reform of the reform--a "new liturgical movement", as the Pope is fond of saying--and of Motu Proprio supporters. That said, none of them--particularly not the first among them, the Pope--intends to promote a reform of the reform through texts, decrees, let alone by publishing a new mixed missal, a Benedict XVI missal to add to the Pius V and Paul VI missals; they wish to proceed by example, exhortation, and especially, to evoke Saint Paul's theme in the Epistle to the Romans, by provoking a healthy "jealousy" of the form we call today "ordinary" for the so-called "extraordinary" form. Moreover this is characteristic of the Ratzingerian restoration since 1985, which seeks to curb things on the conciliar path, but by exhortation as opposed to coercion. (Is he cooking a frog and using the same method as the modernists and liberals who destroyed it? Can we live long enough?)

In point of fact, the reform of the reform already exists in a great number of parishes. It needs only to be encouraged, extended, and above it has to go over at the diocesan level. It might be well for it to be implemented by the bishops rather than only by pastors at the bottom and the Pope at the top. Imagine the prodigious effect of restoration, not only in liturgy but also in all that goes along with it (vocations, doctrine, catechism, renewal in practice), that would be produced by one bishop, then two, then three, turning around the altar in their cathedral, reinstating communion on the knees, reintroducing Latin and Gregorian chant, and having the traditional Mass said there regularly. (An Altar Rail is going to be restored to St. Michael's Cathedral in Toronto! The Archbishop has celebrated the Ordinary Form in Latin, ad orientem at the Toronto Oratory.)

5/ Benedict XVI, during his apostolic visit to the United Kingdom, celebrated all of his Masses with the Preface and Canon read in Latin. What is your reaction to this "innovation"? (which comes after many others since his election as Pope).

My reaction is gaudium et spes, joy and hope. Hope, for example, that on a future apostolic visit the Pope may also publicly celebrate the Mass according to the extraordinary from of the Roman rite, which, they say, he regularly uses in private . . . .

(*) “La Messe à l'endroit – Un nouveau mouvement liturgique”
Éditions de l'Homme Nouveau

Saturday 6 November 2010

Bishop Morlino's Letter to Dissidents

October 28, 2010
Feast of Sts. Simon and Jude

Dear Members of Christ’s Faithful of St. Mary and St. Augustine Parishes:

I am in receipt of your October 8, 2010 letter and petition. I am grateful that you have approached me with your concern, and I certainly recognize and respect your right to do so (Code of Canon Law, c. 212, §§2-3). By means of this letter I am replying to what you requested, namely, the “immediate removal of the priests of the Society of Jesus Christ the Priest from St. Mary and St. Augustine parishes in Platteville.” A number of you have written to the Apostolic Nuncio about this matter. He has forwarded the letters to me after having read them. He asked that I inform you that he has forwarded these letters to me for my pastoral consideration, since the responsibility for priestly assignments rests with the diocesan bishop.

The removal of a priest assigned to a parish is a very serious matter, and I as a Bishop may only do so, at my discretion, for certain serious causes (c. 1741). I have found that much of what has been said amounts to opinion, misunderstanding, and rumor rather than fact. Nonetheless, after carefully weighing all of your reasons for the proposed removal, I have decided to keep Rev. Lope Pascual, Rev. John Del Priore, and Rev. Miguel Galvez in their current priestly ministry at St. Mary and St. Augustine parishes in Platteville. Their charisms for Catholic education and vocations will serve the people of Platteville very well, and they have my full support. With regard to each of your concerns, see the attached Addendum.

While I am available to all of the faithful of the Diocese of Madison, it is always best to resolve concerns with one’s Pastor(s) personally and locally. Not only does this give due respect to the priests, who have given their lives to serve you, but it is usually more efficient. I urge you to speak openly with these priests about your concerns; and I am confident that you will be treated with dignity and respect.

It grieves me to acknowledge that the reputation of three happy, holy, and hardworking priests has been seriously tarnished by rumor, gossip, and calumny (lying with the intent to damage another’s good name) by some within the parish community. Such conduct is gravely sinful, since some parishioners have been driven by fear, anger, or both, to distance themselves from their priests and even the Sacraments. This situation must cease, and charity must prevail on the part of all.

Furthermore, activities such as protest-letter-writing seminars, leafleting of motor vehicles, doorto- door canvassing for signatures on a petition, etc (that is, exerting organized political pressure on people, where the end justifies any means) is an appropriate tactic in a political campaign, but not in the communion of faith which is the Catholic Church. Groups such as “Call to Action” and “Voice of the Faithful” regularly employ such tactics against legitimate authority in the Church. Because these groups dissent from basic tenets of Catholic Doctrine and Discipline, they are not recognized as Catholic in the Diocese of Madison, much less are they able to exercise legitimate authority. It is my hope that these clarifications will prove helpful.

Please give these priests time and open hearts. I assure you of their good will and pastoral concern for all of you, and I ask you to join me in praying for them in their sacred ministry.

With warm regards in Christ Jesus, I remain,

Sincerely yours,

Most Rev. Robert C. Morlino
Bishop of Madison

Enclosure: Addendum

Since it is obvious that much thought and care went into the formulation of the reasons for the petition of October 8, I want to provide a response to each point for the ongoing reflection of the Parish.

A. Impact on Faith of Parishioners

1. Allegation: Introduction of faith doctrine that is pre-Vatican II in format and content

– Response: First of all, it is necessary for us to appreciate the eloquent teaching of His Holiness, Pope Benedict XVI regarding the false dichotomy between the pre-Vatican II and post-Vatican II Church. While the Council introduced much renewal, this dichotomy is not healthy in the Church. It is what the Holy Father described as the “hermeneutic of discontinuity and rupture.” We must rather adopt the “hermeneutic of reform,” which recognizes continuity in the Church’s life from before the Council to the present day. The hermeneutic of reform rejoices in the renewed presentation of the Church’s self-understanding without attempting to divorce itself from our rich Catholic heritage. The Holy Father taught this in his Christmas Greeting to the Roman Curia (December 22, 2005); I earnestly recommend that all the faithful prayerfully study this speech.

a. Allegation: Reversion to obedience rather than acting as Body of Christ

– Response: It would not be correct to see obedience to Church authorities and the common priesthood of the faithful as in any way opposed to each other. The Council itself highlighted both of these as important components to the life of the Church (Lumen gentium, no. 37). Indeed, the example of Christ our Savior is the very epitome of these two elements, since he offered his priestly sacrifice to the Father by being obedient to the point of death on the Cross.

b. Allegation: Treating not as true believers but as lost souls

– Response: It is not proven that any of the priests have called the parishioners “lost souls” in the paternalistic way implied in the petition. I would encourage parishioners not to infer that the priests currently assigned to St. Mary and St. Augustine Parishes are criticizing their predecessors simply on the basis of their own pastoral decisions. Every Pastor must prayerfully discern how to proceed in his ministry, and this not uncommonly takes a different course and expression than that of his predecessors. Likewise, I would urge parishioners not to infer that the priests are making personal judgments when they preach doctrines and disciplines of the Church which may have been less emphasized in the past or when they encourage or offer pious practices which may be a change in experience.

2. Allegation: Introduction of faith practices that are pre-Vatican II in format and content

– Response: The petition did not include any evidence of when the indicated practices were mandated by the priests. It is my understanding that the priests have made a kneeler available for those who wish to receive Holy Communion kneeling, without requiring it. The options of receiving Holy Communion on the tongue or in the hand are both acceptable; and I know that the priests respect this. In general, it is important for priests to verify that a person is properly disposed to receive Holy Communion (c. 843, §1), and this may include an assessment of whether a person’s hands are too dirty to handle the sacred species. In one incident of this in Platteville, after the priest received more complete background information, the offended party immediately received the priest’s apology, and the apology was accepted. As far as I am aware, this was an isolated incident and should not be characterized as a general trend.

3. Allegation: Homilies transmit teachings inconsistent with the Vatican II Council

– Response: Regarding this concern, it is probable that the remarks at no. 1 above are applicable. I note also that Fr. Pascual publicly invited any concerned parishioners to review his homilies, which he has recorded, so that they could tell him where they think he diverges from the teaching of Vatican Council II. To date, no one has stepped forward, nor was any evidence of this included in the petition. If anyone has very clear examples, I would encourage you to bring your concerns, along with the helpful citations from the documents of the Second Vatican Council to Fr. Pascual.

4. Allegation: Limiting altar service only to males so that young females aren’t deemed worthy in the eyes of Christ

– Response: It is permissible in the Diocese of Madison for Pastors to reserve altar service at the Holy Mass to males. This is particularly beneficial for the promotion of priestly vocations, which is a particular charism of the Society of Jesus Christ the Priest. Once again, it is unfair and unreasonable to infer that the priests, by employing only males in this service, deem women to be unworthy in any way. Also, while it is a particular charism of the Society of Jesus Christ the Priest to foster vocations to the priesthood, that does not mean, nor will you find, that they ignore the vocations of young women to the consecrated life, nor of young men and women to holy marriages.

5. Allegation: Reducing visits to homebound parishioners compared to Extraordinary Ministers

– Response: Extraordinary ministers of Holy Communion have no “right” to administer Holy Communion at all—whether within the Holy Mass or outside of it. The administration of Holy Communion is proper to the clergy; and extraordinary ministers may only be used when there is a true necessity (Instruction Ecclesiæ de mysterio, art. 8, §1). Therefore, the priests are obliged to administer Holy Communion to the homebound if they are able; they may only call on an extraordinary minister if they judge there to be a true necessity. To my knowledge, now that the priests are settled in Platteville, they are known to be consistent and diligent in this aspect of their priestly ministry.

6. Allegation: Lack of support for families suffering loss of a loved one with inappropriate comments at a funeral

– Response: I have known the priests to be quite supportive and attentive to grieving families. As for the comments about hell and purgatory, it is natural for the Last Things to be discussed at the time of a funeral. While it would be gravely wrong for a priest to declare that the deceased is in or deserves hell, there is no indication that this has ever been done by the priests of the Society. At the time of a loved one’s death, it is very important for priests and deacons to remind the faithful to pray for the departed and to have Masses offered for them in order to help make satisfaction for the temporal punishment due them for their sins (purgatory). If a soul is in heaven it can do no harm. If the soul is in purgatory, it can do great good.

7. Allegation: Insisting on an open flame candle at a nursing home that prohibits open flames

– Response: To my knowledge, this was an isolated incident, which was immediately resolved between Fr. Pascual and nursing home management, and in fact Mass is now regularly offered by the priests at the nursing homes.

B. Change of Worship Environment

Allegation: Worship environment has become unwelcoming and lacks joy

– Response: It is not proven that the celebrations in Platteville are lacking in due joyfulness, calling to mind also the characteristic sobriety of the Roman Rite. From other letters and communications it is also clear that what is reported in the petition is not the unanimous experience in Platteville. In fact, it is well known that the priests are reintroducing many images and practices that have never ceased to be an important part of the Church’s spiritual heritage. As for decisions about the kinds of music to be used in the Sacred Liturgy, this is prescribed by the universal liturgical norms of the Church. Also, it is the responsibility of priests to implement these norms in their parishes. Finally, it is entirely permissible for the tabernacle to be placed in a prominent, dignified place in the sanctuary; and in fact I routinely insist on this for renovation projects in the Diocese. On a personal and spiritual level, I would offer for consideration the reality that each of us is called constantly to seek real and lasting peace and serenity in our life of prayer – the very center of which, of course, is the Holy Mass. While I do not doubt that there have been some external changes at the parish nor that these changes – as change almost always does – may cause a certain unsettledness, the reality of Christ’s real presence in the Holy Eucharist is the same. God, Himself, remains constant, unchanging from age to age. I encourage each of you – as I remind myself each day – seek the interior peace and serenity that only God can grant you. Sincerely approaching your liturgical prayer with this at heart, and allowing all things to point to God, I am confident that whatever unsettledness you might be feeling will fall away and be replaced with a renewed and lasting peace in our God, who desires passionately to speak to you in the silent depths.

C. Parish Donations

Allegation: Parish donations have decreased by 50%

- Response: Parish donations often decrease when changes occur at a parish. The exact level of change at the two parishes here is not yet clear. Regardless, it would be wrong to imply that the priests should carry out their ministry in a way that is pleasing to the faithful in order to generate income for the parish. On the one hand, the priests have the responsibility to proclaim the Gospel in season and out of season, even if it is unpleasing to those whom their preaching challenges. On the other hand, it is the obligation of the faithful to support the work of the Church as a good in and of itself, irrespective of the popularity of the clergy. Financial support is not to be treated as a vote of confidence but as a gift of love. This was emphasized by Vatican II in many places (Presbyterorum ordinis, nn. 20-21; Apostolicam actuositatem, no. 21; Ad gentes, no. 36).

D. Approval of Finance Council

Allegation: Consultation with parishioners is next to non-existent; no approval of finance council

– Response: The duty of administration of the parish is entrusted to the Pastor and no other (c. 532); the Parochial Vicars participate in this according to the determinations of the Bishop and the Pastor. The Pastor never needs the approval of the finance council, pastoral council, or any other committee before making any decision (c. 536, §2, and c. 537). These councils and committees offer him insights, suggestions, and support; he can never allow them to bind him to make any specific decision, even by their unanimous vote (Instruction Ecclesiæ de mysterio, art. 5, §§2-3).

Source and great comments!

Tuesday 2 November 2010

Fidelium animae per misericoria Dei requiescat in pace. Amen.

Dies irae, dies illasolvet saeclum in favilla: teste David cum Sibylla.

Quantus tremor est futurus, quando judex est venturus, cuncta stricte discussurus!

Tuba mirum spargens sonumper sepulcra regionum, coget omnes ante thronum.

Mors stupebit et natura, cum resurget creatura, judicanti responsura.

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

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

Quid sum miser tunc dicturus? Quem patronum rogaturus, cum vix justus sit securus?

Rex tremendae majestatis, qui salvandos salvas gratis, salva me fons pietatis.

Recordare, Jesu pie,quod sum causa tuae viae: ne me perdas illa die.

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

Juste judex ultionis, donum fac remissionisante diem rationis.

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

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

Preces meae non sunt dignae: sed tu bonus fac benigne, ne perenni cremer igne.

Inter oves locum praesta, et ab haedis me sequestra, statuens in parte dextra.

Confutatis maledictis, flammis acribus addictis:voca me cum benedictis.

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

Lacrimosa dies illa, qua resurget ex favilla judicandus homo reus.

Huic ergo parce, Deus: pie Jesu Domine, dona eis requiem.