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Just a heads up that TAN books has developed a code of anyone who wants 15% off their orders at https://www.tanbooks.com/ by typing SF15 in the coupon code section at checkout. Yes, I will get a cut of the sales but the main thing is getting more reading.  Lots of solid books on the TAN website.


St John Eudes on Bad & Good Priests

In his book ‘The Priest: His Dignity and Obligations’ St John Eudes wrote that God permits bad priests as a sign that He is thoroughly angry with His people. In Chapter 11, Qualities of a Priest St John Eudes writes:

Bad priests are a sign of God’s anger

‘THE MOST EVIDENT MARK of God’s anger and the most terrible castigation He can inflict upon the world are manifested when He permits His people to fall into the hands of clerics’ who are priests more in name than in deed, priests who practice the cruelty of ravening wolves rather than the charity and affection of devoted shepherds.

Instead of nourishing those committed to their care, they rend and devour them brutally. Instead of leading their people to God, they drag Christian souls into hell in their train. Instead of being the salt of the earth and the light of the world, they are its innocuous poison and its murky darkness.

St. Gregory the Great says that priests and pastors will stand condemned before God as the murderers of any souls lost through neglect or silence. Tot occidimus, quot ad mortem ire tepidi et tacentes videmus. Elsewhere St. Gregory asserts that nothing more angers God than to see those whom He set aside for the correction of others, give bad example by a wicked and depraved life.’

Instead of preventing offenses against His Majesty, such priests become themselves the first to persecute Him, they lose their zeal for the salvation of souls and think only of following their own inclinations. Their affections go no farther than earthly things, they eagerly bask in the empty praises of men, using their sacred ministry to serve their ambitions, they abandon the things of God to devote themselves to the things of the world, and in their saintly calling of holiness, they spend their time in profane and worldly pursuits.

When God permits such things, it is a very positive proof that He is thoroughly angry with His people, and is visiting His most dreadful anger upon them. That is why He cries unceasingly to Christians, “Return, 0 ye revolting children . . . and I will give you pastors according to my own heart” (Jer. 3, 14-15). Thus, irregularities in the lives of priests constitute a scourge visited upon the people in consequence of sin.’

Good priests are a sign of God’s mercy

St John Eudes then goes on to examine the signs of good priests, and their value in God’s sight. Here is a selection of some of the qualities of God priests that are particularly needed in these times, which are a sign of divine grace:

On the other hand, the greatest effect of God’s mercy, the most precious grace He bestows upon mankind, is to send worthy priests, men after His own heart, seeking only His glory and the salvation of souls. The greatest blessing that God bestows upon a church, the most signal manifestation of divine grace, is to have a saintly shepherd, be he bishop or priest. This is indeed the grace of graces and the most priceless of all gifts for it includes within itself every other blessing and grace. What is a priest after God’s heart? He is an inestimable treasure containing an immensity of good things.

‘He is an ever burning and shining light set in the candelabra of Mother Church, burning before God and shining before men: burning in his own love for God, shining by his charity for his fellow man; burning with the perfection of his inner life, shining by the perfection of his exterior deportment; burning in fervent prayer for his people, shining by his preaching of the word of God.

The priest is a sun cheering the world by his presence and bearing. He brings heavenly blessings into every heart. He dispels the ignorance and darkness of error and radiates on every side bright beams of celestial light. He extinguishes sin and gives life and grace to the multitudes. He imparts new life to the weak, inflames the lukewarm, fires more ardently those who are aglow with the sacred flame of divine love.

He is an angel purifying, illuminating and perfecting the souls that God has entrusted to him. He is a seraph sent by God to teach men the science of salvation which is concerned only with knowing and loving Almighty God and His Divine Son, Jesus Christ. The priest is an archangel and a prince of the heavenly militia, waging constant war against the devil who strives to drag countless souls into the depths of hell.

He is a captain in the mighty army of God, always ready to battle for the glory of God and the defense of Holy Mother Church. He is ever prepared to lay siege to the world, the flesh and the devil. For him the conquest of kingdoms means only the salvation of souls for each soul is a kingdom more precious than all the empires of the world.


Holy Week Schedule

As you all know there are a lot of on-line streaming going on and on the YouTube Channel we have 2 parishes streaming LIVE during the week (& beyond) & they are doing the pre-1955 rubrics

I will post the times and links to support each parish who is contributing.

St Joan of Arc, FSSP website here

Palm Sunday Mass pre 1955 here

Daily Mass streaming regular hours

Holy Thursday at 6:30pm PST

Good Friday at 3pm PST

Holy Saturday Vigil at 7:30pm PST

Tenebrae 6:30am PST (Thursday, Friday, & Saturday)

Holy Week Liturgies Sources


Our Lady of Mt Carmel, FSSP

online donations page here

Palm Sunday pre-1955 here

Holy Thursday at 7pm MST

Good Friday at 3pm MST

Easter Vigil at 6:00pm MST

Easter Sunday at 10:30am MST


Holy Thursday Tenebrae is on WEDNESDAY evening at 7:00pm.

Good Friday Tenebrae is on MAUNDY THURSDAY evening at 9:00pm.

And Holy Saturday Tenebrae is on GOOD FRIDAY evening at 7:00pm.


St. Mary’s Oratory (website here)



A Brief Comparison of the Traditional Roman & Pian Holy Week Ceremonies


OF THE Traditional Roman & Pian HOLY WEEK CEREMONIES

From the Latin Mass Society Australia – www.lmsaus.org

“The beginning of this renewal was the work of Our predecessor … Pius XII, in the restoration of the Paschal Vigil and of the Holy Week Rite, which formed the first stage of updating the Roman Missal for the present-day mentality.” (Pope Paul VI, Missale Romanum, April 3rd 1969)


Traditional Holy Week

1.Violet vestments for Procession.

2.Folded chasuble and broad stole used.

3.An Epistle, Gradual, Gospel, Preface and Sanctus are sung. Palms are blessed on the Epistle side of the altar. This rite is commonly called the “Missa sicca”.

4.Blessing of palms speaks of the power of sacramentals against the demonic.

5.Processional Cross is veiled.

6.Two cantors go into the Church & sing the chorus of Gloria Laus, facing closed doors, repeated by those outside. The cantors then sing each verse, those outside sing the chorus. The Subdeacon then bangs the door thrice with the foot of the Processional Cross and all enter.

7.Procession ends as normal, Mass commences with the prayers at the foot of the altar.

8.Passion is distinct from the Gospel, which is sung by the deacon of the Mass.

9.Passion begins with the Institution of the Eucharist (Matt 26:1-35).

Pian Reform

1.Red vestments for Procession.

2.Both are suppressed.

3.The Epistle, Gradual, Preface and Sanctus are no longer sung. Blessing of palms takes place on a table, facing the people.

4.These prayers are suppressed.

5.Processional Cross is unveiled.

6.Doors are eft open. Gloria Laus is one of many processional chants.

7.Procession ends with a new prayer facing the people. The prayers at the foot of the altar are suppressed.

8.No proper Gospel.

9.Matt 26:1-35 is suppressed.


Traditional Holy Week

The prayers “Against the Church’s persecutors” and “for the Pope” are said

Pian Reform

Both prayers are suppressed.



Traditional Holy Week

Passion begins with the Institution of the Eucharist (Mark 14: 1-31).

Pian Reform

Mark 14: 1-31 is suppressed.



Traditional Holy Week

Passion begins with the Institution of the Eucharist (Luke 22: 1-39).

Pian Reform

Luke 22: 1-39 is suppressed.



Traditional Holy Week

1.Priests and deacons in choir wear the usual choir dress and put on a stole for Communion.

2.Communion is given with hosts consecrated at any Mass.

3.The washing of feet is a separate ceremony outside of Mass and not done in the sanctuary.

4.A second host is consecrated, to be consumed by the priest on Good Friday. This host is placed in the chalice and brought to the altar of Repose.

5.The Confiteor is recited before Holy Communion.

6.The veiled cross remains on the altar, accompanied by two candlesticks.

7.Vespers is sung after Mass.

Pian Reform

1.Introduction of the stole as part of the choir dress of priests.

2.Communion is given with hosts consecrated on Holy Thursday.

3.The washing of feet is allowed to be inserted into Mass after the homily.

4.There is no second host. The priest and laity receive from the ciborium on Good Friday.

5.Confiteor is suppressed.

6.The cross and candlesticks are removed during the stripping of the altar.

7.Those who attend the liturgy today are dispensed from Vespers.



Traditional Holy Week

1.Name: “Mass of the Presanctified” or “Feria Sexta in Parasceve”.

2.Crucifix and candlesticks are on the altar.

3.The priest, wearing a black chasuble, prostrates. The servers spread a single cloth on the bare altar.

4.The Gospel is distinct from the Passion.

5.Seventh Solemn Oration titled: “For Heretics and Schismatics”.

6.No kneeling at the prayer for the Jews.

7.The crucifix is taken down from the altar and laid on a purple cloth between the bottom step of the altar and the ground to be venerated by the ministers and clergy.

8.The Blessed Sacrament returns in a procession of equal solemnity to that of Holy Thursday. The celebrant brings It back whilst the Vexilla Regis is sung.

9.The Host is incensed.

10. The Orate Fratres is recited without the usual response.

11. The Our Father is recited by the priest alone.

12. A fraction of the Host is placed in the wine. The prayer for consuming the Precious Blood is omitted.

13. Holy Communion is not given.

14. Vespers is sung after Mass.

Pian Reform

1.Name: “Solemn Liturgical Action”.

2.The altar is completely bare.

3.The priest, wearing only the alb and stole, prostrates. The altar is not dressed until Communion time.

4.The distinct Gospel is suppressed.

5.Seventh Solemn Oration changed to: “For the Unity of the Church”.

6.Kneeling at the prayer for the Jews.

7.A procession of the crucifix from the sacristy is created. It is then held by two acolytes on the top step of the altar to be venerated by the ministers and clergy.

8.The importance of the Eucharistic procession is downplayed (along with references to Mass). The Vexilla Regis is suppressed.

9.Incensing the Host is suppressed.

10. Prayers that make reference to sacrifice are suppressed.

11. The Our Father is recited by the priest and people.

12. Placing a fraction of the Host into the wine is suppressed.

13. Holy Communion is given.

14. Those who attend the liturgy today are dispensed from Vespers.


Traditional Holy Week

1.The fire is started using flint.

2.The fire and the grains of incense are blessed outside the church. The fire is passed to the tricereo (three candles).

3.The Candle remains unlit on its stand, always on the Gospel side.

4. The Exsultet begins whilst the Candle is unlit, grains of incense are fixed into the Candle, it is then lit by the deacon.

5. Twelve Lessons are sung.

6. The Litany is sung after the blessing of the baptismal water, before Mass.

7. The baptismal water is blessed at the font in the Baptistry. Catechumens are received at the entrance of the church, baptised and then enter into the nave.

8. Does not exist.

9. Does not exist.

10. Mass begins with the prayers at the foot of the altar.

11. Mass ends with a contracted form of Vespers.

Pian Reform

1.The fire is lit before the ceremony starts.

2.A blessing of the Candle is introduced. The Candle is held and carried by the deacon for the first part of the ceremony.

3.At each Lumen Christi all genuflect toward the Candle. It is then placed in the center of the sanctuary.

4.The symbolism of the Exsultet is stripped away and its fundamental nature as a diaconal blessing is distorted.

5.Four Lessons are sung.

6.The Litany is divided into two parts, the baptismal water is blessed in the middle of the Litany.

7.Introduction of placing the baptismal water in a basin in the middle of the sanctuary, the celebrant faces the people throughout the blessing.

8.Creation of the ‘Renewal of Baptismal Promises’.

9.Introduction of the Our Father recited by everyone present, often recited in the vernacular.

10.Prayers at the foot of the altar are suppressed.

11.Mass ends with a contracted form of Lauds.

NB. The reform changed the Vigil from one wrong time to another. The Vigil starts with a fire lighting ceremony, this is done when the fire is going down, not when it has been down for several hours.

For more info please visit Pre-1955 HOLY WEEK RESOURCES

Holy Water, St Peter Martyr Water, St Vincent Ferrer Water & other Sacramentals for Bodily Health

You may know of the protection of holy water but did you know about other sacramentals? Wine? Other water? I’ll provide the prayers of Holy Water, wine, and other sacramentals below for you to look at.


Some minor changes have been made in this rite, such as the omission of certain words, putting salt into the water only once, and the use of the short conclusion for the orations (see “Ephemerides Liturgicae” 75 [1961] 426). The holy-water font is a counterpart of the baptismal font; and the sacramental use of holy water is related to the great sacrament of water, baptism. Easter is the day par excellence for baptism, and every Sunday is a little Easter. Consequently, on the Lord’s day the Church blesses water to be used in the ceremony of renewal of baptism, for as often as she sprinkles us with the blessed water a sign is given us of that sacrament which once bestowed the gift of life. The rubrics direct that the water may be blessed either in the church proper or in the sacristy. For the edification of the people it might be well to perform this blessing in the sight of the people, at least occasionally. The practice of putting salt into the water comes no doubt from the incident of the miraculous cure of the poisonous well (see 4 Kings 2.19-21), where the prophet Eliseus used salt to purify the water of the well.

  1. On Sundays, or whenever this blessing takes place, salt and fresh water are prepared in the church or in the sacristy. The priest, vested in surplice and purple stole, says:

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

  1. The exorcism of salt follows: God’s creature, salt, I cast out the demon from you by the living + God, by the true + God, by the holy + God, by God who ordered you to be thrown into the water- spring by Eliseus to heal it of its barrenness. May you be a purified salt, a means of health for those who believe, a medicine for body and soul for all who make use of you. May all evil fancies of the foul fiend, his malice and cunning, be driven afar from the place where you are sprinkled. And let every unclean spirit be repulsed by Him who is coming to judge both the living and the dead and the world by fire.

All: Amen.

Let us pray.

Almighty everlasting God, we humbly appeal to your mercy and goodness to graciously bless + this creature, salt, which you have given for mankind’s use. May all who use it find in it a remedy for body and mind. And may everything that it touches or sprinkles be freed from uncleanness and any influence of the evil spirit; through Christ our Lord.

All: Amen.

Exorcism of the water:

God’s creature, water, I cast out the demon from you in the name of God + the Father almighty, in the name of Jesus + Christ, His Son, our Lord, and in the power of the Holy + Spirit. May you be a purified water, empowered to drive afar all power of the enemy, in fact, to root out and banish the enemy himself, along with his fallen angels. We ask this through the power of our Lord Jesus Christ, who is coming to judge both the living and the dead and the world by fire.

All: Amen.

Let us pray.

O God, who for man’s welfare established the most wonderful mysteries in the substance of water, hearken to our prayer, and pour forth your blessing + on this element now being prepared with various purifying rites. May this creature of yours, when used in your mysteries and endowed with your grace, serve to cast out demons and to banish disease. May everything that this water sprinkles in the homes and gatherings of the faithful be delivered from all that is unclean and hurtful; let no breath of contagion hover there, no taint of corruption; let all the wiles of the lurking enemy come to nothing. By the sprinkling of this water may everything opposed to the safety and peace of the occupants of these homes be banished, so that in calling on your holy name they may know the well-being they desire, and be protected from every peril; through Christ our Lord.

All: Amen.

  1. Now the priest pours the salt into the water in the form of a cross, saying:

May this salt and water be mixed together; in the name of the Father, and of the Son, + and of the Holy Spirit.

All: Amen.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God, source of irresistible might and king of an invincible realm, the ever-glorious conqueror; who restrain the force of the adversary, silencing the uproar of his rage, and valiantly subduing his wickedness; in awe and humility we beg you, Lord, to regard with favor this creature thing of salt and water, to let the light of your kindness shine upon it, and to hallow it with the dew of your mercy; so that wherever it is sprinkled and your holy name is invoked, every assault of the unclean spirit may be baffled, and all dread of the serpent’s venom be cast out. To us who entreat your mercy grant that the Holy Spirit may be with us wherever we may be; through Christ our Lord. All: Amen.

-On Sundays after the water is blessed and before Mass begins the celebrant sprinkles the altar, himself, the ministers, and the people as prescribed in the Missal and in the ceremony of the Ritual given below.

-Christ’s faithful are permitted to take holy water home with them to sprinkle the sick, their homes, fields, vineyards, and the like. It is recommended too that they put it in fonts in the various rooms, so that they may use it to bless themselves daily and frequently.


on the Feast of St. John, Apostle and Evangelist

At the end of the principal Mass on the feast of St. John, Apostle and Evangelist, after the last Gospel, the priest, retaining all vestments except the maniple, blesses wine brought by the people. This is done in memory and in honor of St. John, who drank without any ill effects the poisoned wine offered to him by his enemies.

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

If it please you, Lord God, bless + and consecrate + this vessel of wine (or any other beverage) by the power of your right hand; and grant that, through the merits of St. John, apostle and evangelist, all your faithful who drink of it may find it a help and a protection. As the blessed John drank the poisoned potion without any ill effects, so may all who today drink the blessed wine in his honor be delivered from poisoning and similar harmful things. And as they offer themselves body and soul to you, may they obtain pardon of all their sins; through Christ our Lord.

All: Amen.

Lord, bless + this creature drink, so that it may be a health- giving medicine to all who use it; and grant by your grace that all who taste of it may enjoy bodily and spiritual health in calling on your holy name; through Christ our Lord.

All: Amen.

May the blessing of almighty God, Father, Son, + and Holy Spirit, come on this wine (or any other beverage) and remain always.

All: Amen.

It is sprinkled with holy water. If the blessing is given privately outside of Mass, the priest is vested in surplice and stole and performs the ceremony as given above.


on the Feast of St. John, Apostle and Evangelist

At the end of Mass, after the last Gospel, the following is said:

Psalm 22

(for this psalm see Rite for Baptism of Children)

After the psalm: Lord, have mercy. Christ, have mercy. Lord, have mercy. Our Father (the rest inaudibly until:)

P: And lead us not into temptation.

All: But deliver us from evil.

P: Save your servants.

All: Who trust in you, my God.

P: Lord, send them aid from your holy place.

All: And watch over them from Sion.

P: Let the enemy have no power over them.

All: And the son of iniquity be powerless to harm them.

P: Then if they drink anything deadly.

All: It will not harm them.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Holy Lord, almighty Father, everlasting God, who willed that your Son, co-eternal and consubstantial with you, come down from heaven and in the fulness of time be made flesh for a time of the blessed Virgin Mary, in order to seek the lost and wayward sheep and carry it on His shoulders to the sheepfold, and to heal the man fallen among robbers of his wounds by pouring in oil and wine; may you bless + and sanctify + this wine which you have vintaged for man’s drink. Let all who taste or drink of it on this holy feastday have health of body and soul; by your grace let it be a solace to the man who is on a journey and bring him safely to his destination; through Christ our Lord.

All: Amen.

Let us pray.

Lord Jesus Christ, who spoke of yourself as the true vine and the apostles as the branches, and who willed to plant a chosen vineyard of all who love you, bless + this wine and empower it with your blessing; so that all who taste or drink of it may, through the intercession of your beloved disciple John, apostle and evangelist, be spared every deadly and poisonous affliction and enjoy bodily and spiritual well-being. We ask this of you who live and reign forever and ever.

All: Amen.

Let us pray.

God, who in creating the world brought forth for mankind bread as food and wine as drink, bread to nourish the body and wine to cheer the heart; who conferred on blessed John, your beloved disciple, such great favor that not only did he himself escape the poisoned potion, but could restore life by your power to others who were dead from poison; grant to all who drink this wine spiritual gladness and everlasting life; through Christ our Lord.

All: Amen.

It is sprinkled with holy water.

“St. Vincent Ferrer Water”

Blessing of Water for the Sick in Honor of St. Vincent Ferrer

V: Our help is in the name of the Lord.
R: Who made heaven and earth.

V: Blessed be the name of the Lord.
R: Both now and forevermore.

V: Lord, heed my prayer.
R: And let my cry be heard by you.

V: The Lord be with you.
R: And with your spirit.

Let us pray.

We humbly appeal to your majesty, O Lord, asking that as you once blessed the rock in the desert, letting a copious flow of water come forth when Moses struck it twice with his rod, thus typifying by this double stroke the mystery of your passion and the two wooden beams of the cross; so now you may again hallow with your bounteous blessing this water by the mystery of the same holy cross. And let every sick person who drinks of it or is sprinkled with it forthwith experience the healing effect of your blessing; through Christ our Lord. R: Amen. I bless this water in the name of God + the Father almighty, who created this pleasing element for man’s use ennobling it by His wondrous power to wash away the stains of both body and soul; to be drink for the thirsty; cool refreshment for those suffering from the heat; a means of travel for seafarers; and who in water and by the water in the universal deluge–when the cataracts of heaven poured down rain for forty days and forty nights, yet sparing the lives of the eight people in the Ark–prefigured the sacrament of the New Covenant. May He now bless + and hallow + this water, so that by the invocation of His holy name and that of St. Vincent, it may heal the sick, strengthen the infirm, cheer the downcast, purify the unclean, and give full well-being to those who seek it; in the name of the Fa+ther, and of the +Son, and of the Holy + Spirit.

All: Amen.

The priest, touching the vessel of water with a relic or image of St. Vincent, says: Let us pray. Lord, hear our entreaties, and by the merits of St. Vincent, whose relic (or image) we apply to it, pour out your constant bless+ing on this element, water, and let it be a health-giving drink to those who use it.

R: Amen. In the name of the Fa+ther, and of the +Son, and of the Holy + Spirit.

R: Amen. This sign of the cross should be traced with the relic or image. Then the priest says; Antiphon: May St. Vincent be with us in the twilight of life to lead us on the sure path to Christ.

V: Pray for us, St. Vincent.
R: That we may be worthy of the promises of Christ.

Let us pray.

God, who has granted that a multitude of people acknowledge your name through the preaching of your confessor, Vincent; we beg you that it be our lot to have Him as our reward in heaven whom he announced on earth as the Judge who is to come; through Christ our Lord.

R: Amen.

Benedictio Aquae in Honorem S. Vincentii Ferrerii Pro Infirmis

Sacerdos stolam deferens dicat:

V. Adjutórium nostrum in nómine Dómini.
R. Qui fecit cælum et terram.

V. Sit nomen Dómini benedíctum.
R. Ex hoc nunc, et usque in sæculum.

V. Dómine, exáudi oratiónem meam.
R. Et clamor meus ad te véniat.

V. Dóminus vobíscum.
R. Et cum spíritu tuo.


Majestátem tuam, Dómine, súpplices exorámus ut qui in desérto erémi petram benedixísti, ut bis a virga Móysi percússa, aquæ ex ea largíssime egrederéntur, et géminam illam percussiónem sacraméntum Passiónis et duo ligna Crucis significáre voluísti, tua quoque benignitáte et cleméntia per ejúsdem sanctæ Crucis mystérium, aquam istam larga bene+dictióne sanctífices, ut omnis infírmus, qui de ea bíberit, vel ex ea aspérsus fúerit, séntiat statim salutárem tuæ benedictiónis efféctum. Per Christum Dóminum nostrum.

R. Amen.

Benedíco hanc aquam in nómine Dei Pa+tris omnipoténtis, qui hoc ad usum humánum gratum creávit eleméntum, ut sit sórdium lavácrum córporis et ánimæ, mira omnipoténtia elevátum; potum sitiéntibus tríbuat, refrigérium sit æstuántibus, via et sémita navigántibus; et qui in aqua et per aquam in mundi univérsi submersióne sacraméntum novæ legis præsignávit, cum octo ánimas salvávit in arca super eam ambulánte, apértis cataráctis cæli plúere fecit eam quadragínta diébus et quadragínta nóctibus super terram, hanc aquam bene+dícat, et sanctí+ficet, ut ad sui sancti nóminis et sancti Vincéntii invocatiónem ægrótum sanet, consólidet infírmum, dejéctum érigat, immúndum puríficet, ac peténti ab eo salútem poténter restítuat. In nómine Pa+tris, et Fí+lii, et Spíritus + Sancti.

R. Amen.

Targens Sacredos vas aquae Reliquia vel Imagine sancti Vincentii dicat: Oremus Adésto, Dómine, supplicatiónibus nostris, et eleménto huic aquæ méritis sancti Vincéntii, cujus Relíquia vel (Imágine) tángitur, virtútem tuæ iterátæ bene+dictiónis infúnde, ut bibénti fiat potus ad salútem. In nómine Pa+tris, et Fí+lii, et Spíritus + Sancti.

R. Amen.

Quatuor Cruces in hac Oratione praesignatae fieri debent cum Reliqua vel Imagine. Sacerdos dicat Ant.: Adsit nobis propítius in hujus vitæ véspere, ad Christum nos Vincéntius tuto ferens itínere.

V. Ora pro nobis, beáte Vincénti.
R. Ut digni efficiámur promissiónibus Christi.


Deus, qui géntium multitúdinem, mira beáti Vincéntii Confessóris tui prædicatióne, ad agnitiónem tui nóminis veníre tribuísti: præsta, quæsumus; ut, quem ventúrum Júdicem nuntiávit in terris, præmiatórem habére mereámur in cælis Christum Dóminum nostrum. R. Amen.

[The original blessing in Latin is taken from the Breviarium Juxta Ritum S. Ordinis Praedicatorum issued under the authority of Fr. Emmanuel Suarez, Master of the Order of Preachers, in 1952. The translations, slightly modified, are taken from The Roman Ritual, translated by Philip T. Weller, S.T.D., and published in 1964 by the Bruce Publishing Co.]


Blessing of Water with the Relics of St. Peter Martyr

“St. Peter Martyr Water”

V: Our help is in the name of the Lord.
R: Who made heaven and earth.

V: The Lord be with you.
R: And with your spirit.

Let us pray.

God, who for man’s salvation instituted the most wonderful mysteries in the element of water, hearken to our prayer, and pour forth your blessing + on this element, water, which we now make holy in the name of St. Peter the Martyr. By the intercession of this martyr of yours let it prove a salutary remedy for your faithful, driving out evil spirits and warding off illness and suffering of body and spirit. May all who drink of it or are sprinkled with it be delivered from every affliction of body and soul and regain health in their whole being; through Christ our Lord. R: Amen. Let us pray. Almighty everlasting God, we humbly appeal to your mercy and goodness to graciously bless + by your indescribable power these your faithful people, who come to venerate the relics of St. Peter Martyr and beg his intercession. Delivered by your martyr’s prayers from every affliction of mind and body, protected by your mercy here and everywhere, and saved by your grace, may they deserve, after this life has run its course, to attain the joys that are unending; through Christ our Lord.

R: Amen.

Benedictio Aquae cum Reliquiis S. Petri Martyris

Sacredos stolam rubram deferens dicat:

V. Adjutórium nostrum in nómine Dómini.
R. Qui fecit caelum et terram.

V. Dóminus vobíscum.
R. Et cum spíritu tuo.


Deus, qui ad salútem humáni géneris máxima quaeque sacraménta in aquárum substántia condidísti, adésto propítius invocatiónibus nostris, et eleménto huic aquae, quod beáti Petri Mártyris tui virtúte consignámus, virtútem tuae bene+dictiónis infúnde: ut, per intervéntum ejúsdem Mártyris tui, sit fidélibus tuis in remédium salutáre, daémones ab eis ejíciens, morbos ac infirmitátes córporis et ánimae repéllens, et praesta, ut, quicúmque eam súmpserint, vel ea aspérsi fúerint, ab omni adversitáte ánimae et córporis liberéntur et utriúque hóminis recípiant sanitátem. Per Christum Dóminum nostrum. R. Amen. Orémus. Imménsam cleméntiam tuam, omnípotens aéterne Deus, humíliter implorámus: ut hos fidéles tuos, ad relíquias beáti Petri Mártyris devote accedéntes, et ejus suffrágia postulántes, tua ineffábili virtúte bene+dícere dignéris, ut, per intervéntum ejúsdem Mártyris tui, ab omni aegritúdine mentis et córporis liberáti, tuáque hic et ubíque misericórdia custodíti et grátia salváti, post hujus quoque viae ac vitae cursum, ad aetérna mereántur gáudia perveníre. Per Christum Dóminum nostrum.

R. Amen.