26. A Reflection on Matthew 26:63-65

The high priest said to [Jesus], “I charge you under oath by the living God: Tell us if you are the Anointed One, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the “Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.

I will begin with these opening thoughts. The world did know him. He came to his own, and his own did not receive him (Jn 1:10-11). For several years, Jesus had practiced a sincere form of Judaism and pious Jews are often referred to as sons of God. However, the Jewish Sanhedrin questioned his piety and other activities, especially the Chief Priest. They had been monitoring him and had become concerned about his apparent contempt and a lack of reverence for the Mosaic Laws, which were given to a man by God. The Chief Priest was convinced that the time had come, to have him brought before the entire Sanhedrin to answer questions about a variety of charges against him. To ensure his presence, Jesus was arrested and brought before the assembly. The most troubling charges against him was his habit of working on Sabbath Days, telling people their sins were forgiven, and assault and damage in a Temple court. On these charges and others, Jesus was found guilty of blasphemy. When rendering the verdict, Caiaphas had this to say about what Jesus had taught over the last few years, “He has spoken blasphemy! Why do we need any more witnesses?” Then he looked at the entire members of Sanhedrin, and said, “Look, now you have heard the blasphemy” (so be it). With these words, Caiaphas adjourns the meeting of the Sanhedrin. Now I will begin my reflection.

I have read this chapter many times, I read commentaries written about these verses, and I have heard many sermons based on this Biblical text. However, for reasons unknown to me, no one has approached these verses from the stand point of the history of the Roman Empire and I am not sure why? Because the Chief Priest was acting as a protector of the people and his appointment as Chief Priest was approved by the Roman Empire. Therefore, he is clearly acting in the best interest of both Israel and the Roman Empire.

Now let us look at his question, but from a Roman point of view, “Tell us if you are the Anointed One, the Son of God?” The kings and prophets of Israel where anointed and here we have a very popular rabbi being asked if he had been anointed. I do not think Caiaphas is asking if he had been anointed to perform his acts of ministry, although that is a possibility. Because the question is phased as a title, I do not think Caiaphas is addressing Jesus as a pious Jew. If he was to address Jesus in such a manner, he would say something like, blessed son of God, are you anointed?

I believe this question is political in nature and not a religious one, because Jesus did claim to be a king in a very a subtle and quiet way. During this period in history, all things political always found themselves in the presence of Roman authority and culture. It has been two-thousand years since this meeting of the Sanhedrin took place and the words of this question require us to take a trip backwards, into the history of the Roman Empire. When a Roman or someone under the authority of Rome uses the words Son of God in a title, what does it mean? It was part of the title of Caesar Augustus, his official title was “Emperor Caesar Augustus, son of god.” Although he had been dead and buried before this meeting of Sanhedrin, the title lived on. Now the question of Caiaphas is becoming clear, the Roman emperors saw themselves as gods and when someone, like Caiaphas, says to you, “are you the anointed one, son of god?” You must be very careful with your answer, because you are being asked, have you been anointed king, a son of god. If you say yes, you are challenging the authority of Rome and if you say no, you are denying you are a king. If Jesus had said yes to the question by Caiaphas, he would be seen by the Sanhedrin as declaring himself as king of Israel, which would be an open challenge to the reign of Herod. Adding the “son of god” phrase to the title had nothing to do with Jewish piety, it was a political ploy to place Jesus in the center if the wrath of Rome. Jesus, was very aware of the environment he was in, he also knew a simple yes would be a confirmation of everything Caiaphas had been saying about him, much of which were lies and distorted truths. In this context, Jesus could not say yes or no, so he returned the question Caiaphas.

“A son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.” Daniel 7:13.

After refusing to directly answer the question, I believe Jesus was silent for a minute or so, then he most likely looked right at Caiaphas and paraphrased the quote from Daniel, “You will see the | son of man | sitting at the right hand of the Mighty One and | coming on the clouds of heaven.” Jesus added, “sitting at the right hand of the Mighty One.” The right side of someone is a place of privilege and authority and by adding this to his quote from Daniel, Jesus was saying in a subtle way to Caiaphas, I have privilege, authority, and I am a better Jew than you are.

In ways that were both direct and subtle Jesus had exposed Caiaphas and was about to face his jealous anger. When egomaniacs are exposed and their hidden activities brought to light, they can be very dangerous and Caiaphas was no exception. I am not curtain if Caiaphas would call this tit-for-tat inquisition an offense against God, unless he believed it to be a form of insubordination towards the supreme authority of the Chief Priest, which his ego just might do. Nonetheless, Caiaphas did have a list of charges against Jesus, ranging from working on the Sabbath to assault in the temple. He saw Jesus as someone who habitually displayed contempt and a lack of reverence for God through continuous activities that were contrary to the religious laws (blasphemy). He had been patient for several years and now he felt the time had come for punishment. Therefore, regardless if it happened at this meeting or somewhere else, Caiaphas had enough and declared Jesus was guilty of blasphemy.

In Closing: Although Jesus never engaged in the anti-Roman behavior of the Zealots, Caiaphas was most likely telling people in his inner circle that Jesus was a descendant of King David and as such he could convert his religious renewal movement into a militia group and attempt to seize the throne in Jerusalem and attempt to remove the Romans from Israel. In this context, Jesus posed a political and an economical threat to the wealthy societies of Jerusalem and it would be beneficial if Jesus would disappear. Therefore, the kinds of statements that were being made by Caiaphas would get the attention of Rome. Jesus was aware of what was being said about him, that is why he said, “You have said so,” Clearly Jesus had no desire to give any credence to what Caiaphas had been saying about him. Nonetheless, when Jesus rode into Jerusalem on a donkey and this entrance into the city was praised by many, he was silently saying, I am the promised messianic king. This action by Jesus confirmed to others what Caiaphas had been saying and this silent proclamation by Jesus signed his death sentence. Therefore, Caiaphas declared Jesus guilty of blasphemy and found circumstantial evidence for a charge of sedition against the Roman Empire. It should be noted that Pilate, the Roman Governor, did not agree with the assessment of Jesus by Caiaphas, he did not see Jesus as a Zealot who wants to be a king. In fact, the reposts Pilate had received from the Roman army, would cast a favorable light on Jesus. At this moment, Pilate did not realize this, but that reason why Jesus did not want to be king, was because he was already king.

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Written by Dave Pflueger March 20, 2017 (c) copyrighted by Pflueger. Dave is a former Correctional Chaplain of the Pierce County Sheriff’s Department and certified for mental health peer counseling.

Divine Liturgy of St. Tikhon

The Liturgy of the Catechumens.

On Sundays, the service may begin with Asperges.

The presbyter ascends to the altar. The presbyter, standing at the altar, says the opening preparatory devotions.

Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily glorify your holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ said. You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it; You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.

At a Solemn Mass, incense is set, after which the altar and presbyter are censed. Then the appointed Psalm Verse (Introit) is said or sung. Then shall be said or sung the Kyrie.

The Kyrie

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Response: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Christ, have mercy upon us. (Christe, eleison)

Response: Christ, have mercy upon us. (Christe, eleison)

Presbyter: Christ, have mercy upon us. (Christe, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

Response: Lord, have mercy upon us. (Kyrie, eleison)

Presbyter: Lord, have mercy upon us. (Kyrie, eleison)

The Gloria in Excelsis

The Gloria is omitted during Advent, Lent, Nuptials, and Requiem Masses. All the people and ministers turn to the altar and bow, and then the presbyter says:

Presbyter: Glory be to God on high,

Response: and on earth peace, good will towards all. We praise you, we bless you, we worship you, we glorify you, we give thanks to you for your great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takes away the sins of the world, have mercy upon us. You that takes away the sins of the world, receive our prayer. You that seated at the right hand of God the Father, have mercy upon us.

For you only are holy; you only are the Lord; you only, O Christ, with the Holy Spirit, are most high in the glory of God the Father. Amen

The Collect

After the Gloria, the presbyter makes the personal sign of the cross, and turns to the people, raising the arms a little, then joins the hands, and says:

Presbyter: The Lord be with you.

Response: And with your spirit.

Presbyter: Let us pray.

Then the presbyter shall read the appropriate Collect(s) for the Day.

Response: Amen.

The Epistle

The response after the reading: Thanks be to God.

The Gradual

The deacon/presbyter prays to worthily proclaim the Gospel. After a salutation incense is set, after which the Gospel censed.

The Holy Gospel

Gospeller: The Lord be with you.

Response: And with your spirit.

Gospeller: The continuation of the Holy Gospel according to __N.__

The deacon (gospeller) then proceeds through the midst of the quire (choir area and/or sanctuary), carrying the text solemnly in the left hand, led by a crucifer, to the middle of the Nave. The people stand, turn to face the book of the Gospels, acknowledge the cross, then sign themselves on the forehead, lips and breast with their thumb.

Response: Glory be to you, O Lord.

The Holy Gospel is now read or sung.

The response after the reading: Praise be to you, O Christ.

The Sermon may be given here or at any other place, at the discretion of the presbyter.

The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses.

The Nicene Creed

Presbyter: I believe in one God:

Response: The Father Almighty, Maker of heaven and earth, And of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, True God of true God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Spirit of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day he rose again according to the Scriptures: And ascended into heaven, And seated on the right hand of the Father: And he shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end.

And I believe in the Holy Spirit, The Lord, and Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the Prophets.

And I believe one holy Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

Presbyter: The Lord be with you

Response: And with your spirit

Presbyter: Let us pray.

NOTE:  At the discretion of the presbyter, the Prayers of the Church and the General Confession may be offered first and afterwards the Offertory.

The Offertory

An appropriate Scriptural Verse is said or sung. A Hymn may be sung while the presbyter prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, after which the offerings, altar, celebrating presbyter, and people are censed. After all preparations are completed, the presbyter turns to the people and begins the responsorial for the gifts.

Presbyter: Pray everyone, that this my sacrifice and yours may be acceptable to God the Father almighty.

Response: May the Lord receive this sacrifice at your hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

The Prayers of the Church

Deacon/Presbyter: [Let us pray] for the whole state of Christ’s Church.

Deacon/Presbyter: Almighty and ever living God, who by your holy Word has taught us to make prayers, and sincere requests, and to give thanks for all people; We humbly ask you most mercifully to accept our [alms and] offerings, and to receive these our prayers, which we offer to your Divine Majesty; asking you to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess your holy Name may agree in the truth of your holy Word, and live in unity and godly love.

We ask you also, so to direct and incline the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of your true religion, and virtue.

Give grace, O heavenly Father, to all Bishops and other Ministers, that they may, both by their life and doctrines, set forth your true and lively Word, and rightly and duly administer your holy Sacraments.

And to all your People give your heavenly grace; and especially to this congregation here present; that, with gentle heart and due reverence, they may hear, and receive your holy Word; truly serving you in holiness and righteousness all the days of their life.

And we most humbly ask you, of your goodness, O Lord, to comfort and relieve all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity.

And we also bless your holy Name for all your servants departed this life in your faith and fear; asking you to grant them continual growth in your love and service, and to give us grace so to follow their good examples, that with them we may be partakers of your heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake, our only Mediator and Advocate.

Response: Amen.

The General Confession

Presbyter: You who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

Response: Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all people; We acknowledge and bewail our many sins and wickedness, which we, from time to time, most grievously have committed, by thought, word, and deed, against your Divine Majesty, Provoking most justly your wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous to us; The burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For your Son our Lord Jesus Christ’s sake, forgive us all that is past; And grant that we may ever hereafter Serve and please you in newness of life, To the honor and glory of your Name; Through Jesus Christ our Lord. Amen.

Presbyter: Almighty God, our heavenly Father, who of his great mercy has promised forgiveness of sins to all those who with hearty repentance and true faith turn to him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord.

Response: Amen.

Presbyter. Hear what comfortable words our Savior Christ said to all who truly turn to him.

Come to me, all you that labor and are heavy with burdens, and I will refresh you. St. Matt. xi. 28.

God so loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul said. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John said. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.

I St. John ii. 1, 2.

The Liturgy of the Holy Eucharist.

The Sursum Corda

Presbyter: The Lord be with you.

Response: And with your Spirit.

Presbyter: Lift up your hearts.

Response: We lift them up to the Lord.

Presbyter: Let us give thanks to our Lord God.

Response: It is proper and right so to do.

The Proper Preface

Presbyter: It is very proper, right, and our required duty that we should at all times, and in all places, give thanks to you, O Lord, Holy Father, Almighty, Everlasting God (here shall follow the Proper for the Preface, if there be one.). Therefore, with Angels and Archangels, and with all the company of heaven, we praise and glorify your glorious name; evermore praising you, and saying,

The Sanctus

Everyone either says or sings …

Holy, Holy, Holy,

Lord God of hosts,

Heaven and earth are full of your glory:

Glory be to you, O Lord Most High.

Blessed is he that comes in the name of the Lord.

Hosanna in the highest.

THE CANON OF THE EUCHARIST

The Consecration

Celebrating Presbyter: All glory be to you, Almighty God, our heavenly Father, for that you, of your tender mercy, did give your only Son Jesus Christ to suffer death on the Cross for our redemption; who made there (by his one offering of himself – once offered) a full, perfect, and sufficient sacrifice, offering, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel commands us to continue, a perpetual memory of that of his precious death and sacrifice, until his coming again:

The bell rings once.

For in the night in which he was betrayed, he took Bread; and when he had given thanks, he broke it, and gave it to his disciples, saying, “Take, eat, this is my Body, which is given for you; Do this in remembrance of me.”

The bell rings thrice for the offering of the bread.

Likewise, after supper, he took the Cup; and when he had given thanks, he gave it to them, saying, “Drink this, all of you; for this is my Blood of the New Testament, which is shed for you, and for many, for the remission of sins; Do this, as often as you shall drink it, in remembrance of me.”

The bell rings thrice for the offering of the chalice.

The Oblation

Wherefore O Lord and heavenly Father, according to the institution of your dearly beloved Son our Savior Jesus Christ, we, your humble servants, do celebrate and make here before your Divine Majesty, with these your holy gifts, which we now offer to you, the memorial your Son has commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering to you most hearty thanks for the countless benefits procured to us by the same.

The Epiclesis

And we most humbly ask you, O merciful Father, to hear us; and, of your almighty goodness, grant to bless and sanctify, with your Word and Holy Spirit, these your gifts and living elements of bread and wine; that we, receiving them according to your Son our Savior Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood.

And we earnestly desire your fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly asking you to grant that, by the merits and death of your Son Jesus Christ, and through faith in his blood, we, and all your whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present to you, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice to you; humbly asking you, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of your Son Jesus Christ, be filled with your grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him.

Be mindful also, O Lord, of your servants who are gone before us with the sign of faith, and who rest in the sleep of peace (here, the names of the recently departed are remembered). To them, O Lord, and to all who rest in Christ, grant we pray to you, a place of refreshment, light and peace.

To us sinners also, your servants, confiding in the multitude of your mercies, grant some lot and partnership with your holy Apostles and martyrs, and all your Saints into whose company we pray to you, of your mercy to admit us.

And although we are unworthy, through our many sins, to offer to you any sacrifice; yet we ask you to accept this our required duty and service; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord.

By whom, and with whom, in the unity of the Holy Spirit, all honor and glory be to you, O Father Almighty, world without end.

The Great Amen

The Great Amen is either a simple response or it is sung like a hymn.

Response: Amen.

The presbyter puts the bread down, covers the chalice and genuflects.

The Lord’s Prayer

Presbyter: And now, as our Savior Christ has taught us, we are bold to say,

Response: Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.

(For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

The Doxology is omitted from the Lord’s Prayer at all low, Nuptial, and Requiem Masses.

The presbyter now says the Prayer for the Fracture (also known as the Breaking of the Bread), and afterwards exchanges the Pax (the Peace) with the people of the congregation.

The Libera Nos

(1). The presbyter takes hold of the paten

(2). The presbyter uncovers the chalice and then genuflects. Then the presbyter takes the bread and brakes down the middle over the chalice.

(3). The presbyter breaks off a small particle of the bread.

(4). The presbyter uses the particle to make the sign of the cross over the chalice three times.

(5). The presbyter gently drops the particle into the chalice and silently says a private prayer. After the prayer, the presbyter covers the chalice.

(1). Deliver us, we ask you, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of your mercy we may be always free from sin, and secure from all disturbance. (2). Through the Jesus Christ, your Son our Lord, (3). who lives and reigns with you in the unity of the Holy Spirit, one God, world without end.

Response: Amen.

The Pax

Presbyter: (4). The peace of the Lord be always with you.

Response: And with your spirit.

(5). The bells may ring three times signaling the people to be ready to come forward for Communion.

The Agnus Dei

Everyone either says or sings

O Lamb of God, that takes away the sins of the world:

Have mercy upon us.

O Lamb of God, that takes away the sins of the world:

Have mercy upon us.

O Lamb of God, that takes away the sins of the world:

Grant us your peace.

In Masses for the Dead, instead of “Have mercy upon us,” the following is said or sung: grant them rest, grant them rest, grant them rest eternal.

A Prayer for Grace

Everyone says …

[Let not the receiving of your Body, O Lord Jesus Christ, bring judgement upon us.]

For we do not presume to come to this your Table, O merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your Table. But you are the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the body of your dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.

The presbyter now self-communes.

Then turning to the faithful, the presbyter says …

Presbyter: Behold the Lamb of God; behold him that takes away the sins of the world.

Response: I believe, O Lord, and I confess that you are truly the Christ, the son of the living God, who did come into the world to save sinners, of whom I am chief. And I believe that this is truly your own immaculate Body, and that this is truly your own precious Blood. Therefore, I pray to you, have mercy on me and forgive my transgressions, both voluntary and involuntary, of word and of deed, of knowledge and of ignorance; and make me worthy to partake without condemnation of your immaculate Mysteries, to the remission of my sins and to life everlasting. Amen.

Then the following responsorial is offered.

Presbyter: Lord, I am not worthy that you should come under my roof,

Response: but speak the word only and my soul shall be healed.

The Holy Communion

NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches.

The presbyter communes the people with the following words:

(For the host.) The Body of our Lord Jesus Christ, which is given for you, preserve your body and soul to everlasting life. Take and eat this in remembrance that Christ died for you, and feed on him in your heart by faith, with thanksgiving.

(For the chalice.) The Blood of our Lord Jesus Christ which was shed for you, preserve your body and soul to everlasting life. Drink this in remembrance that Christ’s blood was shed for you, and be thankful.

(If the body and blood are administered together.) The Body and Blood of our Lord Jesus Christ, which was given and shed for you, preserve your body and soul to everlasting life.

After communion, the presbyter performs the Ablutions, a cleansing of the sacred vessels.

The Prayers of Thanksgiving

Presbyter: Let us pray.

Response: Almighty and ever living God, we most heartily thank you, for that you do grant to feed us who have properly received these holy mysteries with the spiritual food of the most precious Body and Blood of your Son our Savior Jesus Christ; and do assure us thereby of your favor and goodness towards us; and that we are very members incorporate in the mystical body of your Son, which is the blessed company of all faithful people; and are also heirs through hope of your everlasting kingdom, by the merits of his most precious death and passion. And we humbly ask you, O heavenly Father, so to assist us with your grace, that we may continue in that holy fellowship, and do all such good works as you have prepared for us to walk in; through Jesus Christ our Lord, to whom, with your and the Holy Spirit, be all honor and glory, world without end. Amen.

The presbyter now sings or says the assigned Communion Antiphon (if it has not already been offered). With this completed, the presbyter says, “Let us pray.” Then the presbyter sings or says the Post Communion Prayer.

The Dismissal

Deacon: The Lord be with you.

Response: And with your spirit.

During regular periods throughout the year, this is said …

Deacon: Go in peace, to love and serve the Lord

Response: Thanks be to God.

During penitential seasons, this may be said …

Deacon: Let us bless the Lord.

Response: Thanks be to God.

At Requiem Masses, this is said …

Deacon: May they rest in peace.

Response: Amen.

The Blessing

Presbyter: The Peace of God, which surpasses all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the Blessing of God Almighty, the Father, the Son, and the Holy Spirit, be among you, and remain with you always.

Response: Amen.

The Final Hymn and Gospel

All stand for the final hymn. The presbyter turns off the microphone(s) and the congregation begins to sing the final hymn. As the hymn begins, the servers and other ministers gather near the alter. Using a soft voice, the presbyter greets them and then the congregation sings the final hymn. After the reading the presbyter, the servers, and the other ministers process out. 

Presbyter: The Lord be with you.

Response: And with your spirit.

Presbyter: The beginning of the holy Gospel according to St. John.

Response: Glory be to you, O Lord.

Presbyter: In the beginning was the Word, and the Word was with God, and the Word was God. The Word was in the beginning with God. All things were made by him; and without him not a thing was made that was created. In him was life; and the life was the light of men. And the light shines in darkness; and the darkness did not comprehend it. There was a man sent from God, whose name was John. He came as a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, who gives light to every man that comes into the world. He was in the world, and the world was made by him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, to them he gave the power to become the sons of God, even to them that believe on his name: Who were born, not of natural descent, nor of human decision, or will of a husband, but of God. And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

Response: Thanks be to God.

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The Pflueger Library 2017

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