Expositio In Missa (Incertus) (Appendix VIII)

Appendix VIII. Exposition on the Mass. 1. The Lord be with you (from the Isidoriana, ch. 84). He greets the people and prays that the Lord may be with them. And with your spirit: the response of the people, and a prayer, that just as the priest prayed that the Lord might be with the people, so also the people pray that the Lord may be with the spirit of the priest. When the priest says Let us pray, he asks all to pray, that his prayer may be heard by the Lord. And when he says Through our Lord Jesus Christ your Son, the priest prays to the Lord Father, that through his Son, who is our Lord equally as the Father, the prayer may be accomplished. When he says Who with you lives and reigns, God in the unity of the Holy Spirit, he wishes the people to believe and understand that the Son lives and reigns with the Father without beginning and without end, and is God, just as the Father is God; and that there is one power of the Holy Spirit with the Father and the Son, and one substance, and in all things a unity of the Godhead.

Through all the ages of ages. The Son himself, together with the Father in the unity of the Holy Spirit, just as before all ages he was and lived in divinity, so also in the present age and in the future, where the just will remain with the holy angels and the unjust will be tormented with the devil, is believed to live equally with the Father and the Holy Spirit, and to be bounded by no end. Amen is the confirmation of the prayer by the people, and in our language it can be understood as if all were saying: "So may it be, as the priest has prayed"; but its proper interpretation is: "Truly," or "faithfully." Lift up your hearts. The priest admonishes the people to lift their hearts upward, that is, above themselves, to the almighty Lord, and to pray faithfully that help may come to them from above from the heavenly Lord, by whom all things were created. We have them to the Lord. The response of the people, that just as the priest commanded them to hold their hearts upward, so they profess to hold them. Let us give thanks to the Lord God. The priest gives thanks to God according to the profession of the people, because he has confessed that he is intent upon the Lord. It is worthy and just. The people together with the priest give thanks to God, because it is just and worthy to give thanks to God with a worthy prayer, since we have received all good things from him in the name of the Lord. Amen.

It is truly worthy and just, equitable and salutary. The priest confirms the profession of the people, and says that it is truly worthy and just to render thanks to God for all things; and that it is equitable, that is, right or equal; and salutary, that is, full of salvation, that we render thanks to him who at least gave us eternal salvation. We always and everywhere give thanks to you. The priest, turning to the Lord after the profession of the people, speaks as if to one present, because we are always in the presence of the Lord, as he himself sees our thoughts, and the priest says that he gives thanks both for himself and for the people. Lord, because he is the ruler of all, and all things are under his dominion. Holy, because he is holy, and through whom all things are holy, because you created all things holy and good. Father: in Greek we are called pater, in Latin genitor, because he himself begot the Son without any defilement or corruption. Father in Latin is said from patrando, that is, from perpetrating, which is from perfecting or helping, because he himself made all things that are made. And he helps all things that are helped, and he wished us to become his adopted sons through the sanctification by which he sanctified us. Almighty, because he can do all things, therefore he is called almighty, and no word is impossible for God. Eternal God: that is, the distinction between eternal, perpetual, and temporal. Eternal is that which has no beginning, nor will have an end, but always was, and is, and will be.

That which is perpetual began to exist and will have no end. That which is temporal had a beginning and will have an end. And therefore here it is said "Eternal God," because He neither began to be nor ceases to be, but always is. "God" is said from "loving," because He loves all things, and governs, and created. And otherwise "God" is said from "divinity," because He is divine, and knows all things, and divides all things as He wills. Through Christ our Lord. "Christ" in Greek is called "anointed" in Latin. This Christ was ineffably begotten from the Father before all beginnings, as it pleased Him: the Holy Spirit came into the Virgin Mary, and anointed her womb with a divine anointing, and He was conceived from the Holy Spirit, and born from the Virgin Mary. For also in the Old Testament, priests and kings were anointed, and therefore they were called "christs," because they were anointed with a temporal anointing. This Christ, through whom we give thanks to the Father, is eternally Christ, and is called eternal with the Father; and through Him we are redeemed, through whom we give thanks to the Father; and He Himself is our Lord God, because He rules over us. Through whom the angels praise your majesty. Through Christ Himself, through whom we give thanks to the Father, the Angels praise the majesty of the Father, because He Himself is equal to the Father in divinity. "Majesty," because the power of God is greater than that of men. The angels praise the majesty of God through Christ, because Christ together with the Father created the angels.

Angel" in Greek is interpreted in Latin as "messenger." "Angel" is a name of office, not of nature, for they announce, but they are naturally spirits. The Dominions adore. They praise and adore the majesty of God the Father through the Son. The Dominions are an order of angels. There were ten orders of angels. The tenth order fell and was turned through pride into the devil. Nine, however, remained in their sanctity. These are their names: Angels, Archangels, Virtues, Principalities, Powers, Thrones, Dominions, Cherubim, Seraphim. The names of these last two are not Latin. "Cherubim" is interpreted as "fullness of knowledge." "Seraphim" is said to mean "fire." The other names of the aforementioned orders are Latin, except for Angels and Archangels. Angels are called messengers, Archangels are called exalted messengers. But Pope Gregory the Roman, in his homily on the Gospel lesson "There were publicans and sinners approaching Jesus to hear him," expounded most fully on these orders. We, however, let us return to our subject. The Powers tremble. It is said concerning the aforementioned orders: it is not said because the aforementioned orders are corporeal, but it is said in our manner, because we are accustomed to tremble and fear before our masters. But it says "tremble" so that we may understand that all things celestial, terrestrial, and infernal tremble and fear before the sight of the divine Majesty.

ii. The heavens and the powers of the heavens. The heavens themselves obey the divine vision, because they do not have the power to show themselves clear or cloudy. The powers of the heavens are the aforementioned orders of angels, as Gregory testifies in his homily on the Gospel reading: "There will be signs in the sun, moon, and stars." And the blessed seraphim. For concerning the seraphim, it has been said above. With shared exultation they concelebrate. All the preachers of the majesty of God the Father through Christ concelebrate equally with united exultation. With whom. This is our supplication, that the heavenly Father himself through Christ his Son, through whom we give thanks to him for all things, may deign to admit our voices and join them to the voices of the aforementioned orders of angels. With humble confession saying. That is, with humble confession. What is more humble to confess than to commend ourselves to the eternal Father through the eternal Son, and to presume nothing from our own conscience or goodness, and, according to the angelic voices, always to believe and proclaim him essentially holy? Holy, Holy, Holy. John the Evangelist wrote in the book of the Apocalypse that he saw twenty-four animals standing before the throne of God and the Lamb, incessantly saying: "Holy, Holy, Holy, Lord God of Hosts," etc. For it is said three times "Holy" in order to signify that the Father is holy, the Son is holy, and the Spirit of the Father and the Son is holy.

But although "sanctus" is said in three ways, we do not say "sancti" in the plural number, but "sanctus" in the singular, so that one sanctity and one eternity may be understood in these three persons. i. Lord God Sabaoth. "Sabaoth" is usually interpreted by many as "almighty," but by many as "of hosts." So that he himself is the Lord God, and he himself arranges all the armies of angels and men. "The heavens and the earth are full of your glory." The same, so that his glory governs the heavens and the earth, and those who are in the heavens and those who are on earth glorify and honor his name. "Hosanna in excelsis." How is "Hosanna" now said corruptly? Previously it was said "Osiana." "Osi" is an interjection of one praising, or of one magnifying a cause. "Anna" means "save." But "Hosanna" is said corruptly, and can be understood as "save," or "make safe." "In excelsis," that is, "in the heights." "Blessed is he who comes in the name of the Lord. Hosanna in excelsis." When Christ came to Jerusalem, and descended from the Mount of Olives, then the children of Israel cried out, saying: "Blessed is he who comes in the name of the Lord"; but what did that coming of Christ to Jerusalem signify, if not the future resurrection, when he will come to judge the living and the dead, and will appear to us in the same flesh in which he suffered for us? and then in the name of Jesus we shall all bend the knee, of the celestial, the terrestrial, and the infernal, etc., which the Apostle said.

Therefore, most merciful Father. "Te igitur" means "you therefore," most merciful Father. "Clemens" is said as if "clara mens" (clear mind), or "abundans" (abundant), and "clementissime" (most merciful) as if "clarissima mente" (with the clearest mind) or "abundantissime" (most abundantly), because He Himself is most clear in mind and most merciful Father. We do not call Him merciful and compassionate because He is composed of bodily members, or of heart, or mind, as a man is; but we call Him merciful and compassionate so that we may feel and understand that mercy and compassion from Him upon us, from which we must be saved. Through Jesus Christ. Jesus in Greek is called in Latin "Salvator" (Savior) or "salutaris" (salutary). Savior because He saves His people from their sins. He saves from sins because He has the power to forgive sins, as He Himself said: "But that you may know that the Son of Man has power on earth to forgive sins" (Matthew 9:6). He is called "salutaris" because He gives us salvation, so that, if we keep His commandments, we are able to obtain eternal life. Your Son, namely your only-begotten Son, because He is the only-begotten from the substance of the Father, but we are adopted sons through Him who is the only-begotten, proceeding from the Father, coeternal with the Father; and therefore through Him we humbly petition the Father, saying:

We suppliantly ask and entreat you. "Supplices," that is, humble. "Uti accepta habeas et benedicas." "Uti," that is, that you may receive and bless. These gifts, these offerings, these holy and undefiled sacrifices. Gifts are those which are given by will. Offerings are those which are offered for some service and reward, just as we offer to God, that our sins may be forgiven. Sacrifices are those which are already consecrated with prayers. "Illibata" is the same as undefiled, and free from every stain of malice. Then are gifts and sacrifices undefiled, when they are offered without the stains of scandals, and acquired by just labor. Not, as many err, who say that "illibata" means not dedicated. Read the seven Conferences of the Fathers, and in the second Conference of Theonas, in no chapter will you find what "illibata" are. In the first place, which we offer to you. That is, which we offer to you, for whom they are offered indicate: in the first place they ought to be offered for your holy catholic Church. "Ecclesia" in Greek, in Latin is called "congregatio." "Catholica" is called universal, because all who believe in the Lord ought to be in one congregation. Which you deign to pacify, guard, unite, and rule throughout the whole world. Throughout the whole world you deign to guard it pacified and united. Together with your servant that one. That is, together with him who holds the seat of the apostle Peter, because the Church, in which Peter, the prince of the apostles, sat, is the head of all catholic Churches.

Therefore, because Christ says to Peter: "You are Peter, and upon this rock," etc. (Matthew 16:18). And on account of this statement, we all ought to pray for him who is in that same Church. And for our bishop, that is, for the bishop; he is our shepherd and preacher. "Remember, Lord, your servants, male and female, and all those standing around." The priest previously prayed for the apostolic see and his bishop. If a bishop celebrates Mass, he ought not to say "for our bishop," because he himself is the bishop. If a presbyter celebrates Mass, he ought to say "for our bishop." Prayer has already been offered for the superiors; afterward, prayer must be offered for the people. When the priest says, "Remember, Lord, your servants, male and female," he entreats the Lord Father that he deign to remember all who are at the office of the Mass, whether male or female, who are present. And what he says, "those standing around," refers to the males and females (who are understood) who are standing there.

Now the priest has prayed for all who came to hear the Mass; then at last he prays for those who bring their offerings. "Who offer to you this sacrifice of praise." It is called "of praise" because they first offer it for the praise of God, and afterwards for themselves and all their own, for the redemption of their souls, for the hope of their safety and well-being; and they render their vows to you, eternal, living, and true God. They offer for this reason, because the faith of all those standing around, both those offering and those not offering, is known and their devotion is noted to the living and true God. All render their vows. They are called "vows" because they are willingly promised, because we ought to vow willingly and freely. "Communicating, and honoring the memory," first of the glorious ever-virgin Mary, mother of God and of our Lord Jesus Christ, but also of your blessed apostles and martyrs. "To communicate" means to share in the memory; "to venerate" means to hold honorably in memory that the holy Virgin Mary, through the coming of the Holy Spirit, became the mother of the Son of God, Jesus Christ, who is God and man, through whom we supplicate the Father, and we ought to share the faith and believe that, with the Holy Spirit coming, the Son of God was born from her, and her virginity was not violated. "But also of your blessed apostles and martyrs." "Apostle" is called in our language "sent." "Martyr" we call "witness." The apostles are so called because they were sent by Christ.

The martyrs are so called because they are witnesses that Christ suffered for us, and they themselves suffered for Christ. Therefore, we beseech you, O Lord, graciously to accept this offering of our servitude, and also of your whole household. The priest commends his own offering, and that of all who serve God, that is, who serve the Lord, that it may please the Lord, and that he himself may be propitious to us. And dispose our days in your peace, and command that we be snatched from eternal damnation and be numbered in the flock of your elect; through Christ our Lord. Because the priest offers, he ought to pray that the priest be heard, and that the days of all be disposed in peace, and that we be snatched from eternal damnation. Concerning which our Lord Jesus Christ will say to the impious at the end of the world: "Go, accursed ones, into the eternal fire," etc. And that we may merit to be numbered among that flock of his elect by the holy angels, to whom he will say: "Come, blessed ones of my Father" (Matt. 25:34), and the rest.

Which offering, we beseech Thee, O God, Thou mayest deign to make blessed, ascribed, ratified, reasonable, and acceptable. The priest beseeches that the offering, which he offers for himself and for the people, the omnipotent Father may deign to accept as blessed, and to have as ascribed, that is, assigned, so that it may please Him. Ratified, that is, judged, so that He may judge it worthy to be offered in His sight. Reasonable, that He may deign to make it full of right reason, because then it is acceptable to Him if we, believing rightly, offer it for just reason; it is just to ask that the offering, which we reasonably offer, the omnipotent Father may make by sanctifying. So that it may become for us the body and blood of Thy most beloved Son, our Lord Jesus Christ. The Son is beloved of the Father, as the Father Himself testified from heaven, saying: This is my beloved Son, etc. (Matt. 3:17). And we ought to love Him, because He first loved us, and suffered for us.

Who, the day before he suffered, took bread into his holy and venerable hands: with eyes raised to heaven to Thee, God, his omnipotent Father, giving thanks to Thee, he blessed, broke, gave to his disciples, saying: Take and eat of this, all of you: for this is my body. In like manner, after supper was finished, he took also this glorious chalice into his holy and venerable hands: again giving thanks to Thee, he blessed, gave to his disciples, saying: Take and drink of it, all of you. For this is the chalice of my blood of the new and eternal Testament, the mystery of faith, which will be poured out for you and for many for the remission of sins. As often as you do this, you will do it in memory of me. What we have inserted, "who, the day before he suffered," that is, the day before he himself suffered for us, he wished to hand over to his disciples the mystery of his body and blood, so that they might hand it on to us. Who would ever believe that bread could be converted into flesh, wine into blood, unless the Savior himself said it, who created bread and wine, and made everything from nothing? It is easier to make something from something than to create everything from nothing.

He himself, the Savior, wished to assume a human body and join man to God, so that there might be one mediator of God and men, the man Christ Jesus; he himself wished that bread and wine be changed for us into himself, and be divinely consecrated by him, and that the faithful people believe it to be the true mystery which he himself handed on to his disciples, saying: Take and eat of this, all of you. And when he raised his eyes to heaven and gave thanks to the Father, he taught us that we must always supplicate the Father, that he might deign to perfect so great a sacrament through our hands. And when he said: "As often as you do this, you will do it in memory of me," he commanded us to be mindful of his passion; and of how much he endured for us, we ought to be mindful at all times when we celebrate this sacrament, and to place our trust in his mercy, not in our own goodness. Whence we are mindful, O Lord, we your servants, and also your holy people, of Christ your Son our Lord. We priests profess ourselves to be mindful, and we testify that the people are mindful of Christ your Son our Lord. Therefore priests ought to be faithfully mindful, because they themselves celebrate the mass, because it is a foolish petition if the petitioner does not know what he petitions. The holy people ought to be mindful for this reason, because Christ suffered not only for priests, but also for the holy people; it is said thus because, having received the faith and baptism of Christ, you are sanctified.

Now they indicate what they ought to remember, that is, both the blessed passion, and also the resurrection from the underworld, and also the glorious ascension into heaven. We ought to be mindful of the passion of your Son Christ, because he deigned to suffer for us. By his resurrection from the underworld, they were freed. We ought to recall his glorious ascension, because the human body, which he had assumed, joined to the divinity, he carried into heaven by his own majesty without any assistance. We said "without any assistance" so that it may be understood that he did not ascend into heaven by the vehicle of men, nor of angels, nor of any creature, but was raised up by the majesty of the Father, of whom he himself said in the Gospel: I and the Father are one. We offer to your illustrious Majesty from your own gifts and bounties a pure host, a holy host, an immaculate host, the holy bread of eternal life, and the cup of perpetual salvation. Lord, mindful of all your above-mentioned goodnesses, we offer to your Majesty a pure host, that is, from a pure body, because your body is pure, which we believe is made from this bread. A holy host, because you sanctified your body when you assumed man into God, and now sanctify this bread so that it may become your body. An immaculate host, because you suffered for us without the stain of sin.

The holy bread of eternal life, because you are the living bread, who descended from heaven, and you wished us to receive your body in this bread sanctified by you, and through the cup of your passion you wished us to partake of your blood; sanctify this host, that it may become for us your body and your blood. Over which you deign to look with a propitious and serene countenance. We beseech this, that the holy Father deign to look upon the good things offered by us with a pious, gentle, and clear countenance; that is, to see and to hold them as accepted. Just as you deigned to hold as accepted the gifts of your servant Abel, and the sacrifice of our patriarch Abraham, and that which your high priest Melchisedech offered to you, a holy sacrifice, an immaculate host. The Lord held the gifts of Abel as accepted, because whatever best he found, he offered to the Lord; and we ought to offer just and pure gifts to God with a pure heart. Abraham did not spare his own son Isaac, but, obedient to the Lord's command, wished to offer him.

Melchisedech was the first priest to offer bread and wine to the Lord, and therefore it is written in the Psalm: You are a priest forever according to the order of Melchisedech (Psalm 109:4). For just as Melchisedech offered bread and wine, so also Christ in his passion offered his body and blood to God the Father for us, and he wished us to imitate the mystery of his passion in the bread and wine, when, giving his disciples the bread and the cup, he said: This is my body, and this is the cup of my blood. And we must pray that, just as the offerings of the aforementioned fathers were acceptable to God, so also may ours be. We suppliantly ask you, almighty God, command that these be borne by the hands of your holy angel to your high altar in the sight of your divine majesty. We humbly request that our offerings, presented upon this altar which can be seen, the heavenly Father command to be borne by the hands of his holy angel to that high altar before his divine majesty, which we cannot see with our eyes, because it is not corporeal but spiritual. And just as we cannot investigate the divine majesty of the Father, so also we ought not to investigate those things which are in his sight, but rather to believe: that as many of us as from this participation of the altar have taken the most sacred body and blood of your Son, we may be filled with every heavenly blessing and grace through Christ our Lord.

We ought to pray to the heavenly Father, that everyone who has taken from that same altar, upon which we offer to God the Father in commemoration of His Son, our Lord Jesus Christ, the body and blood of the aforesaid Son, may deserve to receive every heavenly blessing through Christ our Lord. Also to us sinners, your servants, hoping from the abundance of your mercies, may you deign to grant some portion and fellowship with the holy apostles, and martyrs, and all the saints. All these sacrifices have been offered, both by the priest and by the people, so that almighty God may not count our sins, but may grant us a portion among His saints. Admit us, we ask, into the company of those among whom you are not the assessor of merit, but the giver of pardon. We ask this, that He who said: "On whatever day a sinner has turned back and done penance, all his sins will be forgotten before me." May He not judge the retribution of sins, but may He Himself be the giver of pardon, so that He may send us into the fellowship of the saints through Christ our Lord.

Through whom that one created all these gifts, may he himself sanctify, bless, and make them beneficial for us, so that through Christ, through whom they were made and in Christ, in whom all things were made and with whom all things were made, who is coeternal with the Father, we may always give thanks to the Father through all the ages of ages. Amen. Prompted by salutary precepts and divine, etc. By Christ’s precepts, which are full of salvation, because he himself is the salvation of the other, we are admonished and commanded, and formed by divine institution; likewise we have received the form and example from Christ our Lord, and we have dared to pray, just as he taught his disciples; and we believe in our Father, who created us, and we say: Our Father, who art in heaven. Christ said after his resurrection: I ascend to my Father and your Father. He said “his Father” in one way, “our Father” in another. “His Father” because he is the proper Son of the Father, born from the substance of the Father before all ages, coeternal with the Father. “Our Father” therefore, because he created us in time, and we are adoptive sons, and we ought to possess the heavenly inheritance of our heavenly Father, if by our works we fulfill what we have promised by the reception of faith. “Heaven” is so called from “hiding,” because it hides divine secrets. Otherwise, “heaven” is so called from “height,” because it is higher than earthly things.

We, however, say "Our Father, who art in heaven" for this reason: to show that we believe in the heavenly Bread; and just as children desire to fulfill the commands of their father, so we also desire to fulfill his commands and always strive toward heaven. "Hallowed be thy name," that is, that we may be worthy to hold his holy name in our hearts, so that just as the holy angels, who are in heaven, know and understand the sanctity of his name, so we, who are on earth, with his help, may merit to know his sanctity; so that, as in heaven, so also on earth his name may be hallowed. "Thy kingdom come," that is, that we may merit to know his kingdom and power, and that now, because of our sins, the devil may not rule over us, but his kingdom may come, as it is written in the Gospel: "The kingdom of God is within you." "Thy will be done," as in heaven and on earth: that is, that we, who are on earth, may do his will just as those who are in heaven do it. "Earth" (terra) is so called from "treading" (terendo), because it is trodden by feet. "Give us this day our daily bread." "Bread" (panis) among the Greeks is interpreted in our language as "all" (omnis). And we pray that the almighty Father may deign to grant us all sustenance, spiritual and bodily, at all times. "And forgive us our debts," as we also forgive our debtors.

For he does nothing unjust who demands a debt owed to him; but if almighty God demands all our debts from us, no one is found free without doubt; and therefore we ought to forgive our debtors their debts, so that the Almighty may forgive us ours, because He Himself said: "If you do not forgive each one his brother from your hearts, neither will your heavenly Father forgive you your sins" (Matt. 18:35). And elsewhere: "All scandals are removed from his kingdom" (Matt. 13:41); and likewise the sacrifice is not received if it is offered with scandal; but it is commanded to be set aside before the altar, until he is reconciled to his brother, and then to offer with a pure heart. And "lead us not into temptation." That is, that we may not enter into that temptation in which the devil tempts us, and consent to him; but that the Lord Himself may defend us, lest we be led into diabolical temptation, because if the Lord abandons us, we are immediately led into the snare of the devil, and therefore we ask that He Himself free us from evil, that is, from every diabolical assault. "Deliver us, we beseech You, O Lord, from all evils past, present, and future." We ask this, that He Himself, who created us pure and good, in whom there is no evil, may free us from all evils. Past evils are those which we committed before while sinning, and therefore we endure the scourges.

Future things are those which, with the devil prompting, can still come; and therefore we pray that we may be freed from all, because before the sight of God there are neither past nor future, but all things are present. With the blessed and glorious ever-virgin Mary, Mother of God, and the blessed apostles Peter and Paul and Andrew interceding for us. Invoking for our aid the Mother of God, who was virgin before birth, virgin in birth, virgin after birth. And the blessed apostles, who handed down to us the mysteries to be celebrated, that they may intercede for us, because we ourselves are not worthy to obtain pardon for past and present things, nor caution for future things, unless it be granted to us by their prayer. We have already prayed that we be freed from evils; now let us pray that, with the aforesaid saints intervening, He Himself who is powerful to free from evil may grant peace propitiously in our days. Peace from the temptation of the devil, lest we be led into it; peace from evil men, lest we suffer their scourges. That, aided by the help of your mercy. That is, aided by the help of God: That we may always be free from sin, and secure from all disturbance. That is, that we, having been forgiven our sins in the present age, may not be disturbed again by sinning, nor suffer eternal disturbance on the day of judgment. May the peace of the Lord be always with you.

Christ is eternal peace, who reconciled us to the Father through his passion, so that we would not be detained in hell on account of the sin of the first man. The priest prays that this peace may remain with the people and make all harmonious, so that we may peacefully merit to reign with Christ in heaven. And therefore we then make peace, before we receive the body and blood of our Lord Jesus Christ into our bodies, because without concord we are not worthy to receive holy communion. For gifts, if we have discord with our neighbors, are not received by the Lord before we are reconciled. Then the clergy pray, singing: Lamb of God, who takes away the sins of the world, have mercy on us. He is called Lamb because of his innocence, because he harms no man or beast; and when he is led to sacrifice, he does not injure the one killing him, but after his own death nourishes his slayer. So too Christ harmed no one, as the Apostle says: Who committed no sin, nor was deceit found in his mouth (1 Pet. 2:22). But after his passion he nourishes many of his converted persecutors through the holy communion of his body and blood, and makes them believers. He himself took away the sin of the world when he gave us forgiveness of sins.

4u. Because before his passion, both the just and sinners descended into hell, and in the Old Testament we nowhere read of remission of sins. But Christ, through penance, promised us not only remission of sins but also angelic joy, saying: "There will be joy before the angels of God over one sinner doing penance" (Luke 15:7). We beseech Christ himself, who is the innocent Lamb of God, who suffered for the salvation of the world, that he may have mercy on us, saying: "Have mercy on us." For in the Old Testament a lamb was offered for the sins of the people; and in the New Testament Christ offered himself to God the Father, in order to free the human race from sin through his passion; and therefore the Agnus Dei is then sung when the body and blood of Christ are received, so that we may all believe that it is the body and blood of that Lamb which are then taken, who took away the sins of the world by dying, and gave us eternal life by rising again, Jesus Christ our Lord, who with the Father in the unity of the Holy Spirit lives and reigns through all ages of ages. Amen.

And after the Mass is finished, the deacon says: "Ite, missa est." Deacon is called in Greek "diakonos," in Latin "minister." He announces to the people that the prayers are finished, because no one ought to leave the church before it is announced by the minister, and all respond: "Thanks be to God.