Jonah 3: 1-5, 10; Psalm 25; I Cor 7: 29-31; Mark 1: 14-20

Time is running out (1 Corinthians 7: 29)

The word “time” is nuanced in Greek. In today’s Gospel, when Jesus says “This is the time of fulfillment,” he uses the Greek term kairos for “time.” Kairos is “sacred time.” The “time” used in the Corinthians passage is different and means “has been drawn together, compacted, made short.” The same word was used in classical Greek for stowing sails, packing luggage, and reducing expenses. Our modern term would be “downsizing.”

Paul addresses five situations of Christians living under distress (those married, those in sorrow, those in joy, business people, those overusing the world) which should not distract us from our devotion to God. We need a radical perspective about proper priorities in life. We need to trim our life sails, get rid of excess, and simplify our lives in order to clearly establish our life and relationship with our Creator.

Imagine making a resolution that would seek to practice the presence of God in your life every day. What would the ramifications of such an attitude produce?

Married people in distress would be more gentle with each other as God is gentle with them.

Those in sorrow would trust that God is also sorrowing with them.

Those in joy would realize that joy is meant to be shared with those less fortunate children of God.

Business people with God on their shoulder would act with integrity in all their transactions.

Those who are using the world’s resources in excess would remember that God appointed each of us to be good stewards of creation. (J. Siciliano)

So we ask ourselves:

Is there an emptiness in our lives we know we can’t fulfill on our own?

What are we doing about addressing it?

Fr. Raning
Chaplain

1.  2nd SUNDAY (2SM) MASS

When : 12  February  2012 @ 12:30 PM
Where :  St. Patrick’s  Cathedral, Parramatta

2.  3rd  SUNDAY (3SM) MASS

When  :  19  February  2012 @ 10:45 AM
Where :  Our Lady of the Way Church,  15 Troy St.,  Emu Plains

3.  4th SUNDAY (4SM)  MASS

When  :   26  February 2012 @ 10:45 AM
Where :  St. Michael’s Catholic Church, 58 Orwell St., Blacktown

4.  Valentines Party &  Show Us Your Talents Competition

When :  10th February 2012 @ 7:00 PM
Where: Bowman Hall, Campbell St.,  Blacktowm

5.  St.  Joseph  Fiesta – Patron of the Filipino Chaplaincy

When :       18th  March  2012
Where:       St. Michael’s  School Ground
Activities:  9 Day Novena  starting  9th March 2012
Raffle  Tickets @ $2.00  are now  available
Bingo  Jazz – date to be announced
Souvenir advertisements -  $ 100 full page for Business

6.   Holy  Week  Celebrations
Pabasa -  5th April 2012 @ 8:00 PM in  FilChap House
Way of the Cross – 6th April @ 11:00 AM
Easter Salubong -  8th April @ 4:30 AM

Valentines Paryty & Show Us Your Talents Competition

On Sunday is “Gaudete Sunday” because today’s Mass began with the opening antiphon: “Gaudete in domino semper” –“Rejoice in the Lord always.” Today we light the rose candle and the priest wears rose vestments to express our joy in the coming of Jesus, our savior.  The common theme running through today’s readings is one of joy, encouragement and the need of preparation required from those of us who are awaiting the rebirth of Jesus in our hearts and lives.

The readings for the third Sunday of Advent remind us that the past, present and the future coming of Jesus is the reason for our rejoicing.  The first reading tells us that we should rejoice because the promised messiah is coming as our savior and liberator, saving us by liberating us from our bondages.  St. Paul in the second reading advises us to “rejoice always” by leading a blameless, holy and thankful life guided by the Holy Spirit because Christ is faithful in his promise that he will come again to reward us.  Today’s gospel tells us that John the Baptist came as a witness to testify to the light, i.e., Jesus, and the coming of Jesus the light into the world is cause for rejoicing as he removes darkness from the world.

What should we do in preparation for Christmas?  The Jews asked the same question to John.  His answer was:

1. share with people in need of clothing and food and shelter;
2. care about the people we serve, those we live with, work with, pray and play with
3.  dare to do what is right and just.
So we ask ourselves:
What “glad tidings” do I hear for myself this Advent?
How can I share that good news with others.

Fr. Raning Creta

Chaplain

One Friday night after we had our dinner, I went to the dark BPC Hall of ACC and found out that the altar where there is the enthroned framed Beato , don’t have flowers. I was so disappointed why the flower arrangers of the weekend failed to include its altar when in fact, I always bring flowers every weekend during the formation. So out of my concern, I went outside and pick bougainvilleas and arranged it in a flower vase and placed it on the altar.
I am a volunteer catechist of the Archdiocesan Shrine of St. Anthony of Padua, Tuburan, Cebu. Our parish sent us to this Basic Catechist Formation Program of the Archdiocesan Catechetical Ministry. This is a 17 weekend catechist training program of the Archdiocese of Cebu. The venue of this catechist training program is at the Archdiocesan Catechetical Center, along C. Mina Steet, Mabolo, Cebu City. This is just at the back of the Mabolo Parish Church..
Just call me Meo, 53 years of age, a father of three (3) grown-ups and a grandfather of a five (5) year old boy, by my eldest daughter. My wishes for them, is to have them finish their respective college education and for me to be able to fulfill this, I worked hard for my children. I sent them to a good school, a member of Catholic Educational Association of the Philippines (CEAP) because I wanted them to have a good foundation in Catholic learning, because I came from a Catholic family, a branch of a devout Catholic family members whose other branches went already astray. It’s only us in my father’s, because my other uncles and aunts had shifted to different religions or to other Christian faith. My family was a happy one, until a problem came-up that started when I lost my job that made me to distance myself from them. Disintegrated myself from my family, and ended-up in my church volunteer works, and opted to live separately in my hometown. This story of mine is about how; my prayer was answered with his intercession, the Blessed Pedro Calungsod.
When our formation class resumed that night, Sister Maricor informed us that the scheduled viewing of Cardinal Rosales video can’t be shown because, she cannot locate it. Instead, she showed us a documentary made by a priest about the beatification rite of Pedro Calungsod Sometime in March, 2000. While the viewing is going on, a memory on that event came-up to my mind, when I saw those carozzas from different parishes and the procession of the Beato. I remembered that on that particular event, I was there! And it’s not just that I witnessed that occasion but I remembered about my little and short prayer to him when he passed-by me on that procession. I said to him: Now, you are already a Beato, and I was told by the priests on that event that you can intercede for us.Please help me in my problem. I am now an unemployed when our company was closed last month. My daughter Ivy, cannot proceed to her 2nd year proper in Business Administration. My son cannot proceed to college after graduating at the Holy Rosary School of Pardo. He told me that if he cannot go to college, he will just go to Manila and join her aunt working in Divisoria. My youngest daughter will have to enroll as first year high school also at the Holy Rosary. Our finances were in turmoil. A collected payment in form of a check from an exporting company whom I supplied with handicrafts, bounced. Don’t have money since my wife is jobless since my kids were still young. Our apartment rental has long been overdue and we will be ejected (we really were ejected, eventually). Our light and water is in danger of cutting-off. That was my prayer that he will just help my children.
My tears run-down to my cheeks because I just remembered that, that prayer of mine has long been answered because, God helped me for my children. When enrollment time came in May, a miracle happened. Ivy, the eldest passed a scholarship from the College of Commerce in University of San Jose Recoletos. My only son passed also a Norwegian shipping company sponsored scholarship at the University of Cebu. My youngest child who is about to go to high school after graduating from that same school, just opted to transfer at the nearby public high school for no choice.
I only realized this after eleven years and eight months that that was an answered prayer. My children today have lives of their own after finishing their respective courses. The eldest Ivy, after years working in a stable hardware store opted to shift career in a well-paid call center industry got married to an engineer. My son even though he didn’t finished his apprenticeship in a Norwegian shipping company because of an accident that cost his lower left leg, now enjoying his damage-claim that gave him his 2 houses and lot, bank deposit and monthly pension and now working also in a BPO industry. The youngest after her time in the College of Mass Communications, USJR, now works in a BPO industry. These are my graces from God and I am counting on these.
I collected all my thoughts during that night. Those events in my life that lead me to become a church volunteer and a catechist are all God’s plan for me. It was just a sort of a calling. And I realized that it was him who made that call, for me to continue his unfinished mission, not in Guam, but to the much needy children in our town. I can endure all the hardships , far from my family, my loneliness , and I know I can fight these through his continuing intercession and the continuing intercession also of the Blessed Mother, the ever Virgin Mary, the co-Redemptor and Mediatrix of all Graces.
And for those who may read this, please pray for me also.

Church leaders urge the faithful to “make Christ the center of all spiritual and material preparation for the holiday season, which should be a time of quiet preparation for the celebration of our Lord’s birth. Festivities at this time of the year should focus on honoring, glorifying, and adoring Jesus in His Divine Childhood.”

The faithful are encouraged to pray the novena to the Infant Jesus, to reflect, offer sacrifices, do penance and alms-giving, and to remember the promise of the Divine Infancy: “The more you honor Me, the more I will bless you.”

The observance of Divine Infancy Month recalls the first Christmas when Jesus humbled Himself and became completely human while remaining completely Divine.  Devotion to the Infant Jesus began in the small town of Bethlehem where the shepherds and the Three Wise Men paid homage to the Holy Child lying in the manger.

The observance also highlights the significance of the Nativity Scene or “Belen,” a reminder that “Christ, our Savior and Redeemer, is the center of the whole world’s history,” the Church said. In 1223, St. Francis of Assisi set up the first known Nativity Scene in Greccio, Italy, which has become a popular Christmas fixture in homes, churches, and offices.

Manila Bulletin 30-11-2011

MANILA, Philippines — On the Second Sunday of Advent, two persons are presented to us in our liturgy on Sunday – the prophet Isaiah and John the Baptist. They are key players in preparing Israel for the coming of the Lord.
In our First Reading, Isaiah the prophet, exclaims that the Lord is concerned with His people. Because of His compassion for them, the Lord promised to send them the Messiah who would feed His flock like a shepherd and gather the lambs in His arms. He would carry them in His bosom, and gently lead those that are with young. (cf. Isaiah 40:11) The Lord would come to them in the person of the One who was to come to bring them glad tidings and comfort. The prophet also foretold that prior to the coming of the Anointed One, a voice would cry from the wilderness saying: “Prepare the way of the LORD, and make straight in the desert a highway for our God.” (Isaiah 40:3)
In our Gospel reading on Sunday, we are told of a man who in the desert preached a baptism of repentance for the forgiveness of sins. As people came to him for  baptism in the river Jordan, he told them: “After me comes He who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. I have baptized you with water; but He will baptize you with the Holy Spirit.” (Mark 1:7-8) He was speaking of Jesus – the One who would come in the name of the Lord and will bring about the salvation promised by God. John the Baptist was the herald that Isaiah was referring to. He cried out to all: “Prepare the way of the Lord! Make straight His paths.”
The Advent season is a time for us to examine our lives and ask ourselves: Are we prepared for the coming of the Lord? If He comes to us today, shall He find us worthy of His presence? The Lord will come to us when we least expect Him to come. But we must not be afraid. All we have to do is to be ardent in carrying out our mission as followers of God.
In our Second Reading, the apostle Peter gives us this advice: “Therefore, beloved, since you wait for these, be zealous to be found by Him without spot or blemish, and at peace.” (2 Peter 3:14) If we are doing what we are supposed to do, there is nothing to be afraid of. The coming of the Lord will surely bring us peace and consolation. Indeed, as the Responsorial Psalm for on Sunday tells us: “Surely His salvation is at hand for those who fear Him that glory may dwell in our land.”

Source: Editorial; Manila Bulletin 4th December 2011

You are all invited to the Fourth Sunday Mass (4 SM) on
Sunday, 27 November 2011, at 11:00 a.m., at St. Michael Parish, 58 Orwell St.,
Blacktown.

Please invite your family, relatives and friends.

On Sunday we begin a new year in the Liturgical Calendar
with the season of Advent.

The word “advent” has an interesting background. Both the
Latin “adventus” (Coming) and its Greek equivalent “Parousia” (Appearance) were
both originally secular, pagan, words which would refer to singular events such
as the birth of an Emperor or the proclamation of the Victor of a crucial
battle. These kinds of events meant that people’s lives were forever changed
and transformed.  Is it any wonder, then,
that both of these words found their way into the Christian expression of the
Incarnation?

Although the countries of Western and Northern Europe
already had a form of Advent for some two centuries, it wasn’t until the mid
500’s that Rome itself began to observe this season. Eventually, the latter
part of the four weeks of Advent in Rome was marked by a more intense time of
expectation, fasting, and prayer from 17-24 December. Finally, in the High
Middle Ages (13th & 14th Centuries), Advent was characterised by the strong
eschatological message of the glorious return of the Lord at the end of time.
It was this fully developed form of the season that spread rapidly throughout
Europe.

Today the four weeks of Advent develop certain dominant
themes which can be described as follows: (Bishop David Walker)

1st week   -  Watch  and Pray: Vigilant waiting for the Lord’s coming

2nd week  -  John the Baptist’s challenge: Prepare the way of the Lord!

3rd week  -   The Messianic Age is here: Therefore, Rejoice!

4th week  -   The Incarnation of the Word: God’s plan set in motion.

Fr. Raning Creta

Chaplain

Inviting you to the Fourth Sunday Mass on Sunday, 28
August 2011, at 10:45 a.m., at St.Michael’s Parish, 58 Orwell St., Blacktown.

Please invite your family, relatives, and friends.

From today’s First Reading: Jeremiah 20:7-9:

You duped me, O Lord, and I let myself be duped,

you were too strong for me and you triumphed.

Reflection:

Jeremiah was called by God to be a prophet and speak on
God’s behalf. He would have preferred a different message, a less arduous task.
He is tempted to keep silent so that he does not have to suffer the reproach
his words cause him. But he had heard a call from God and God’s words burned
within him. As much as he might like, he can’t turn away from his mission, even
though he feels duped into his situation by God.

So we ask ourselves:

What would happen if we were to spend more time listening to the  Word of God?

Suppose we hear a word that requires us to make big changes in
our lives?

Fr. Raning Creta

Chaplain Filipino Chaplaincy Diocese of Parramatta

You are all invited to the 4th Sunday Mass on Sunday, 24
July 2011, at 10:45 a.m., at St. Michael Parish, 58 Orwell St., Blacktown.

Please invite your family, relatives and friends.

17th SUNDAY (A) – July 24, 2011

1 Kings 3: 5, 7-12; Psalm 119; Romans 8: 28-30; Matthew 13: 44-52

From today’s Gospel reading:

Jesus said to his disciples:

“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again,

and out of joy goes and sells all that he has and buys that field.”

Reflection:

We are like the man in the parable. We have made personal
sacrifices for what we have found – our faith. It is truly the most valuable
possession we could ever have. As the hymn reminds us, we are “earthen
vessels.” But we hold a treasure and are willing to make sacrifices to
nourish and share that treasure. We “buy the whole field.”

So we ask ourselves:

Would we name our faith is our most valuable treasure?

What do we do to develop that treasure?

Fr. Raning Creta

Chaplain

Noted liturgist Rev. Lawrence E. Mick discusses how the new English translation of the Roman Missal came about and what changes people will see in the prayers and responses in the Mass, beginning in Advent 2011.

There has been much written in recent years about the forthcoming revisions in the language we use at the liturgy. Some of the concern that has been expressed arises from the perception that these changes are part of a larger trend in the Church to reverse the renewal of the liturgy that was mandated by the Second Vatican Council in its Constitution on the Sacred Liturgy (1963). Some writers have rejoiced in this prospect while others have been deeply distressed by it.

Even a quick look at the coming changes reveals that they are not a major reversal of the post-Vatican II reforms. This is a new translation of the Mass, not a new ritual for celebrating the Eucharist. The Mass will still have the same parts, the same patterns and the same flow as it has had for the past several decades. It is only the translation of the Latin that is changing. But that’s happening in some key spots in the liturgy, so congregations will notice the change. The new translation seeks to correspond much more closely to the exact words and sentence structure of the Latin text. At times, this results in a good and faithful rendering of the original meaning. At other times it produces a rather awkward text in English that is difficult to proclaim and difficult to understand. Most of those problems affect the texts that priests will proclaim rather than the texts that belong to the assembly as a whole. It is to the assembly’s texts that we now turn our attention.

Entrance Rites

One of the most publicized of the new texts occurs just after the Mass begins and recurs several times throughout the Mass. Whenever the priest says, “The Lord be with you,” the new assembly response will be “And with your spirit.” This is a more direct translation of the Latin and matches what many other language groups have been using for years. It will obviously take some adjustment, since we are used to saying, “And also with you,” but it is a minor change.

There are also some changes to the penitential rite. The Confiteor (I Confess) has been revised, again to match the Latin more closely. Those who are old enough to remember reading along in their Sunday missals when the Mass was celebrated in Latin may recognize the new wording, which puts more stress on our unworthiness than the current text. It now says, “I have greatly sinned” and later adds “through my fault, through my fault, through my most grievous fault.”

The other two options for the penitential rite have also been revised. The second form, which has gotten little use in recent years, will now read as follows: The priest says, “Have mercy on us, O Lord.” The people respond, “For we have sinned against you.” Then the priest says, “Show us, O Lord, your mercy,” and the people respond, “And grant us your salvation.”

The third form of this rite, with the various invocations of Christ (e.g., “You came to call sinners”) will be much the same, though an option is added to conclude each invocation in Greek: “Kyrie eleison, Christe eleison, Kyrie eleison,” rather than the English: “Lord, have mercy; Christ, have mercy; Lord, have mercy.” The first two forms conclude with this threefold litany, too, either in English or in Greek.

The Glory to God (Gloria) has been significantly changed, with more words and many lines rearranged (see text at the end of the article). Some of those lines had been abbreviated in our current version because they were rather repetitive, but such repetition is not inappropriate in a hymn of praise to God. Since this is a hymn, composers will have to create new musical settings of the Glory to God for us to learn.

Liturgy of the Word

There are only two texts that change in the people’s parts in the Liturgy of the Word. One is very small; the other is quite large. The small one is the response before the Gospel, where we will respond again, “And with your spirit,” when the priest or deacon says, “The Lord be with you.”

The bigger changes come in the text of the Creed (Profession of Faith). The first obvious change is with the first word. Currently we begin with “We believe,” while the revised text has “I believe.” When our current translation was prepared, the scholars decided to use the plural because the original text of the Creed (in both Latin and Greek) proclaimed by the Councils of Nicaea and Constantinople in the fourth century used the plural. But the Latin text in the missal is in the singular, perhaps because it came into the Mass from the Baptismal Rite, where the one being baptized made an individual profession of faith. The use of the singular could remind us of our Baptism, though here we are clearly professing our faith as an assembly rather than as individuals.

Another noticeable change comes in the line about the Son’s divinity. We currently say he is “one in being with the Father.” The new text says he is “consubstantial with the Father.” Consubstantial is not really a translation. It is a transliteration—the same Latin word, spelled in English—of the Latin consubstantialis, which means “one in being.” Whether translation or transliteration, the point is that Jesus is God, one with the Father.

Another change appears when we speak of Christ’s human nature. We currently say, “by the power of the Holy Spirit he was born of the Virgin Mary and became man.” The new text says, “and by the Holy Spirit was incarnate of the Virgin Mary and became man.” Incarnate means “enfleshed,” so using the term here reminds us that he was human from the moment of his conception, not just at his birth.

There are several other minor changes in the text of the Creed (see text at the end of the article). It will no doubt take us a while to commit the new version to memory so that we can profess it together easily. The new missal also allows the option of using the Apostles’ Creed instead of the Nicene Creed, especially during Lent and Easter. The Apostles’ Creed is another ancient Christian creed, long in use by Roman Catholics in our baptismal promises. Those who pray the Rosary will also recognize it.

Liturgy of the Eucharist

During the Preparation of the Gifts, the prayers of the priest have several changes, but the only change for the assembly is the addition of the word holy to the response just before the Prayer over the Offerings. Where we now say, “for our good and the good of all his Church,” the new text says, “for our good and the good of all his holy Church.”

When the Eucharistic Prayer begins, we will again respond, “And with your spirit,” to the first line of the opening dialogue. The last line of that dialogue also changes. We now say, “It is right to give him thanks and praise,” but the new text is simply, “It is right and just.” This will lead more clearly into the opening of the prefaces, which will commonly begin with the words, “It is truly right and just.”

There is only one change in the Holy, Holy. Where we now say, “God of power and might,” the new text has “God of hosts.” While this may make many people think of round Communion wafers, the meaning here is “armies,” and it refers to the armies of angels who serve God.

The memorial acclamations that we currently use have all been changed, too. The one that is most familiar to us (Christ has died, Christ is risen…) has disappeared completely. (The U.S. bishops have requested its return, but at this writing, Rome has not yet responded.) The three remaining ones are similar to those in the current missal, but the wording is different in each case.

There is no change to our final “Amen.” Amen is in fact a Hebrew word that has been kept in the original for centuries.

In the Communion Rite, there are only two changes in the assembly’s responses. At the sign of peace, we find again “And with your spirit” instead of “And also with you.” When the priest invites us to share in the Lord’s supper, we will respond, “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

The use of “under my roof” is a reference to the Gospel passage where the centurion asks Jesus to heal his servant but says he is not worthy for Jesus to enter his house (Lk 7:6). The other change is “my soul” instead of “I,”which focuses more clearly on the spiritual dimension of the healing we seek.

At the dismissal, we find the final “And with your spirit.” There are some new forms of the dismissal for the priest to use, but the assembly’s final response stays the same: “Thanks be to God.”

While these changes require us to learn some new language, the arrival of the new missal offers us a prime opportunity to deepen our understanding and appreciation of the Mass. That’s why you may find a variety of forms of catechesis about the Mass offered in your parish and online as we await the implementation of the new texts. Taking advantage of these opportunities is more important than debating the value of the new texts.

In the words of Vatican II’s Lumen Gentium, #11, the Eucharist is the “source and summit” of Christian life. Anything we can do to understand our liturgy more deeply will draw us closer to God.

Changing How We Translate

There was controversy for many years as the new translation was developed. Vatican II’s Constitution on the Sacred Liturgy states: “Translations from the Latin text into the mother tongue intended for use in the liturgy must be approved by the competent, territorial ecclesiastical authority” (# 36, 4). Those “territorial ecclesiastical” authorities are the national or regional conferences of bishops. The translations in turn were to be “approved, that is, confirmed, by the Apostolic See” (#36, 3).

In 2001, the Holy See issued a new set of guidelines for preparing translations, called by its Latin title Liturgiam Authenticam. This replaced the 1969 instruction on translation, known by its French title, Comme le prevoit. This document was issued three years after all the English-speaking conferences of bishops around the world had submitted to Rome a revised translation of the missal that had taken over a decade to complete. All of that work, already approved by those bishops’ conferences, was shelved by Rome and the whole process had to begin all over, following the new rules established in Liturgiam Authenticam.

Comme le prevoit had established as a fundamental principle of translation what is known as “dynamic equivalence.” In brief, that means that translators should strive to express clearly the meaning of the original text in the translated text, recognizing that each language has its own sentence structure, rules of grammar, and idioms that make a word-by-word translation often stilted or even unintelligible. Liturgiam Authenticam, on the other hand, insists on formal equivalence. This focuses more on the exact literal translation of the text.

The Gloria

Glory to God in the highest,

and on earth peace to people of good will.

We praise you,

we bless you,

we adore you,

we glorify you,

we give you thanks for your great glory,

Lord God, heavenly King,

O God, almighty Father.

Lord Jesus Christ, Only Begotten Son,

Lord God, Lamb of God, Son of the Father,

you take away the sins of the world,

have mercy on us;

you take away the sins of the world,

receive our prayer;

you are seated at the right hand of the father,

have mercy on us.

For you alone are the Holy One.

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the Glory of God the Father.

Amen.

The Creed

I believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,

born of the Father before all ages.

God from God, Light from Light,

true God from true God,

begotten, not made, consubstantial

with the Father;

through him all things were made.

For us men and for our salvation

he came down from heaven,

and by the Holy Spirit was incarnate

of the Virgin Mary,

and became man.

For our sake he was crucified under

Pontius Pilate,

he suffered death and was buried,

and rose again on the third day

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of

the Father.

He will come again in glory

to judge the living and the dead

and his kingdom will have no end.

I believe in the Holy Spirit, the Lord,

the giver of life,

who proceeds from the Father and

the Son,

who with the Father and the Son

is adored and glorified,

who has spoken through the prophets.

I believe in one, holy, catholic and

apostolic Church.

I confess one baptism for the

forgiveness of sins

and I look forward to the

resurrection of the dead

and the life of the world to come.

Amen.

The Order of Mass I © 2006, 2008, International Committee on English in the Liturgy, Inc. All rights reserved.

Lawrence E. Mick is a priest of the Archdiocese of Cincinnati. He holds a master’s degree in liturgical studies from the University of Notre Dame. He is author of over 500 articles in various publications.

Source: http://www.americancatholic.org/Newsletters/CU/preview.aspx?id=241