Pater Noster Qui In Caelis

[Mood Phaneuf]

OurFather, 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. Amen.

Pater noster, qui es in caelis: Sanctificetur nomen tuum: Adveniat regnum tuum: Fiat voluntas tua, sicut in caelo, et in terra. Panem nostrum quotidianum da nobis hodie: Et dimitte nobis debita nostra, sicut et dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.

Personal rosaries appear in the 11th C., and became increasingly standard possessions during the fourteenth century. By the end of the medieval period they were probably the most common item of jewelry across all classes. In some societies, a person was not considered respectable - or Christian - unless their rosary was visible. Rosary beads were both a sign of piety and a fashion accessory. They indicated the social status and wealth of the owner in a highly visible way, while still being acceptable to religious authorities.

Medieval inventories, wills and visual sources confirm that paternosters and rosaries were made of a variety of materials which were chosen for their value, beauty and symbolism. Archaeological findings from known paternoster making locations such as Paternoster Row in London, St. Mary's Lane in York and centers such as Konstanz and Basel in Germany yield evidence of bone, horn and glass bead production on an industrial scale. In 1260, the Paris Paternosterer's guild had three branches - one for workers in bone and horn, another for coral and mother of pearl, a third for crafters of amber and jet.

Adam Ledyard, a London jeweler of 1381, stocked paternoster beads of white and yellow ambers, coral, jet, and silver gilt. Ave beads were represented by jet and blue glass as well as the cheaper bone and wood versions for children.

Round or oval beads, unfaceted, were the most common choice for Ave beads, although shapes such as flattened squares, lozenges, cylinders, disks and rings all appear in the historical record. In the most costly examples, intricate carving, etching and enameling were used to embellish both gauds and Aves.

Amber and glass beads were common. Coral was perhaps the most popular of all, combining light weight, symbolic colour, beauty and expense. Glass and semi-precious stones were used to imitate higher-status materials such as coral, pearls and amber. Bone and wood were the most basic materials, and bone in particular seems to have been cut into prayer-beads in enormous quantities.

Religious practice and observance changed over time, and the form of prayer beads changed with the times. Although exceptions can always be found, generally early prayer beads were formed of straight-strung beads with taselled ends up until the end of the 1300's; in the early 1400's the straight string is formed into a loop and may have a distinctive knop bead or tassel. Simple equal-armed crosses begin appearing on prayer beads in the mid late 1400's. By 1500 the 5 decade 'rosary' with a terminal cross becomes popular in England and parts of Europe. In about 1500 a loop with large pomander bead rather than a cross becomes almost standard in the Holy Roman Empire. Although the use of prayer beads was banned in England after Henry VIII's break with Rome, the use of prayer beads continued unabated throughout the rest of Catholic Europe.

Secreto:

Pater noster, qui es in caelis, sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua, sicut in caelo et in terra: panem nostrum quotidianum da nobis hodie et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.

In secret:

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.

Lectio prima (Ecclesiasticus 24):

In omnibus requiem quaesivi, et in hereditate Domini morabor. Tunc praecepit, et dixit mihi creator omnium, et qui creavit me, requievit in tabernaculo meo, et dixit mihi: In Iacob inhabita, et in Israel hereditare, et in electis meis mitte radices. Tu autem Domine miserere nobis.

The first lesson (Ecclesiasticus 24):

In all things I sought rest, and I will abide in the inheritance of our Lord. Then the creator of all commanded, and said to me, and he that created me, rested in my tabernacle, and he said to me: Inhabit in Jacob, and inherit in Israel, and take root in mine elect. But thou o Lord have mercy on us.

Lectio secunda (Ecclesiasticus 24):

Et sic in Sion firmata sum, et in civitate sanctificata similiter requiem: et in Hierusalem potestas mea. Et radicavi in populo honorifacto, et in partes Dei mei hereditas illius: et in plenitudine sanctorum detentio mea. Tu autem Domine miserere nobis.

The second lesson:

And so in Sion was I established, and in the sanctified city likewise I rested: and my power was in Jerusalem. And I took root in an honourable people, and in the parts of my God his inheritance: and my abiding in the fulness of saints. But thou O Lord have mercy upon us.

Lectio tertia:

Quasi Cedrus exaltata sum in Libano, et quasi Cypressus in monte Syon. Quasi palma exaltata sum in Cades, et quasi plantatio rosae in Iericho. Quasi oliva speciosa in campis, et quasi platanus exaltata sum iuxta aquas, in plateis. Sicut cinnamomum et balsamum aromatizans odorem dedi, quasi myrrha electa dedi suavitatem odoris. Tu autem Domine miserere nobis.

The third lesson:

I am exalted as a cedar in Lebanon, and as a cypress tree in mount Sion. As a palm tree in Cades am I exalted, and as a rose plant in Jericho, as a fair olive tree in the fields, and as a plane tree by the waters in the streets am I exalted. I gave an odor as cinnamon and aromatical balm, as chosen myrrh have I given the sweetness of odor. But thou o Lord have mercy on us.

V: Ora pro populo, interveni pro clero, intercede pro devoto foemineo sexu: sentiant omnes tuum iuvamen, quicunque celebrant tuam sanctam commemorationem. Quia ex te ortus est sol iustitiae, Christus Deus noster.

V: Pray for the people, be a mean for the clergy, make intercession for the devout feminine sex: let all feel thy assistance, whosoever celebrate thy holy commemoration. Because out of thee is sprung the sun of righteousness Christ Our God.

Sequens Hymnus Te Deum dicitur ad libitum a Nativitate Domini usque ad Septuagesimam, et a Dominica Resurrectionis usque ad Adventum: et quando dicitur, omittitur tertium Responsorium, et in secundo Responsorio dicitur, Gloria Patri, ut dictum est supra. In Adventu autem, et a Septuagesima usque ad Pascha, non dicitur, nisi in festis beatae Mariae.

The Hymn Te Deum following is to be said at liberty from Christmas to Septuagesima Sunday, and from Easter day unto Advent: and when it is said the third Response is omitted, and in the second Response, Glory be to the father, is said as is abovesaid. But in Advent and from Septuagesima to Easter, it is not said except on the feasts of the Blessed virgin Mary.

Hymnus Sancti Ambrosii et Augustini:

Te Deum laudamus: te Dominum confitemur.

Te aeternum patrem: omnis terra veneratur.

Tibi omnes Angeli: tibi caeli, et universae potestates.

Tibi Cherubim, et Seraphim: incessabili voce proclamant.

Sanctus, Sanctus, Sanctus: Dominus Deus Sabaoth.

Pleni sunt caeli, et terra: maiestatis gloriae tuae.

Te gloriosus Apostolorum chorus.

Te Prophetarum laudabilis numerus.

Te Martyrum candidatus laudat exercitus.

Te per orbem terrarum sancta confitetur Ecclesia.

Patrem immensae maiestatis.

Venerandum tuum verum: et unicum filium.

Sanctum quoque paraclitum spiritum.

Tu rex gloriae Christe.

Tu patris sempiternus es filius.

Tu ad liberandum suscepturus hominem: non horruisti virginis uterum.

Tu, devicto mortis aculeo: aperuisti credentibus regna caelorum.

Tu ad dexteram Dei sedes: in gloria patris.

Iudex crederis esse venturus.

Te ergo quaesumus, tuis famulis subveni: quos pretioso sanguine redemisti.

Aeterna fac cum sanctis tuis: in gloria numerari.

Salvum fac populum tuum Domine: et benedic hereditati tuae.

Et rege eos: et extolle illos usque in aeternum.

Per singulos dies benedicimus te.

Et laudamus nomen tuum in saeculum: et in saeculum saeculi.

Dignare Domine die isto: sine peccato nos custodire.

Miserere nostri Domine: miserere nostri.

Fiat misericordia tua Domine super nos: quemadmodum speravimus in te.

In te Domine speravi: non confundar in aeternum.

Hymn of Saints Ambrose and Augustine:

We praise thee God: we confess thee our Lord.

Thee the everlasting father: all the earth doth worship.

To thee all angels: to thee the heavens, and universal powers.

To thee Cherubim, and Seraphim: do cry out with incessant voice.

Holy, holy, holy: Lord God of Sabaoth.

Full are the heavens, and the earth: of the majesty of thy glory.

Thee the glorious choir of the Apostles.

Thee the Laudable number of prophets.

Thee the white clothed army of martyrs, doth praise.

Thee the holy Church through the world doth confess.

The father of infinite majesty.

Thy venerable true: and only son.

And also the Holy Ghost the comforter.

Thou O Christ the king of glory.

Thou art the everlasting son of the father.

Thou willing to take upon thee to deliver man: didst not abhor the virgin's womb.

The sting of death being overcome: thou hast opened the kingdom of heaven to all believers.

Thou sittest at the right hand of God: in the glory of the father.

Thou art believed to be the judge that shall come.

We therefore beseech thee, help thy servants: whom thou hast redeemed with thy precious blood.

Make us to be rewarded with thy saints: with eternal glory.

O Lord make safe thy people: and bless thy heritage.

And govern them: and extol them even for ever.

Every day we do bless thee.

And we praise thy name for ever: and forever and ever.

Vouchsafe o Lord this day: to keep us without sin.

Have mercy upon us o Lord: have mercy upon us.

Let thy mercy o Lord be upon us: even as we have hoped in thee.

In thee o Lord have I hoped: let me not be confounded for ever.

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