Prayer by prayer

Words of the Mass

Traditional Latin Mass — 1962 Roman Missal and Novus Ordo — Current Roman Missal, including Eucharistic Prayers I and II, compared in the order of Mass.

From the opening prayers to the dismissal

The Words of the Mass — Full Prayers Side by Side

Read the fixed prayers in the order in which they occur. Where a prayer varies by the day or feast, the table identifies it rather than pretending there is one universal text.

About the English on this page: The 1962 and current columns below use fresh English study renderings from the Latin liturgical texts so that the complete prayers can be compared without reproducing a copyrighted hand-missal or current ICEL translation wholesale. Familiar short phrases from the approved current English are identified where useful. These renderings are for comparison and study, not for use in place of an approved liturgical book.Primary textual references: the 1962 Ordo Missae, the current Missale Romanum/GIRM, and official Holy See documents. Scripture readings themselves are not reproduced because the Lectionary has separate copyright rules.

Comparison keyBold with a gold underline = wording in the 1962 text that differs from the corresponding current Roman Missal text at that point in the Mass.Each occurrence is compared and marked on its own. A word or phrase appearing later in the current rite does not cancel a difference where it occurs earlier in the 1962 text. In Section 8, the same gold marking is also used to identify Roman Canon wording or prayers that have no direct verbal counterpart in Eucharistic Prayer II.

1. Opening and Prayers at the Foot of the Altar

Traditional Latin Mass — 1962

Sign of the Cross and Introibo

Priest

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

I will go unto the altar of God.

Server

To God who gives joy to my youth.

Psalm 42 (43) — Judica me

Priest

Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.

Server

For You, O God, are my strength. Why have You cast me off, and why do I go sorrowful while the enemy afflicts me?

Priest

Send forth Your light and Your truth; they have led me and brought me to Your holy mountain and into Your dwelling places.

Server

And I will go unto the altar of God, to God who gives joy to my youth.

Priest

I will praise You upon the harp, O God, my God. Why are you sad, O my soul, and why do you trouble me?

Server

Hope in God, for I will still praise Him, the salvation of my countenance and my God.

Priest

Glory be to the Father, and to the Son, and to the Holy Spirit.

Server

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Priest

I will go unto the altar of God.

Server

To God who gives joy to my youth.

1962 rubric note: This is the ordinary form. Psalm 42 (43) is omitted in Masses for the Dead and in Masses of the season from the First Sunday of Passiontide through Holy Thursday; several special Masses that follow processions or blessings omit still more of the prayers at the foot of the altar.³³

Our help

Priest

Our help is in the name of the Lord.

Server

Who made heaven and earth.

Novus Ordo — Current Roman Missal

Sign of the Cross and greeting

Priest

In the name of the Father, and of the Son, and of the Holy Spirit.

People

Amen.

Priest

The Lord be with you.

People

And with your spirit.

The Missal provides other approved greetings. The opening Psalm and Introibo of the 1962 rite have no direct counterpart in the current Order of Mass.

No direct counterpart: Psalm 42 (43), “I will go unto the altar of God,” and the extended dialogue at the foot of the altar are not part of the current Introductory Rites.

What changed? Both forms begin in the name of the Trinity. The 1962 rite then has a distinct preparatory rite before the priest ascends the altar; the current rite moves from the greeting into the Penitential Act.²³

2. Confiteor and Prayers for Mercy

Moment being compared: Penitential Act / Confiteor

Traditional Latin Mass — 1962 Roman Missal

The priest's Confiteor

Priest

I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, brethren, to pray for me to the Lord our God.

Server

May almighty God have mercy on you, forgive you your sins, and bring you to everlasting life.

Priest

Amen.

The server's Confiteor

Server

I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you, Father, that I have sinned exceedingly in thought, word, and deed: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, Father, to pray for me to the Lord our God.

Priest

May almighty God have mercy on you, forgive you your sins, and bring you to everlasting life.

Server

Amen.

Priest

May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins.

Server

Amen.

Versicles before ascending the altar

Priest

Will You not turn again and give us life?

Server

And Your people shall rejoice in You.

Priest

Show us, O Lord, Your mercy.

Server

And grant us Your salvation.

Priest

O Lord, hear my prayer.

Server

And let my cry come unto You.

Priest

The Lord be with you.

Server

And with your spirit.

Priest

Let us pray.

Novus Ordo — Current Roman Missal

Penitential Act — Form A

Priest

Brethren, let us acknowledge our sins, so that we may be prepared to celebrate the sacred mysteries.

All

I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do; through my fault, through my fault, through my most grievous fault. Therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.

Priest

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

People

Amen.

The Novus Ordo also provides Forms B and C of the Penitential Act. Form A is printed here because it is the most direct textual comparison with the traditional Confiteor.

Contemporary Practice — Compared with the Novus Ordo Rubric

Prayer / moment: Penitential Act

Permitted option

No Confiteor is heard

A Mass may legitimately use a Penitential Act that does not contain the Confiteor. The current Roman Missal provides three forms — A, B, and C. Form C uses penitential invocations with the responses “Lord, have mercy,” “Christ, have mercy,” and “Lord, have mercy.”

Therefore, the absence of the Confiteor by itself does not indicate that the priest has changed the Mass. The question is whether an approved form is being used.¹⁹

What changed? The 1962 rite has a separate confession by the priest and then by the server, naming St. Michael, St. John the Baptist, Sts. Peter and Paul, and all the Saints. The Novus Ordo permits one communal Confiteor as Form A, while also providing two other approved forms of the Penitential Act.

3. The Priest Approaches and Venerates the Altar

Traditional Latin Mass — 1962

Aufer a nobis

Take away from us our iniquities, we beseech You, O Lord, that with pure minds we may worthily enter into the Holy of Holies. Through Christ our Lord. Amen.

Oramus te, Domine

We beseech You, O Lord, by the merits of Your Saints whose relics are here, and of all the Saints, that You would graciously forgive me all my sins. Amen.

Novus Ordo — Current Roman Missal

No direct verbal counterpart: the current rite venerates the altar with a kiss and may incense it, but these two private prayers are not part of the current Order of Mass.

Summary: The current rite retains the veneration of the altar itself, but the fixed private prayers Aufer a nobis and Oramus te, Domine are not part of the current Order of Mass.

4. Kyrie, Gloria, and Collect

Traditional Latin Mass — 1962

Kyrie — nine invocations

Lord, have mercy. Lord, have mercy. Lord, have mercy.
Christ, have mercy. Christ, have mercy. Christ, have mercy.
Lord, have mercy. Lord, have mercy. Lord, have mercy.

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, O Lord God, heavenly King, God the Father almighty.

O Lord Jesus Christ, only-begotten Son. O Lord God, Lamb of God, Son of the Father. You who take away the sins of the world, have mercy on us. You who take away the sins of the world, receive our prayer. You who sit at the right hand of the Father, have mercy on us.

For You alone are holy. You alone are Lord. You alone are most high, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

Collect

The Collect changes with the day or feast, so there is no single fixed prayer to print here.

Novus Ordo — Current Roman Missal

Kyrie — usual form

Lord, have mercy. Lord, have mercy.
Christ, have mercy. Christ, have mercy.
Lord, have mercy. Lord, have mercy.

When another form of the Penitential Act contains the Kyrie invocations, the arrangement differs.

Gloria

For You alone are holy. You alone are Lord. You alone are most high, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

Collect

The Collect changes with the day or feast. The current Missal contains its own set of proper Collects.

What changed? The Kyrie is normally six invocations in the current rite rather than the traditional nine. The Gloria remains substantially the same ancient hymn; the proper Collect varies in both forms.

5. Readings, Gospel, and Creed

Traditional Latin Mass — 1962

Before the Gospel — Munda cor meum

Cleanse my heart and my lips, almighty God, who cleansed the lips of the prophet Isaiah with a burning coal; in Your gracious mercy so cleanse me that I may worthily proclaim Your holy Gospel. Through Christ our Lord. Amen.

Lord, grant me Your blessing. The Lord be in my heart and on my lips, that I may worthily and fittingly proclaim His Gospel. Amen.

Nicene Creed

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. And 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. He was crucified also for us under Pontius Pilate, suffered, and was buried. On the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again with glory to judge the living and the dead, and of His kingdom there will be no end.

And I believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son; who with the Father and the Son together is adored and glorified; who spoke through the prophets. And I believe in one, holy, catholic, and apostolic Church. I confess one Baptism for the forgiveness of sins. I await the resurrection of the dead and the life of the world to come. Amen.

The readings themselves change with the day. The 1962 Missal ordinarily follows a one-year temporal cycle.

Novus Ordo — Current Roman Missal

Before the Gospel

Cleanse my heart and my lips, almighty God, that I may worthily proclaim Your holy Gospel.

When a deacon proclaims the Gospel, he asks the celebrant's blessing and receives a related blessing. The current Lectionary normally uses a three-year Sunday cycle and a two-year weekday cycle.

Nicene Creed

The same Nicene-Constantinopolitan Creed is professed on Sundays and solemnities. Its Latin text is substantially the same creed printed at left; the approved current English translation has its own wording.

Universal Prayer

The Prayer of the Faithful ordinarily follows the Creed. There is no fixed universal wording because the intentions are composed for the needs of the Church, the world, those in need, and the local community.

Summary: The Creed remains substantially the same. The current priest’s private preparation before proclaiming the Gospel is shorter; the fuller 1962 wording invoking Isaiah is not retained in that priestly prayer, while a related blessing remains when a deacon proclaims the Gospel.

6. Offertory / Preparation of the Gifts

Traditional Latin Mass — 1962

Offering of the host — Suscipe, sancte Pater

Receive, O holy Father, almighty and eternal God, this spotless host, which I, Your unworthy servant, offer to You, my living and true God, for my innumerable sins, offenses, and negligences, and for all here present; and also for all faithful Christians, living and dead, that it may profit me and them for salvation unto everlasting life. Amen.

Water and wine — Deus, qui humanae

O God, who wonderfully created the dignity of human nature and still more wonderfully restored it, grant us through the mystery of this water and wine to become sharers in the divinity of Him who humbled Himself to share in our humanity, Jesus Christ Your Son our Lord; who lives and reigns with You in the unity of the Holy Spirit, God, forever and ever. Amen.

Offering of the chalice — Offerimus tibi

We offer to You, O Lord, the chalice of salvation, humbly imploring Your mercy, that in the sight of Your divine majesty it may ascend with a pleasing fragrance for our salvation and for that of the whole world. Amen.

In spiritu humilitatis

In a spirit of humility and with a contrite heart may we be received by You, O Lord; and may our sacrifice in Your sight this day be such as pleases You, O Lord God.

Veni, Sanctificator

Come, O Sanctifier, almighty and eternal God, and bless this sacrifice prepared for Your holy name.

Lavabo — Psalm 25 (26)

I will wash my hands among the innocent, and I will go around Your altar, O Lord, that I may hear the voice of praise and recount all Your wonders. O Lord, I have loved the beauty of Your house and the place where Your glory dwells.

Do not take away my soul with sinners, nor my life with men of blood, in whose hands are iniquities and whose right hand is filled with gifts. But I have walked in my innocence; redeem me and have mercy on me. My foot has stood in the straight way; in the assemblies I will bless You, O Lord.

Glory be to the Father, and to the Son, and to the Holy Spirit; as it was in the beginning, is now, and ever shall be, world without end. Amen.

Suscipe, Sancta Trinitas

Receive, O Holy Trinity, this offering which we make to You in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ; and in honor of blessed Mary ever Virgin, of blessed John the Baptist, of the holy Apostles Peter and Paul, of these Saints, and of all the Saints; that it may be to their honor and to our salvation, and that those whose memory we celebrate on earth may graciously intercede for us in heaven. Through the same Christ our Lord. Amen.

Orate, fratres

Priest

Pray, brethren, that my sacrifice and yours may be acceptable to God the Father almighty.

Server

May the Lord receive the sacrifice from your hands, to the praise and glory of His name, for our benefit and that of all His holy Church.

Priest

Amen.

Secret — proper prayer

The priest then says the Secret prayer or prayers. The text varies with the day or feast, just as the Collect and Postcommunion do, so there is no single fixed Secret to print here. Its conclusion leads directly into the Preface.³³

Novus Ordo — Current Roman Missal

Presentation of the bread

Blessed are You, Lord, God of all creation. Through Your goodness we have received the bread we now offer You: fruit of the earth and work of human hands; it will become for us the bread of life.

People, when said aloud

Blessed be God forever.

Water and wine

By the mystery of this water and wine, may we come to share in Christ's divinity, who humbled Himself to share in our humanity.

Presentation of the wine

Blessed are You, Lord, God of all creation. Through Your goodness we have received the wine we now offer You: fruit of the vine and work of human hands; it will become our spiritual drink.

People, when said aloud

Blessed be God forever.

Private prayers

With humble spirit and contrite heart, may we be received by You, O Lord; and may our sacrifice in Your sight this day be pleasing to You, Lord God.

Wash me, O Lord, from my iniquity and cleanse me from my sin.

Invitation to prayer

Priest

Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father.

People

May the Lord accept the sacrifice at your hands, for the praise and glory of His name, for our good and the good of all His holy Church.

Prayer over the Offerings — proper prayer

This prayer changes with the day or feast. The current rite therefore has no one fixed text to print here.

What changed? Both forms conclude the preparation of the offerings with a proper prayer that varies by day: the 1962 Secret and the current Prayer over the Offerings. Before that point, the 1962 Offertory is a longer fixed sequence that explicitly speaks of a spotless host, the chalice of salvation, sin, salvation, the living and dead, sacrifice, the Holy Trinity, and the saints. The current Preparation of the Gifts uses shorter presentations of bread and wine, while sacrificial language remains in the invitation, the proper Prayer over the Offerings, and the Eucharistic Prayer.

7. Preface Dialogue and Sanctus

Traditional Latin Mass — 1962

Preface dialogue

Priest

The Lord be with you.

Server / choir

And with your spirit.

Priest

Lift up your hearts.

Response

We have them lifted up to the Lord.

Priest

Let us give thanks to the Lord our God.

Response

It is fitting and right.

Preface — proper or seasonal

The Preface itself varies according to the Mass. The 1962 Missal assigns proper, seasonal, or common Prefaces rather than one universal fixed Preface.³³

Sanctus

Holy, holy, holy Lord God of hosts. Heaven and earth are full of Your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest.

Novus Ordo — Current Roman Missal

Preface dialogue

Priest

The Lord be with you.

People

And with your spirit.

Priest

Lift up your hearts.

People

We lift them up to the Lord.

Priest

Let us give thanks to the Lord our God.

People

It is right and just.

Preface — proper or chosen as permitted

The Preface also varies in the current Missal, which contains a substantially larger collection of Prefaces.

Sanctus

Holy, holy, holy Lord God of hosts. Heaven and earth are full of Your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest.

Summary: The Preface dialogue and Sanctus remain substantially continuous between the two forms. The proper Preface varies in both, while the current Roman Missal provides a broader set of Prefaces for seasons, feasts, and circumstances.

8. The Eucharistic Prayer — Roman Canon / Eucharistic Prayer I and Eucharistic Prayer II

Why two Novus Ordo Eucharistic Prayers are shown: Eucharistic Prayer I is the Roman Canon retained in the current Missal. Eucharistic Prayer II is a distinct, shorter approved Eucharistic Prayer. The GIRM says Eucharistic Prayer II is more appropriately used on weekdays or in special circumstances.²⁰

Roman Canon comparison note: Where Eucharistic Prayer I retains the same underlying Latin as the 1962 Roman Canon, both columns now use the same English study rendering. This prevents a difference in English translation from being mistaken for a change in the Latin prayer. In the current Missal, parenthesized portions are optional; those places are identified below.³⁵

Traditional Latin Mass — 1962 Roman Canon

Novus Ordo — Eucharistic Prayer I / Roman Canon

Novus Ordo — Eucharistic Prayer II

Te igitur

Therefore, most merciful Father, through Jesus Christ Your Son our Lord, we humbly pray and beseech You to accept and bless these gifts, these offerings, these holy and unblemished sacrifices, which we offer to You first of all for Your holy Catholic Church. Be pleased to grant her peace, to guard, unite, and govern her throughout the whole world, together with Your servant our Pope, our Bishop, and all orthodox believers who hold the Catholic and apostolic faith.

Te igitur

Te igitur — no direct counterpart in EP II

Related EP II wording:
“Remember, Lord, your Church, spread throughout the world …”

No direct verbal counterpart in Eucharistic Prayer II at this point.

EP II places its prayer for the Church later, after the consecration, in the intercessions.

Memento of the living

Remember, O Lord, Your servants and handmaids, and all who are here present, whose faith and devotion are known to You. For them we offer, or they themselves offer to You, this sacrifice of praise for themselves and for all who belong to them: for the redemption of their souls, for the hope of their salvation and safety, and they render their vows to You, the eternal, living, and true God.

Remember the living

Memento vivorum — no separate counterpart in EP II

No separate Memento of the living corresponding to the Roman Canon appears in EP II.

Related intercession for the Church is gathered later into EP II’s shorter intercessory sequence.

Communicantes

In communion with, and venerating the memory first of all of the glorious ever-Virgin Mary, Mother of our God and Lord Jesus Christ; and also of blessed Joseph, her Spouse; and of Your blessed Apostles and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Jude; Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Your Saints. By their merits and prayers grant that in all things we may be defended by the help of Your protection. Through the same Christ our Lord. Amen.

In communion with the Saints

Current Missal option: In the present Roman Missal, the names from James through Cosmas and Damian are parenthesized and may be omitted; Peter, Paul, and Andrew remain outside the parentheses. The short conclusion “Through Christ our Lord. Amen.” is also parenthesized.

Communicantes — no separate counterpart in EP II

No separate Communicantes prayer appears in EP II.

Mary, the Apostles, and all the Saints are recalled later in EP II’s intercessions rather than in a distinct prayer here.

Hanc igitur

Therefore, O Lord, we beseech You graciously to accept this offering of our service and that of Your whole family; order our days in Your peace, command that we be rescued from eternal damnation and numbered among the flock of Your elect. Through Christ our Lord. Amen.

Hanc igitur

Current Missal option: The short conclusion “Through Christ our Lord. Amen.” is parenthesized and may be omitted.

Hanc igitur — not used in EP II

No direct counterpart in Eucharistic Prayer II.

EP II moves from its invocation over the gifts into the Institution Narrative without a separate Hanc igitur prayer.

Quam oblationem

Be pleased, O God, we pray, to make this offering in all things blessed, approved, ratified, reasonable, and acceptable, that it may become for us the Body and Blood of Your most beloved Son, our Lord Jesus Christ.

Quam oblationem

Quam oblationem — corresponding EP II Epiclesis

Selected wording:
“You are indeed Holy, O Lord, the fount of all holiness. Make holy, therefore, these gifts, we pray, by sending down your Spirit upon them like the dewfall …”

This is where Eucharistic Prayer II begins to line up most directly with the Roman Canon after the Sanctus. The Father is explicitly asked to send the Holy Spirit upon the gifts so that they become the Body and Blood of Jesus Christ.

For comparison: unlike the Roman Canon's Quam oblationem, Eucharistic Prayer II explicitly names the Holy Spirit in the invocation over the gifts.

Consecration of the Host

Who, on the day before He suffered, took bread into His holy and venerable hands, and with eyes raised to heaven to You, God, His almighty Father, giving thanks to You, blessed it, broke it, and gave it to His disciples, saying:

Take and eat of this, all of you: for this is My Body.

Institution narrative — the Host

On the day before He was to suffer, He took bread into His holy and venerable hands, and raising His eyes to heaven to You, O God, His almighty Father, giving You thanks, He said the blessing, broke the bread, and gave it to His disciples, saying:

Take this, all of you, and eat of it, for this is My Body, which will be given up for you.

Qui pridie — EP II Institution Narrative (Host)

Selected wording:
“Take this, all of you, and eat of it, for this is my Body …”

Before these words, the prayer briefly recounts Christ willingly entering his Passion, taking bread, giving thanks, breaking it, and giving it to his disciples.

For comparison: Eucharistic Prayer II reaches the words over the Host with a much shorter narrative lead-in than the Roman Canon.

Consecration of the Chalice

In like manner, after supper, taking also this excellent chalice into His holy and venerable hands, again giving thanks to You, He blessed it and gave it to His disciples, saying:

Take and drink from this, all of you: for this is the chalice of My Blood, of the new and eternal testament: the mystery of faith: which shall be poured out for you and for many unto the forgiveness of sins.

Translation note: “Testament” and the current English “covenant” translate the same Latin word, testamenti. This is an English translation difference; the underlying Latin wording did not change.

As often as you do these things, you shall do them in remembrance of Me.

Institution narrative — the Chalice

In a similar way, when supper was ended, He took this precious chalice into His holy and venerable hands.

Once more giving You thanks, He said the blessing and gave the chalice to His disciples, saying:

Take this, all of you, and drink from it: for this is the chalice of My Blood, of the new and eternal covenant.

It will be poured out for you and for many for the forgiveness of sins. Do this in memory of Me.

Simili modo — EP II Institution Narrative (Chalice)

Selected wording:
“Take this, all of you, and drink from it: for this is the chalice of my Blood …”

The continuation speaks of the new and eternal Covenant, the Blood being poured out for the many for the forgiveness of sins, and Christ's command to do this in his memory.

For comparison: the essential consecratory wording is present, but the surrounding narrative is considerably more compressed than in the Roman Canon.

Mysterium fidei

In the 1962 Roman Canon, mysterium fidei occurs inside the chalice formula immediately above; it is not a separate acclamation after the consecration.

The mystery of faith

The priest now announces the mystery of faith, and the people respond with one of the approved memorial acclamations.

Example: “We proclaim your Death, O Lord, and profess your Resurrection until you come again.” Other approved acclamations are also provided.

Mysterium fidei — Memorial Acclamation

Selected wording:
“The mystery of faith.”

One approved response begins:
“Save us, Savior of the world, for by your Cross and Resurrection …”

The priest's proclamation follows the consecration, and the people respond with one of the approved memorial acclamations.

For comparison: this is one of the clearest structural differences from the 1962 Roman Canon, where mysterium fidei occurs within the chalice formula itself.

Unde et memores

Therefore, O Lord, we Your servants and also Your holy people, remembering the blessed Passion of the same Christ Your Son our Lord, His Resurrection from the dead, and His glorious Ascension into heaven, offer to Your most excellent majesty, from Your gifts and favors, a pure victim, a holy victim, an immaculate victim, the holy Bread of eternal life and the Chalice of everlasting salvation.

Unde et memores

Unde et memores — EP II Anamnesis and Offering

Selected wording:
“Therefore, as we celebrate the memorial of his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation …”

The prayer then gives thanks that the faithful have been held worthy to be in God's presence and minister to him.

For comparison: the Roman Canon develops its post-consecration offering through several successive prayers—the Unde et memores, Supra quae, and Supplices te rogamus. Eucharistic Prayer II expresses the memorial and offering much more briefly.

Supra quae

Be pleased to look upon these offerings with a favorable and gracious countenance, and accept them as You were pleased to accept the gifts of Your just servant Abel, the sacrifice of our patriarch Abraham, and that which Your high priest Melchizedek offered to You, a holy sacrifice, an immaculate victim.

Supra quae

Supra quae — no direct counterpart in EP II

No separate Supra quae prayer appears in Eucharistic Prayer II.

The offering is expressed more compactly in EP II’s preceding Anamnesis and Offering.

Supplices te rogamus

We humbly beseech You, almighty God: command that these offerings be carried by the hands of Your holy Angel to Your altar on high, in the sight of Your divine majesty, so that as many of us as shall receive from this altar the most sacred Body and Blood of Your Son may be filled with every heavenly blessing and grace. Through the same Christ our Lord. Amen.

Supplices te rogamus

Current Missal option: The short conclusion “Through Christ our Lord. Amen.” is parenthesized and may be omitted.

Supplices te rogamus — nearest EP II parallel: Communion Epiclesis

Selected wording:
“Humbly we pray that, partaking of the Body and Blood of Christ, we may be gathered into one by the Holy Spirit.”

For comparison: this prayer for the communicants follows the offering and is distinct from the earlier invocation of the Spirit over the gifts.

Memento of the dead

Remember also, O Lord, Your servants and handmaids who have gone before us with the sign of faith and rest in the sleep of peace. To them, O Lord, and to all who rest in Christ, grant, we pray, a place of refreshment, light, and peace. Through the same Christ our Lord. Amen.

Memento of the dead

Current Missal option: The short conclusion “Through Christ our Lord. Amen.” is parenthesized and may be omitted.

Memento etiam defunctorum — EP II intercession for the dead

A corresponding intercession for the dead is present in EP II, but in a shorter form within its combined intercessions.

The Roman Canon’s separate Memento and its imagery of refreshment, light, and peace are not reproduced as a separate prayer in EP II.

Nobis quoque peccatoribus

To us also, Your sinful servants, who hope in the multitude of Your mercies, graciously grant some part and fellowship with Your holy Apostles and Martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Your Saints. Admit us, we beseech You, into their company, not weighing our merits, but granting us pardon. Through Christ our Lord.

Nobis quoque peccatoribus

Current Missal option: The names from Ignatius through Anastasia are parenthesized and may be omitted; John, Stephen, Matthias, and Barnabas remain outside the parentheses.

Nobis quoque peccatoribus — corresponding theme in EP II

EP II asks that the faithful share eternal life with the Blessed Virgin Mary, the Apostles, and all the Saints.

It does not contain a separate Nobis quoque prayer or the Roman Canon’s extended list of named martyrs.

Per quem and doxology

Through whom, O Lord, You always create all these good things, sanctify them, give them life, bless them, and bestow them upon us.

Through Him, and with Him, and in Him, to You, God the Father almighty, in the unity of the Holy Spirit, is all honor and glory, forever and ever.

Response

Amen.

Per quem and doxology

Through whom, O Lord, You always create all these good things, sanctify them, give them life, bless them, and bestow them upon us.

Through Him, and with Him, and in Him, to You, God the Father almighty, in the unity of the Holy Spirit, is all honor and glory, forever and ever.

Response

Amen.

Per quem / Doxology — EP II Doxology and Great Amen

Selected wording:
“Through him, and with him, and in him …”

The doxology offers all honor and glory to the Father through Christ, in the unity of the Holy Spirit; the people ratify the prayer with the Great Amen.

For comparison: this conclusion corresponds to the doxology at the end of the Roman Canon, while the prayer leading to it is much shorter.

What changed? Eucharistic Prayer I retains the Roman Canon in the current Missal, but the institution narrative was revised. Most visibly, mysterium fidei was removed from within the chalice formula and now introduces a memorial acclamation by the people after the consecration.¹⁴

9. The Lord’s Prayer and Deliverance from Evil

Traditional Latin Mass — 1962

Introduction to the Pater Noster

Priest

Let us pray. Taught by saving precepts and formed by divine instruction, we dare to say:

Pater Noster

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.

Server / choir

But deliver us from evil.

Priest

Amen.

Libera nos

Deliver us, we beseech You, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious Mary ever Virgin, Mother of God, with Your blessed Apostles Peter and Paul, and Andrew, and all the Saints, graciously grant peace in our days.

By the help of Your mercy may we always be free from sin and safe from all disturbance. Through the same Jesus Christ, Your Son our Lord, who lives and reigns with You in the unity of the Holy Spirit, God, forever and ever. Amen.

Novus Ordo — Current Roman Missal

Introduction to the Lord’s Prayer

Priest

The priest gives the prescribed introduction beginning “At the Savior’s command…”; then he and the people pray the Lord’s Prayer together.³⁴

Lord’s Prayer — priest and people together

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.

Embolism and doxology

Deliver us, Lord, we pray, from every evil; graciously grant peace in our days, that by the help of Your mercy we may always be free from sin and safe from all distress as we await the blessed hope and the coming of our Savior, Jesus Christ.

People

For the kingdom, the power, and the glory are Yours now and forever.

What changed? Both forms introduce the Lord’s Prayer with a priestly invitation. In the 1962 rite the priest recites almost the entire Pater Noster and the server or choir completes the final petition. The older Libera nos explicitly invokes Mary, Peter, Paul, Andrew, and all the Saints; the current embolism does not.

10. Peace, Fraction, Mingling, and Agnus Dei

Traditional Latin Mass — 1962

Pax Domini and fraction

Priest

The peace of the Lord be always with you.

Server / choir

And with your spirit.

During this sequence the priest breaks the consecrated Host and prepares a small particle for the chalice.

Haec commixtio — mingling

May this mingling and consecration of the Body and Blood of our Lord Jesus Christ be to us who receive it unto everlasting life. Amen.

Agnus Dei

Lamb of God, who take away the sins of the world, have mercy on us.
Lamb of God, who take away the sins of the world, have mercy on us.
Lamb of God, who take away the sins of the world, grant us peace.

Prayer for peace — Domine Jesu Christe, qui dixisti

O Lord Jesus Christ, who said to Your Apostles: Peace I leave you, My peace I give you; look not upon my sins, but upon the faith of Your Church, and be pleased to grant her peace and unity according to Your will; who live and reign, God, forever and ever. Amen.

This is the ordinary non-Requiem sequence. The 1962 rubrics omit the prayer for peace in Masses for the Dead.³³

Novus Ordo — Current Roman Missal

Prayer and greeting of peace

Lord Jesus Christ, who said to Your Apostles that You leave them peace and give them Your peace: look not on our sins, but on the faith of Your Church, and graciously grant her peace and unity according to Your will; who live and reign forever and ever. Amen.

The priest then gives the prescribed greeting of peace. If appropriate, the deacon or priest invites those present to exchange a sign of peace.³⁴

Fraction and Haec commixtio — mingling

The priest breaks the Host over the paten and places a small piece in the chalice while quietly praying that the mingling of Christ’s Body and Blood bring eternal life to those who receive it.³⁴

Agnus Dei

Lamb of God, who take away the sins of the world, have mercy on us. Lamb of God, who take away the sins of the world, have mercy on us. Lamb of God, who take away the sins of the world, grant us peace.

The invocation accompanies the fraction and may be repeated as needed until the breaking is completed; the final invocation asks for peace.

Sequence check: The two forms contain closely related elements, but the order is not identical. In 1962 the Pax Domini and mingling precede the Agnus Dei, and the priest’s prayer for peace follows the Agnus Dei. In the current rite the prayer and greeting of peace precede the fraction; the mingling and Agnus Dei accompany the breaking of the bread.

11. Preparation for and Reception of Holy Communion

Traditional Latin Mass — 1962

Domine Jesu Christe, Fili Dei vivi

O Lord Jesus Christ, Son of the living God, who by the will of the Father, with the cooperation of the Holy Spirit, have by Your death given life to the world: deliver me by this Your most sacred Body and Blood from all my iniquities and from every evil.

Make me always cling to Your commandments, and never permit me to be separated from You; who with the same God the Father and the Holy Spirit live and reign, God, forever and ever. Amen.

Perceptio Corporis tui

Let not the receiving of Your Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but through Your goodness may it be a safeguard and healing for my soul and body; who live and reign with God the Father in the unity of the Holy Spirit, God, forever and ever. Amen.

Panem caelestem accipiam

I will take the Bread of heaven and call upon the name of the Lord.

Before the priest’s Communion

Lord, I am not worthy that You should enter under my roof; but only say the word and my soul shall be healed.

The priest says this three times.

Receiving the Host

May the Body of our Lord Jesus Christ preserve my soul unto everlasting life. Amen.

Quid retribuam Domino — before receiving the Precious Blood

What shall I return to the Lord for all that He has given me? I will take the chalice of salvation and call upon the name of the Lord. Praising, I will call upon the Lord, and I shall be saved from my enemies.

Receiving the Precious Blood

May the Blood of our Lord Jesus Christ preserve my soul unto everlasting life. Amen.

Before Communion of the faithful

Behold the Lamb of God; behold Him who takes away the sins of the world.

Lord, I am not worthy that You should enter under my roof; but only say the word and my soul shall be healed.

The prayer of unworthiness is said three times.

Formula for each communicant

May the Body of our Lord Jesus Christ preserve your soul unto everlasting life. Amen.

Novus Ordo — Current Roman Missal

Private preparation of the priest — one of two options

Lord Jesus Christ, Son of the living God, who by the will of the Father and the work of the Holy Spirit gave life to the world through Your death: free me by this, Your most holy Body and Blood, from all my sins and from every evil.

Keep me always faithful to Your commandments, and never let me be parted from You.

Option 1 of 2: The current Missal provides a second approved private preparation prayer as an alternative; only one is said.³⁴

Invitation and response

Priest

Behold the Lamb of God; behold Him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.

Priest and people

Lord, I am not worthy that You should enter under my roof; but only say the word and my soul shall be healed.

The current rite says this response once together.

Priest receives the Body and Blood of Christ

Before receiving the Host, the priest quietly prays that the Body of Christ keep him safe for eternal life. Before receiving from the chalice, he quietly makes the corresponding prayer concerning the Blood of Christ.³⁴

Distribution to the faithful

Minister

The Body of Christ.

Communicant

Amen.

What changed? The traditional rite retains two fixed private preparation prayers, Panem caelestem, the threefold prayer of unworthiness, separate formulas before the priest receives the Host and Precious Blood, and a longer formula for each communicant asking preservation unto eternal life. The current rite provides a choice of two private preparation prayers, one common response before Communion, quiet formulas for the priest’s own reception of the Body and Blood of Christ, and the shorter “The Body of Christ / Amen” formula for communicants.³³³⁴

12. After Communion

Traditional Latin Mass — 1962

Quod ore sumpsimus

What we have taken with our mouth, O Lord, may we receive with a pure mind; and from a temporal gift may it become for us an everlasting remedy.

Corpus tuum, Domine

May Your Body, O Lord, which I have received, and Your Blood, which I have drunk, cleave to my innermost being; and grant that no stain of sin remain in me, whom these pure and holy mysteries have refreshed; who live and reign forever and ever. Amen.

Communion antiphon and Postcommunion

The Communion antiphon and Postcommunion change with the day or feast and are therefore not reproduced as though they were fixed parts.

Novus Ordo — Current Roman Missal

Purification prayer

May what has passed our lips as food, O Lord, be possessed by us in purity of heart; and may what has been given to us in time become for us a healing unto eternity.

Prayer after Communion

This prayer changes with the day or feast. When the distribution of Communion is over, a period of quiet prayer may be observed; the priest then prays the proper Prayer after Communion.³⁴

Summary: Both forms include purification after Communion and a proper prayer after Communion. The 1962 rite also retains the fixed Corpus tuum, Domine prayer, which has no direct counterpart in the current Order of Mass.

13. Dismissal, Blessing, and Last Gospel

Traditional Latin Mass — 1962

Dismissal — ordinary form

Priest

The Lord be with you.

Server

And with your spirit.

Priest

Go, the Mass is ended.

Server

Thanks be to God.

The 1962 rubrics provide different conclusions in specified circumstances, including Benedicamus Domino and, in Masses for the Dead, Requiescant in pace.³³

Placeat tibi

May the tribute of my service be pleasing to You, O Holy Trinity; and grant that the sacrifice which I, though unworthy, have offered before the eyes of Your majesty may be acceptable to You, and through Your mercy may bring propitiation to me and to all for whom I have offered it. Through Christ our Lord. Amen.

Blessing

May almighty God, the Father, the Son, and the Holy Spirit, bless you. Amen.

Last Gospel — ordinarily John 1:1–14

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God, whose name was John. He came as a witness, to bear witness to the Light, that all might believe through him. He was not the Light, but came to bear witness to the Light. The true Light, which enlightens every man, was coming into the world.

He was in the world, and the world was made through Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, He gave them power to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us; and we saw His glory, glory as of the Only Begotten of the Father, full of grace and truth.

John 1:1–14 is the regular Last Gospel in the 1962 rubrics, but the rubrics also list specific occasions when another Last Gospel is used or the Last Gospel is omitted.³³

Novus Ordo — Current Roman Missal

Blessing and dismissal

Priest

The Lord be with you.

People

And with your spirit.

May almighty God bless you, the Father, and the Son, and the Holy Spirit.

People

Amen.

Deacon or priest

Go forth; the Mass is ended.

People

Thanks be to God.

The current Missal provides several approved dismissal formulas and, when prescribed, solemn blessings or prayers over the people.

No direct counterpart: The Placeat tibi and the Last Gospel are not part of the ordinary conclusion of the current Order of Mass.

What changed? The ordinary 1962 sequence places the Placeat after the dismissal and before the blessing, and normally concludes with the opening of St. John’s Gospel. The current rite concludes with the blessing and dismissal and does not include the Last Gospel.

In summary, reading the prayers side by side shows where themes such as sacrifice, sin, propitiation, the saints, the living and the dead, unworthiness, and preparation for Holy Communion are expressed explicitly, expressed differently, or no longer appear in the same place.