Manger Square Bethlehem

HOMILY OF POPE BENEDICT XVI
MASS AT MANGER SQUARE
BETHLEHEM
13 MAY 2009

Dear Brothers and Sisters in Christ,

I thank Almighty God for giving me the grace to come to Bethlehem, not only to venerate the place of Christ’s birth, but also to stand beside you, my brothers and sisters in the faith, in these Palestinian Territories. I am grateful to Patriarch Fouad Twal for the sentiments which he has expressed on your behalf, and I greet with affection my brother Bishops and all the priests, religious and lay faithful who labor daily to confirm this local Church in faith, hope and love. In a special way my heart goes out to the pilgrims from war-torn Gaza: I ask you to bring back to your families and your communities my warm embrace, and my sorrow for the loss, the hardship and the suffering you have had to endure. Please be assured of my solidarity with you in the immense work of rebuilding which now lies ahead, and my prayers that the embargo will soon be lifted.

“Do not be afraid; for behold I proclaim to you good news of great joy … today in the city of David a Savior is born for you” (Lk 2:10-11). The message of Christ’s coming, brought from heaven by the voice of angels, continues to echo in this town, just as it echoes in families, homes and communities throughout the world. It is “good news”, the angels say “for all the people”. It proclaims that the Messiah, the Son of God and the Son of David, has been born “for you”: for you and me, and for men and women in every time and place. In God’s plan, Bethlehem, “least among the clans of Judah” (Mic 5:2), has become a place of undying glory: the place where, in the fullness of time, God chose to become man, to end the long reign of sin and death, and to bring new and abundant life to a world which had grown old, weary and oppressed by hopelessness.

For men and women everywhere, Bethlehem is associated with this joyful message of rebirth, renewal, light and freedom. Yet here, in our midst, how far this magnificent promise seems from being realized! How distant seems that Kingdom of wide dominion and peace, security, justice and integrity which the Prophet Isaiah heralded in the first reading (cf. Is 9:7), and which we proclaim as definitively established in the coming of Jesus Christ, Messiah and King!

From the day of his birth, Jesus was “a sign of contradiction” (Lk 2:34), and he continues to be so, even today. The Lord of hosts, “whose origin is from old, from ancient days” (Mic 5:2), wished to inaugurate his Kingdom by being born in this little town, entering our world in the silence and humility of a cave, and lying, a helpless babe, in a manger. Here, in Bethlehem, amid every kind of contradiction, the stones continue to cry out this “good news”, the message of redemption which this city, above all others, is called to proclaim to the world. For here, in a way which surpassed every human hope and expectation, God proved faithful to his promises. In the birth of his Son, he revealed the coming of a Kingdom of love: a divine love which stoops down in order to bring healing and lift us up; a love which is revealed in the humiliation and weakness of the Cross, yet triumphs in a glorious resurrection to new life. Christ brought a Kingdom which is not of this world, yet a Kingdom which is capable of changing this world, for it has the power to change hearts, to enlighten minds and to strengthen wills. By taking on our flesh, with all its weaknesses, and transfiguring it by the power of his Spirit, Jesus has called us to be witnesses of his victory over sin and death. And this is what the message of Bethlehem calls us to be: witnesses of the triumph of God’s love over the hatred, selfishness, fear and resentment which cripple human relationships and create division where brothers should dwell in unity, destruction where men should be building, despair where hope should flourish!

“In hope we were saved”, the Apostle Paul says (Rom 8:24). Yet he affirms with utter realism that creation continues to groan in travail, even as we, who have received the first-fruits of the Spirit, patiently await the fulfilment of our redemption (cf. Rom 8:22-24). In today’s second reading, Paul draws a lesson from the Incarnation which is particularly applicable to the travail which you, God’s chosen ones in Bethlehem, are experiencing: “God’s grace has appeared”, he tells us, “training us to reject godless ways and worldly desires, and to live, temperately, justly and devoutly in this age”, as we await the coming of our blessed hope, the Savior Jesus Christ (Tit 2:11-13).

Are these not the virtues required of men and women who live in hope? First, the constant conversion to Christ which is reflected not only in our actions but also in our reasoning: the courage to abandon fruitless and sterile ways of thinking, acting and reacting. Then, the cultivation of a mindset of peace based on justice, on respect for the rights and duties of all, and commitment to cooperation for the common good. And also perseverance, perseverance in good and in the rejection of evil. Here in Bethlehem, a special perseverance is asked of Christ’s disciples: perseverance in faithful witness to God’s glory revealed here, in the birth of his Son, to the good news of his peace which came down from heaven to dwell upon the earth.

“Do not be afraid!” This is the message which the Successor of Saint Peter wishes to leave with you today, echoing the message of the angels and the charge which our beloved Pope John Paul II left with you in the year of the Great Jubilee of Christ’s birth. Count on the prayers and solidarity of your brothers and sisters in the universal Church, and work, with concrete initiatives, to consolidate your presence and to offer new possibilities to those tempted to leave. Be a bridge of dialogue and constructive cooperation in the building of a culture of peace to replace the present stalemate of fear, aggression and frustration. Build up your local Churches, making them workshops of dialogue, tolerance and hope, as well as solidarity and practical charity.

Above all, be witnesses to the power of life, the new life brought by the Risen Christ, the life that can illumine and transform even the darkest and most hopeless of human situations. Your homeland needs not only new economic and community structures, but most importantly, we might say, a new “spiritual” infrastructure, capable of galvanizing the energies of all men and women of good will in the service of education, development and the promotion of the common good. You have the human resources to build the culture of peace and mutual respect which will guarantee a better future for your children. This noble enterprise awaits you. Do not be afraid!

The ancient Basilica of the Nativity, buffeted by the winds of history and the burden of the ages, stands before us as a witness to the faith which endures and triumphs over the world (cf. 1 Jn 5:4). No visitor to Bethlehem can fail to notice that in the course of the centuries the great door leading into the house of God has become progressively smaller. Today let us pray that, by God’s grace and our commitment, the door leading into the mystery of God’s dwelling among men, the temple of our communion in his love, and the foretaste of a world of eternal peace and joy, will open ever more fully to welcome, renew and transform every human heart. In this way, Bethlehem will continue to echo the message entrusted to the shepherds, to us, and to all mankind: “Glory to God in the highest, and on earth, peace to those whom he loves”! Amen.

Cenacle

Holy Land: Catholic communities welcome Benedict XVI
Posted: Tuesday, May 12, 2009 4:23 pm

At 11.40am today, the Holy Father travelled by car from the 'Hechal Shlomo' Centre in Jerusalem to the Cenacle, where he prayed the Angelus with ordinaries of the Holy Land.

The Cenacle is the place where the ordained priesthood and the Sacraments of the Eucharist and Penance were instituted. The Latin word 'Coenaculum' was used to indicate the dining area, but more generally signified the upper room where guests were welcomed; it is in the upper room that the chapel is located today. The Christian tradition on the authenticity of the Cenacle goes back to the end of the third century.

The lower floor of the building houses a cenotaph called the 'Tomb of David'. It is a place of national pilgrimage for Jews, although the reference to David's last resting place has no historical or archaeological foundation. Also on the lower floor is an ancient chapel dedicated to the washing of the feet. Today the building, property of the State of Israel, is one of the places under the aegis of the Custody of the Holy Land, which since the fourteenth century has been administered by Franciscans.

This was considered to be the most important of all the Franciscan provinces as it included the land where Jesus Christ was born, lived, preached the Good News, died and rose from the dead. Indeed, according to the Franciscan order, St. Francis himself visited the Holy Land and this province between 1219 and 1220.

In 1333 Robert of Anjou, king of Naples, and his wife, Queen Sancha, negotiated with the sultan of Egypt, through Friar Ruggero Garini, to purchase the Cenacle and the right to celebrate religious ceremonies in the Holy Sepulchre. Friar Garini, with financial assistance from the queen, then built a monastery near the Cenacle. The king and queen also secured the right for Franciscans to legally own certain sanctuaries and to have the right of use in others.

In 1342, Pope Clement VI, in two papal bulls, hailed the work of the king and queen of Naples and set forth instructions on running the ecclesiastical province of the Custody of the Holy Land.

The first statutes of the Franciscans regarding the Holy Land date from 1377 and state that a maximum of 20 friars should serve the Holy Places of the Cenacle, the Holy Sepulchre and Bethlehem. In 1517 the Custody of the Holy Land was granted complete autonomy and the Holy See granted it the status of province with special privileges and particular rights. Since 1558 the Custody has had its seat in the convent of the Most Holy Saviour.

While the term Custody of the Holy Land refers to the ecclesiastical province, the Custos of the Holy Land is the minister provincial of the friars living in the Middle East. He has jurisdiction over the territories of Israel, Palestine, Jordan, Lebanon, Egypt (partially), Cyprus and Rhodes. Given the importance of his role, the Custos is directly nominated by the Holy See, after consultation with the friars of the custody. The current Custos is Fr. Pierbattista Pizzaballa.

"You represent the Catholic communities of the Holy Land", said the Holy Father in his address to the assembled ordinaries, "who in their faith and devotion are like lighted candles illuminating the Holy Places that were graced by the presence of Jesus our living Lord".

"In the Upper Room the mystery of grace and salvation, of which we are recipients and also heralds and ministers, can be expressed only in terms of love. Because He has loved us first and continues to do so, we can respond with love".
"This transforming love, which is grace and truth, prompts us, as individuals and communities, to overcome the temptation to turn in upon ourselves in selfishness or indolence, isolation, prejudice or fear, and to give ourselves generously to the Lord and to others. It moves us as Christian communities to be faithful to our mission with frankness and courage".

"The call to communion of mind and heart ... is of special relevance in the Holy Land. The different Christian Churches found here represent a rich and varied spiritual patrimony and are a sign of the multiple forms of interaction between the Gospel and different cultures. They also remind us that the mission of the Church is to preach the universal love of God and to gather, from far and near, all who are called by Him, in such a way that, with their traditions and their talents, they form the one family of God".

"In the measure in which the gift of love is accepted and grows in the Church, the Christian presence in the Holy Land and in the neighbouring regions will be vibrant. This presence is of vital importance for the good of society as a whole. The clear words of Jesus on the intimate bond between love of God and love of neighbour, on mercy and compassion, on meekness, peace and forgiveness, are a leaven capable of transforming hearts and shaping actions. Christians in the Middle East, together with other people of good will, are contributing, as loyal and responsible citizens, in spite of difficulties and restrictions, to the promotion and consolidation of a climate of peace in diversity".

"Count on my support and encouragement", the Pope told the bishops, "as you do all that is in your power to assist our Christian brothers and sisters to remain and prosper here in the land of their ancestors and to be messengers and promoters of peace".

"For my part, I renew my appeal to our brothers and sisters world-wide to support and to remember in their prayers the Christian communities of the Holy Land and the Middle East".

After praying the Regina Coeli, Benedict XVI moved on to the Latin co-cathedral of Jerusalem where he greeted the 300 people gathered there to welcome him, among them various female religious of contemplative orders. Having venerated the Blessed Sacrament and listened to a brief greeting from the Latin patriarch of Jerusalem, the Pope thanked the religious for their prayers for his universal ministry and asked them, "in the words of the Psalmist, ... to 'pray for the peace of Jerusalem', to pray without ceasing for an end to the conflict that has brought so much suffering to the peoples of this land".

After the ceremony, the Holy Father had lunch with ordinaries and abbots of the Holy Land at the Latin Patriarchate in Jerusalem.

Source: VIS (Vatican Information Service)
PV-ISRAEL/CENACLE CO-CATHEDRAL/JERUSALEMVIS 090512 (1090)

Mass in the Valley of JOSAPHAT

Tuesday, May 12, 2009

In Jerusalem, "Where Life Conquered Death"

HOMILY OF POPE BENEDICT XVI

MASS IN THE VALLEY OF JOSAPHAT

JERUSALEM

12 MAY 2009

Dear Brothers and Sisters in the Lord,

“Christ is risen, alleluia!” With these words I greet you with immense affection. I thank Patriarch Fouad Twal for his words of welcome on your behalf, and before all else I express my joy at being able to celebrate this Eucharist with you, the Church in Jerusalem. We are gathered beneath the Mount of Olives, where our Lord prayed and suffered, where he wept for love of this City and the desire that it should know “the path to peace” (Lk 19:42), and whence he returned to the Father, giving his final earthly blessing to his disciples and to us. Today let us accept this blessing. He gives it in a special way to you, dear brothers and sisters, who stand in an unbroken line with those first disciples who encountered the Risen Lord in the breaking of the bread, those who experienced the outpouring of the Spirit in the Upper Room and those who were converted by the preaching of Saint Peter and the other apostles. My greeting also goes to all those present, and in a special way to those faithful of the Holy Land who for various reasons were not able to be with us today.

As the Successor of Saint Peter, I have retraced his steps in order to proclaim the Risen Christ in your midst, to confirm you in the faith of your fathers, and to invoke upon you the consolation which is the gift of the Paraclete. Standing before you today, I wish to acknowledge the difficulties, the frustration, and the pain and suffering which so many of you have endured as a result of the conflicts which have afflicted these lands, and the bitter experiences of displacement which so many of your families have known and – God forbid – may yet know. I hope my presence here is a sign that you are not forgotten, that your persevering presence and witness are indeed precious in God’s eyes and integral to the future of these lands. Precisely because of your deep roots in this land, your ancient and strong Christian culture, and your unwavering trust in God’s promises, you, the Christians of the Holy Land, are called to serve not only as a beacon of faith to the universal Church, but also as a leaven of harmony, wisdom and equilibrium in the life of a society which has traditionally been, and continues to be, pluralistic, multiethnic and multireligious.

In today’s second reading, the Apostle Paul tells the Colossians to “seek the things that are above, where Christ is seated at the right hand of God” (Col 3:1). His words resound with particular force here, beneath the Garden of Gethsemani, where Jesus accepted the chalice of suffering in complete obedience to the Father’s will, and where, according to tradition, he ascended to the right hand of the Father to make perpetual intercession for us, the members of his Body. Saint Paul, the great herald of Christian hope, knew the cost of that hope, its price in suffering and persecution for the sake of the Gospel, yet he never wavered in his conviction that Christ’s resurrection was the beginning of a new creation. As he tells us: “When Christ, who is your life, is revealed, you too will be revealed with him in glory!” (Col 3:4).

Paul’s exhortation to “set our minds on the things that are above” must constantly echo in our hearts. His words point us to the fulfilment of faith’s vision in that heavenly Jerusalem where, in fidelity to the ancient prophecies, God will wipe away the tears from every eye, and prepare a banquet of salvation for all peoples (cf. Is 25:6-8; Rev 21:2-4).

This is the hope, this the vision, which inspires all who love this earthly Jerusalem to see her as a prophecy and promise of that universal reconciliation and peace which God desires for the whole human family. Sadly, beneath the walls of this same City, we are also led to consider how far our world is from the complete fulfilment of that prophecy and promise. In this Holy City where life conquered death, where the Spirit was poured out as the first-fruits of the new creation, hope continues to battle despair, frustration and cynicism, while the peace which is God’s gift and call continues to be threatened by selfishness, conflict, division and the burden of past wrongs. For this reason, the Christian community in this City which beheld the resurrection of Christ and the outpouring of the Spirit must hold fast all the more to the hope bestowed by the Gospel, cherishing the pledge of Christ’s definitive victory over sin and death, bearing witness to the power of forgiveness, and showing forth the Church’s deepest nature as the sign and sacrament of a humanity reconciled, renewed and made one in Christ, the new Adam.

Gathered beneath the walls of this city, sacred to the followers of three great religions, how can we not turn our thoughts to Jerusalem’s universal vocation? Heralded by the prophets, this vocation also emerges as an indisputable fact, a reality irrevocably grounded in the complex history of this city and its people. Jews, Muslims and Christians alike call this city their spiritual home. How much needs to be done to make it truly a “city of peace” for all peoples, where all can come in pilgrimage in search of God, and hear his voice, “a voice which speaks of peace” (cf. Ps 85:8)!

Jerusalem, in fact, has always been a city whose streets echo with different languages, whose stones are trod by people of every race and tongue, whose walls are a symbol of God’s provident care for the whole human family. As a microcosm of our globalized world, this City, if it is to live up to its universal vocation, must be a place which teaches universality, respect for others, dialogue and mutual understanding; a place where prejudice, ignorance and the fear which fuels them, are overcome by honesty, integrity and the pursuit of peace. There should be no place within these walls for narrowness, discrimination, violence and injustice. Believers in a God of mercy – whether they identify themselves as Jews, Christians or Muslims – must be the first to promote this culture of reconciliation and peace, however painstakingly slow the process may be, and however burdensome the weight of past memories.

Here I would like to speak directly to the tragic reality – which cannot fail to be a source of concern to all who love this City and this land – of the departure of so many members of the Christian community in recent years. While understandable reasons lead many, especially the young, to emigrate, this decision brings in its wake a great cultural and spiritual impoverishment to the City. Today I wish to repeat what I have said on other occasions: in the Holy Land there is room for everyone! As I urge the authorities to respect, to support and to value the Christian presence here, I also wish to assure you of the solidarity, love and support of the whole Church and of the Holy See.

Dear friends, in the Gospel we have just heard, Saint Peter and Saint John run to the empty tomb, and John, we are told, “saw and believed” (Jn 20:8). Here in the Holy Land, with the eyes of faith, you, together with the pilgrims from throughout the world who throng its churches and shrines, are blessed to “see” the places hallowed by Christ’s presence, his earthly ministry, his passion, death and resurrection, and the gift of his Holy Spirit. Here, like the Apostle Saint Thomas, you are granted the opportunity to “touch” the historical realities which underlie our confession of faith in the Son of God. My prayer for you today is that you continue, day by day, to “see and believe” in the signs of God’s providence and unfailing mercy, to “hear” with renewed faith and hope the consoling words of the apostolic preaching, and to “touch” the sources of grace in the sacraments, and to incarnate for others their pledge of new beginnings, the freedom born of forgiveness, the interior light and peace which can bring healing and hope to even the darkest of human realities.

In the Church of the Holy Sepulchre, pilgrims in every century have venerated the stone which tradition tells us stood before the entrance to the tomb on the morning of Christ’s resurrection. Let us return frequently to that empty tomb. There let us reaffirm our faith in the victory of life, and pray that every “heavy stone” that stands before the door of our hearts, blocking our complete surrender to the Lord in faith, hope and love, may be shattered by the power of the light and life which shone forth from Jerusalem to all the world that first Easter morn. Christ is risen, alleluia! He is truly risen, alleluia!

Papal Pilgrimage Holy Land May 2009

Pope Benedict xvi, Pilgrimage to the Holy Land

Tuesday, 12 May 2009 Mass at Kidron Valley 16:15 –Visit Church of All Nations, Mt. of Olives, and a Solemn afternoon Mass at the Garden of Gethsemane.

Prayer to Jesus, Agonising on the Mount of Olives.

My soul is sorrowful even unto death.

Stay here and watch.

(St. Mark XIV:34)

to be a monk?

A Monk is NOT a spiritual 'superman'.
He is - a very ordinary person.
It is only that God has given him
the grace of a 'vocation',

Now this gift of grace may be described as
a divine 'invitation' or 'attraction',
and it usually begins to make itself felt
only gradually and vaguely.
Even he who is receiving it
can be very uncertain about it.

It is by living his Christian life in real earnest
that a person allows this divine call
to grow stronger and more compelling.
But what fosters its growth most of all
is to pray about it.

If you think you might have a vocation to be a monk,
seek advice preferably by contacting a monastery.

If you can answer 'yes'
of the following questions
there is a real possibility
that you might have a vocation

Do you want―
to give your whole life to God?
Even though you might not be able
to understand fully what that means―
is that what you feel?

Do you want―
to draw closer to God?
to respond as fully as possible
in making your life all that He wants it to be?
to love Him with all your mind and heart and strength?

Do you feel that your present way of life
deprives you of time and energy
you would like to have
for prayer, wider and deeper reading,
Mass and Communion?

Would you like a way of life
designed under God's inspiration
and guaranteed by the Church
to help you in all these things?

The monastic life in the Cistercian Order
is centred around the community Mass
and the "Prayer of the Church",
and a daily arrangement of
spiritual reading and instruction,
private prayer
and work - principally farming by which we earn our living.

Cistercian monks follow the Rule of St. Benedict,
and live essentially. the same kind of life;
all have the same basic rights and duties―
both spiritual and temporal;
everyone is simply a member of a monastic family,
everyone is simply a monk.

Do you think you could fit into such a family,
and such a way of life?

Are you prepared to withdraw from the world?
to get down each day to regular periods of prayer?
to live in an atmosphere of silence?
to try to develop the habit
of turning your mind and heart to God?

To whom more is given, from him, more is expected.
Therefore, a monk is NOT
running away from life's responsibilities,
in fact, by his vows, he is undertaking
a far greater obligation to strive throughout life
to grow in likeness to Jesus and so draw closer to God.

He is undertaking the responsibility
of developing a ready willingness
to accept to the fullest
the share God wishes to give him
in the Redeeming Passion of Jesus Christ.

The sacrifices asked of human nature
by the monastic life are great,
but God is not outdone in generosity.
The reward he has promised, even for this present life,
is a hundredfold.
A peace and contentment that the world cannot give;
a sense of playing a part
in the life and growth of the Church;
a sense of personal fulfilment―
of living a truly meaningful life
of union with God's will, of security in his love.

A monastery is NOT
a sad and miserable place.
It is a peaceful place, a happy and cheerful place.
Joy is one of the fruits of the Holy Spirit.

We do not take a Vow of silence.
We have a Spirit of silence
This spirit of silence however,
is rightly regarded as
a special characteristic of the Order,
since, in one way or another, it covers the whole day.
Nevertheless, during our normal day,
there are many times when a monk may speak.

Education to at least school-leaving age is necessary.
But 'common-sense' is what is required
rather than 'intelligence'.
There is ample scope however,
for the satisfaction of any intellect,
in the study of philosophy, theology, etc..
if one is so inclined.
A monk does NOT have to know Latin―
the liturgy is sung in English.

We do not practice extremes of fasting and austerity.
Although our life is austere,
any normally healthy man is quite able for it.
And though we do not eat meat and the diet is plain,
it is sufficient in quantity and quality.

A Cistercian monk is not cut off absolutely
from his family; they may visit him
three or four times a year, and,
for serious reasons, he may visit them at home.
A Cistercian monk is not confined
to a narrow enclosure; his work takes him out
into the fields and woods of the monastery.

Finally
the contemplative' life means
aiming at a spirit of recollection
and is best described as :
a growing habit of seeing all things in life
as God sees them,
and of acting always in harmony with His divine will.
It is―
a gradual surrender of one's every thought and action
to the secret influences of the Holy Spirit.

Let us now close by adding that
a vocation has the nature of a 'seed'.
It will grow and come to fruit
if we care for it.
It will fade and die away if we neglect it.
God will not insist, it is a free invitation of love.
Only a free response of love can satisfy it.

For further information please write to Father Abbot (Vocations),
Sancta Maria Abbey, Garvald, Haddington, EH41 4LW, Scotland

http://www.nunraw.org.uk.

Sancta Missa

Following a set back in Ahasia, it is remarkable to enable from the Roman Mass as a therpathy in the cognition and new understanding from beautiful graphics, Latin language of Rubrics and Text of the Canon.
There is a wonder to the genius of the classic Litugists.

As example:

The Holy Mass – Dom Eugene Vandeur OSB, Maredsous Abbe, revised 1953.

ON every page of this small book, theology, history and symbolism point to one practical consideration. It is this: there is no more important work than Holy Mass ; that is why we must take part in it more fervently and more often.

There is no greater action than Holy .Mass. Every time it is celebrated it carries on the work of our redemption: opus nostrae redemptionis exercetur.

“Grant, we pray Thee, Lord, that we may worthily and often take part in these rites, for each and every offering of this memorial sacrifice carries on the work of our redemption”.‑ That is a wonderful prayer and a complete theological synthesis of the "mystery of faith."

Souls of such nobility have at all periods been honoured with the name of Christian. And if there are several ways of training up such characters, true Christian souls, for our part we know no more certain, more direct way than intelligent assistance at the holy sacrifice of the Mass with its complement of Eucharistic communion which effects by the power of God that one real union which is strength. ("Where there is no Mass there is no Christianity." - St. Vincent Ferrer?).

Cardinal Bona CHAPTER IV The Celebration of Mass The Sacred Vestments	The Holy Mass – Notes on the Liturgy Eugene Vandeur OSB 1956 A few words more concerning the symbolism of the sacerdotal vestments.
The sacred vestments are intended to remind us of the different sufferings and insults endured by our blessed Saviour at the different stages of His passion. They are likewise intended mystically to signify the different virtues which should adorn the life of a priest.	The Church instructs us on this subject through the prayers which she bids priests to say while they are vesting. As we have said, the priest at the altar is the substitute of Jesus Christ. In order to appear worthily in the presence of God the Father and before the heavenly court, his soul ought to be adorned with the virtues of Him whom he represents. As a new Jacob, wearing the garments of Esau the first-born, he will appear before the heavenly Father; and God will be pleased again by the sweet-smelling savour that rises up from the heart of His only Son hidden in this priest.
The Amice, which covers the head of the priest, represents the humanity which conceals the divinity of our Lord. For our eyes could not look upon the splendour of the Sun of Justice unless concealed by the veil of His humanity. Therefore, when the priest receives it he kisses it and puts it upon his head, and is reminded of the most sacred humanity of Christ. The Amice also signifies that the priest should have his mind occupied with the consideration of eternity and the things of heaven, and should keep it disengaged from all transitory cares and fortified with hope and confidence in God, as with the helmet of salvation against the attacks of the enemy.	While the celebrant is putting on these vestments he begs from the Lord the virtues which they call to mind. As he puts on the amice : Put on my head, Lord, the helmet of salvation, so that I may withstand the onslaughts of the devil. This helmet is the symbol of Christian hope, so necessary to the priest as he approaches the holy Mysteries; never more than at this moment does the devil try to deprive him of his peace of soul, peace of understanding and of heart.
The Alb, which covers the whole body, indicates innocence, simplicity, purity, and the brightness and purity of soul which ought to cover the priest entirely both with­in and without, and which should shine in all his actions, that he l11ay be holy and immaculate in the sight of God, and prepared to celebrate the divine mysteries,	As he puts on the alb: Cleanse me, Lord, and purify my heart so that washed in the Blood of the Lamb I may come to everlasting joy. The alb is the emblem of innocence. It symbolizes the man who has conquered his unruly passions, and is now worthy, in his innocence, to appear before infinite Purity. For the Lord has said: "He that shall overcome, shall be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his .name before My Father, and before His angels" (Apoc. iii. 5).
The Girdle designates the chastity which ought to shine so resplendent in a priest. As a figure of this, God formerly ordered those who ate the lamb to gird their reins; and Christ Himself says, "Let your loins be girt" (Luke xii. 25) . Christ, moreover, appeared to St. John in the Apocalypse girt with CL belt of gold, doubtless to give us to understand how necessary it is to purify all our affections, and to overcome carnal love by spiritual love, which is the gold of charity.	As he puts on the girdle: Gird me, Lord, with the girdle of purity and quench in my loins all lustful desires, so that the virtue of chastity and continence may abide in me. The girdle is the emblem of mortification. It is mortification which ensures innocence of life. Without it a priest is not a minister of Jesus Crucified, for "they that are Christ's have crucified their flesh, with the vices and the concupiscences " (Gal. iv. 24).
The Maniple, with a cross upon it, which the priest kisses and puts on his left arm, shows the grief and penitence wit h which he ought ever to bewail his sins. It signifies also the mortification of the flesh and of the spirit, and the humility requisite worthily to approach the altar. Moreover it typifies the future reward of goo d works, as the psalmist sings: "Going they wept, casting their seeds, but returning they shall come with joy, carrying their sheaves." (Ps, cxxv. 6, 7).	As he puts on the maniple : May I be worthy, Lord, to bear the sheaf of tears and sorrow so that I may with great joy receive the reward of my toil. Whenever the priest goes up to the altar he ought to renew the resolution he took on his ordination day to exert himself, to sacrifice himself for souls. The sacrifice of Calvary that he is about to renew recalls to him every morning that great rule of priestly self-sacrifice.
The Stole, which is put upon the neck and crossed over the middle of the breast, shows that the priest must live united with God, and in some measure bound to Him ; moreover that he must bear his cross patiently for God's sake, that he must subject himself in all obedience to the divine law, and bear God's yoke with cheerfulness, always keeping in mind those precepts of God by which these things are commanded.	As he puts on the stole: Give back to me, Lord, the stole of immortality which I lost through the sin of our first parent; and although I am 'unfit to approach. thy holy mysteries grant that I may yet win everlasting joy. The stole is the emblem of immortality. The priest who puts it on should be mindful of the glorious ministry that he is about to carry out. His holy office transports him, so to say, into glory before the Majesty of God, to the eternal Priest, Jesus Christ our Lord. If he would be united to the eternal sacrifice of the Only and Immortal Priest accord­ing to the order of Melchisedech, the priest, in celebrating, must rise to this great height.
The Chasuble, which is more splendid and costly than any of the other vestments, is put on over all the rest as a symbol of charity; for charity excels all other virtues, and gives to them their perfection, and is the fulfilment of the divine law. As charity is twofold, regarding both God and our neighbour, so the Chasuble is divided into two parts. As charity produces various emotions in the heart - joy at the thought of God's infinite perfections, gratitude at the thought of His benefits, and sorrow at the thought of our sins and the sins of others - so the Chasuble is of different colours, according to the various seasons of the year and the different festivals.	As he puts on the. chasuble : Lord, who hast said: My yoke is sweet and My burden is light; grant that I may bear it in such a manner as to obtain Thy grace. The chasuble is the symbol of charity, emblem of the love of God and of our neighbour. In sacrificing the Divine Victim the priest resolves to become holy himself, to make others holy. Holiness is the fruit of charity. Now charity is carrying out the laws of God. We must love this yoke, this burden of God.
Such arc the chief virtues which are signi­fied by the sacerdotal vestments, and which the priest should bear in mind whilst he puts them on and recites the appointed prayers. Cardinal Bona, The Holy Sacrifice of the Mass, B O & w, London 1903.

Vesting Prayers in Latin and English

Cassock

Dominus, pars hereditatis meae et calicis mei, tu es qui restitues hereditatem meam.

O Lord, the portion of my inheritance and my chalice, You are He who will restore my inheritance.

Fascia

Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentia et castitatis.

Gird me, O Lord, with the cincture of purity, and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me.

Washing Hands

Da, Domine, virtutem manibus meis ad abstergendum omnem maculam ut sine pollutione mentis et corporis valeam tibi servire.

Give strength to my hands, Lord, to wipe away all stain, so that I may be able to serve Thee in purity of mind and body.

Amice

Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus.

Lord, set the helmet of salvation on my head to fend off all the assaults of the devil.

Alb

Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis perfruaresempiternis.

Make me white, O Lord, and cleanse my heart; that being made white in the Blood of the Lamb I may deserve an eternal reward.

Cincture

Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentia et castitatis.

Gird me, O Lord, with the cincture of purity, and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me.

Maniple

Merear, Domine, portare manipulum fletus et doloris; ut cum exsultatione recipiam mercedem laboris.

May I deserve, O Lord, to bear the maniple of weeping and sorrow in order that I may joyfully reap the reward of my labors.

Stole

Redde mihi, Domine, stolam immortalitatis, quam perdidi in praevaricatione primi parentis: et, quamvis indignus accedo ad tuum sacrum mysterium, merear tamen gaudium sempiternum.

Lord, restore the stole of immortality, which I lost through the collusion of our first parents, and, unworthy as I am to approach Thy sacred mysteries, may I yet gain eternal joy.

Dalmatic (Deacons and Bishops)

Lord, endow me with the garment of salvation, the vestment of joy, and with the dalmatic of justice ever encompass me.

Chasuble

Domine, qui dixisti: Iugum meam suave est et onus meum leve: fac, ut istud portare sic valeam, quod consequar tuam gratiam. Amen.

O Lord, who has said, ‘My yoke is sweet and My burden light,’ grant that I may so carry it as to merit Thy grace.

http://www.sanctamissa.org/en/resources/prayers/vesting-prayers-in-latin-and-english.pdf

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