# Priestly Vestments, Liturgical Colors, and Sacrificial Transformation

## GA 343 — 6 October 1921, Dornach

### Twentieth Lecture

My dear friends! I would now like to speak here about what a ceremony of the sacrifice of the Mass could be, and I would like to show how one can move towards such a ceremony of the sacrifice of the Mass while at the same time taking into account the modern consciousness of humanity, out of which these reflections, which I am making here before you, should always flow. I would like to convey as much as possible of what is necessary to you. This will probably enable you to build on what you have learned.

Before I approach the ritual of the sacrifice of the mass, I would first like to say a few words, my dear friends, that are not connected with the external, but with the outward appearance of the mass sacrifice, and which we will then expand in a corresponding way to other ceremonies. How the priest himself relates to the mass sacrifice is intimately connected with it. This should already be apparent in the outward appearance in which the priest rode up to the altar. It is indeed the case that, by approaching the altar in his appropriate robes, the priest indicates that the sacrifice of the Mass is something for which I used the term “wholly human” yesterday. In our age, the whole human being can only be exhausted when we speak of the physical human being, the etheric human being or the human being of the formative forces, the astral human being, who already appears in the internalization, but is connected with the astral of the cosmos, and the I-human being. The higher members need not be taken into account here, because in the course of earthly development they are for the time being hidden within man as mere active forces. Now it is a matter of the fact that for a complete human insight, the human being as he stands before us first is the physical human being, and that if the complete human being is to be seen, it must be indicated, at least outwardly, how the other members of human nature relate to the human being. This is indicated for the Mass sacrifice in the vestments. (During the following explanations, the following is written on the board.)


The physical body of the priest is first of all contained in the etheric body, which is essentially represented by a kind of extended white surplice that reaches the floor. I will write “white robe”. It still has various parts that are separate from the actual surplice cut, but these things have also been added over time for various reasons, and I will speak here only of the essential. When we look at the white of the surplice, we must realize that it contains a hint of the part of the human being that is integrated into the cosmos, just as the physical human being is integrated into the forces of the earth. And just as one has to look for man's guilt in the forces of the earth, so one has to see innocence in the white robe that man puts on.

Now, as you know, the human being, as he walks on earth, first has a firm connection with the physical and etheric bodies, and then these have a looser connection with the astral body and the ego – during sleep, these two are detached – and then again has a firm connection with the astral body and the ego. During sleep, the astral body and the ego separate from the physical body and the etheric body. During the whole of life, therefore, on the one hand the physical body and the etheric body, and on the other hand the astral body and the ego, remain connected to a certain extent in the body, but now they can be abstractly separated within consciousness, just as they also appear in an organized way, with the human being having a clear differentiation of the inner being in thinking, feeling and willing. In the will there is a strong impulse of the ego, in the astral body there is a strong impulse of thinking and feeling, coming from the side of the etheric body and from the side of the physical body, so that the human being is already differentiated in terms of the ego and the astral body for his consciousness, while the differentiation of the etheric and physical bodies does not confront him at all. But precisely that which otherwise forms a looser connection between the etheric and the astral body in a natural way in man must be hinted at during the actual central priestly action, during the sacrifice of the Mass and also otherwise during priestly actions, in that for the priest the interweaving of the etheric and the astral is actually always directly present. So the working over of the astral body into the etheric body must be indicated in some way, and this is the case in that the priest wears the stole. By wearing the stole, the connecting link between the astral and etheric bodies is indicated in the stole. We have the astral body (it is drawn). You see, the connection with the etheric of the cosmos is, so to speak, in itself a permanent one in man from birth to death and is only tinged by what the astral body as such sends into the etheric and physical bodies, that is, what emanates from human will emotions, from emotional content. With all these emotions of will and feeling, the human being must now place himself in that which I spoke to you about yesterday as the course of the year. I tried to draw your attention to the different ways in which people relate to the universe within themselves when they understand these festivals in the original way.

He then places himself with his mood in these festivals, if his astral body is placed in them accordingly. The astral body is now expressed accordingly in the robe worn by the priest during the sacrifice of the Mass, in the actual chasuble, which is designed so that the priest can slip through it at the top, and which then hangs down at the front and back in a not quite identical form. It is, I would say, the symbol of the astral body. This symbol of the astral body must actually be adapted to the moods that the human soul must have in relation to the course of the year, and it is adapted by giving this, I say now “astral body”, the color mood that expresses how the soul mood stands in relation to the whole course of time at the turn of the year, in the course of the year. (See drawing, plate 12.)

Let us begin with the preparations for Christmas. I say what I am about to say with full awareness of how it must sound to modern man. You will find the most diverse deviations from what I have to say in the Catholic Church, but these are deviations that have arisen from misunderstandings over time. If the colors of the chasubles were really taken from the spirit of the supersensible world, they would have to be as I am now going to show you. We must therefore have a certain mood, which is the mood of expectation towards Christmas. This mood can only be expressed in color by everything that belongs to the chasuble being blue for this time. So we have blue for the Advent season. This does indeed express that mood of devotion in which man does not feel what is around him, let us say, as if the forces of sunlight were working through him, but so that he feels that what is transformed into the spiritual, what is preserved by the forces of light, is working through him from the earth.

But a mood of hope will have to find expression in the Christmas festival itself. It is the festival of expectation, it is the festival of hope, it is therefore the festival that must brighten, that must have a faint light in what was the earlier blue. We will therefore have the chasuble in the color at Christmas that we have mixed a red with the blue, in a kind of purple. We then have this purple gradually becoming lighter as we approach the time encompassing the first weeks of the year, and we then come to the expectation of Easter, of death, where we now have the chasuble in black to suggest the right mood. For the period before Easter, the chasuble is black.

We now come to the Easter season itself, and there the chasuble turns to the earlier blue-red-purple in a rather abrupt transition – just as there is a sharp transition from purple to black – then reddish-yellow.

We approach the time of Pentecost. At Whitsuntide, the chasuble is essentially white and then, until it returns completely to blue, it is in shades of white with all kinds of colorful embroidery, which indicates that during the summer season, when the soul is united with the cosmos, so to speak, the soul of the earth is subdued and the fertilizing forces of growth are sent from the cosmos. In a true priest's vestment, one should therefore see, as a symbol, that which is sent down from the heavens in the form of plant and animal growth forces. As autumn approaches, these forces find expression in that which corresponds to the fruitfulness of the harvest, until it in turn opens out into the blue of the Advent season.

In fact, the Catholic Church has ritual prescriptions for these changes in chasubles. If they appear in different colors, it is only because of a misunderstanding; but essentially it is true that what appears in the Catholic Church as the color of the chasubles goes back to ancient traditions and ancient visions, to ancient knowledge of the supersensible world and man's relationship to the supersensible world. So that an extraordinary amount can be studied from the chasuble itself, although, if one includes the errors, one can also err a great deal.

First of all, we have to consider the color of the chasuble. We will always see the stole, which is worn under the chasuble and crossed over the chest, in a slightly lighter tone than the chasuble itself, but essentially, since it is the connection between the astral and etheric bodies, in a lighter color than the seasonal color of the chasuble. We must then seek, by going further, that which is the symbol for the human ego. I would just like to add the following about the chasuble: the chasuble is essentially a revelation of the astral body. This is also expressed in the embroidery or the other dyes of the chasuble, let us say, in gold, if one follows either good old traditions or if one brings things directly from the spiritual worlds. so that this figure will always be found in some variation on the front of the chasuble (see plate 12, top right) and on the back of the chasuble (plate 12, bottom right). This is to suggest that, to a certain extent, the currents from the spiritual life extend into the astral life, and that the human being himself — precisely as he crosses the axes of his eyes, as he can fold his hands, as he can touch one hand with the other — comes to perceive the self through the crossing of the curves here on the chasuble representing the astral body.

When we now ascend to the ego, it is the case that what man calls his ego is, in fact, most separate in human consciousness; it is the case that man, through his ego, has, in fact, his particular relationship to the outer world, that he can either consciously establish this relationship to the external world, which is established by the ego, or that he can also withdraw into his ego, that this is something that is only loosely connected to the unconscious being. Therefore, everything that is an outer work, such as the head covering, or everything that the priest only wears, symbolically points to the ego. Everything that can be taken off at the altar, everything that the priest only wears, everything that can really be taken off or put on, actually belongs to the ego area. The power of the ego rests in everything the priest wears; hence the power of command and the power of the law, which is inherent in the ecclesiastical hierarchy, is expressed primarily in the headgear. If you take the ordinary priest's headdress, it is the most inconspicuous; go up to the provost, go up to the bishop, and you will have the headdress becoming more and more complicated, and you will finally have the most complicated headdress at the head of the Catholic Church, the Pope, the tiara of the Roman Pope. The triple headdress of the Roman Pontiff expresses the fact that no one is a worthy Pope who has not come to have control over the thinking, feeling and willing of his ego, and to rule the earthly kingdom of Christendom from this organization of thinking, feeling and willing.

These symbols, which are also used in the vestments for the sacrifice of the Mass, are important down to the smallest detail, but that is not important for us. You may also know that the priest does not wear the chasuble, which is specifically intended only for the performance of the Mass, during other ceremonies, such as baptisms or funerals, requiems (I will talk about these later) or afternoon ceremonies. Instead, he wears a mantle over the stole, which now also has to appear with a similar figure to the one shown here, but which is intended to suggest how this astral body is supposed to behave in a different way during the other ceremonies, is in a different mood, above all is in a mood that is less devoted, but more blessing-like and the like. This is expressed in the particular cut of the so-called surplice, which is also worn at other ceremonies.

The point is that for the Catholic priest, not only is the daily breviary prescribed – we will have to talk about that again – but the Catholic priest also has to check the ecclesiastical calendar, especially before celebrating the Mass, in order to determine exactly how he has to wear the chasuble on the relevant days according to the signatures, which are in line with cosmic processes. Of course, in poor churches it is not possible to change the chasuble every day or even every week, but there the change of the chasuble could be based on the respective constellations of the stars; a varied chasuble could certainly be used for each day according to the ecclesiastical calendar, which, according to the Catholic view, essentially gives us the constellations of the stars, the sun and the moon.

Thus clothed, the priest celebrates the sacrifice of the Mass. I have already explained to you the structure of the sacrifice of the Mass in its four main parts. I would like to explicitly mention that these four main parts of the Catholic Mass are surrounded by a wealth of other prayer-like or ceremonial acts, which I will discuss later. Today, I will first talk about the first two main parts of the Mass, the reading of the Gospel, the proclamation of the Good News and the offertory.

So after the preparatory prayers have been said – as I said, we will talk about these later – the priest enters the left side of the altar and then has to read the mass from the left side of the altar.

There are differences here too. The ordinary daily mass is relatively shorter than the solemn mass. The solemn mass has additional elements, but each mass has the four parts that I will now discuss, with a preface, with prayers that lie between these main parts, or with ceremonial acts that lie before or in the middle. But first we must become thoroughly familiar with the nature of these main parts.

So, first of all, I would like to show rituals in the way that is generally possible today directly from the spiritual world. I would like to emphasize that I am not claiming that the rituals I am about to show are perfect. But they are to be given in the way that is possible for me, in that I will first present what can be drawn directly from the spiritual world today.

After the prayers and ceremonies have been performed, the gospel of the day is read on the left side of the altar. How the gospel falls on the day again, according to such a calendar as I have spoken to you about, we will speak briefly about in the next few days. So when the priest prepares to read the Gospel, he would say the following, either silently, at so-called silent masses, which every priest must read every day, or by reciting it aloud, or by accompanying it with singing and music at high solemn masses. I will now only have to communicate what the content should be. The priest will therefore first speak as he prepares to read the Gospel:

> My heart be filled with Thy pure life, O Christ.  
> From my lips, let the word flow, cleansed through Thee.  
> For when Thy grace does me honor, pure  
> may my heart and pure my word be.  
> So may Your Word live worthily on my lips and May your blessing, O Christ, flow livingly through the word.  
> You may be in my heart.  
> Your word may flow from my lips.  
> Thus, from a worthy source and in the right stream,  
> your gospel is proclaimed.

The priest has the altar servers at the altar, the ministers of the sacrifice of the Mass. What I have just spoken is spoken by the priest alone. What I now have to speak is a dialogue between the priest and the altar boy – usually, if there are two, between him and the one standing on the right side of the altar, while the one standing on the left side has more of a silent role. The priest now speaks:

> Christ in you.

This is not the case in Catholic masses, [where it is] Dominus vobiscum – the Lord be with you. This is something that arises from a misunderstanding of the ritual, because it makes the mass not a Christian sacrifice, but a sacrifice for the Father. So the priest would have to say:

> Christ in you.

And the altar server:

> And fulfill you with your Holy Spirit.

The Priest says:

> The Gospel of Mark will now be proclaimed,
> Matthew, John, Luke, chapter such-and-such.

The altar server says, after the priest has said this announcement:

> May Christ reveal himself through you, O Christ.

Now, what I have just said is spoken in such a way that the first words, “My heart be filled...” to “...proclaim your gospel” are spoken by the priest, looking towards the altar, the word “Christ in you” is spoken looking towards the congregation, and the word “It is now proclaimed the gospel of Mark...” is spoken with the priest always turning around in between. The priest now turns around again and approaches the actual reading of the Gospel. But before that, he turns to the congregation. It is a custom in Catholicism today for the priest to often read the Gospel with his face turned towards the altar – especially at silent masses. However, it corresponds to the actual meaning, as is also done at the most solemn masses, that the priest reads the Gospel at least half turned towards the congregation.

The altar server says after the Gospel is read:

> We lift up our soul to Thee, O Christ.

The priest says:

> May the word of the Gospel blot out whatever is impure in our words.

Thus the ceremony of reading the Gospel is complete. It is certainly the case that the Gospel should not be read without the things that preceded its reading and those that follow. The Gospel should be read in a dignified manner, with the appropriate mood. This should be done by the priest dignifying the Gospel with the appropriate words.

Now there are some intermediate prayers and ceremonies, which I will discuss later, and then the second main part of the Mass follows: the sacrifice, the offertory.

We have already spoken about the essence of the sacrifice, and it will reveal itself to you in the sacrificial act itself when I communicate it to you now. This sacrifice consists, first of all, of offering wine and water as a sacrifice by mixing them, and that what is spoken into the mixing of wine and water is transferred, thus transferred as a word with the waves of the smoke clouds that stream out of the censer and that are supposed to carry up what is in the words of the sacrifice to the heights, so that grace may descend. Such a correct mass offering, a mass offertory, would then have to proceed in the following way: First the priest will uncover the chalice, which is initially covered with a small rug-like thing, and will have to speak opposite the covered chalice – this is how it should be:

> Receive, divine World Ground, weaving in the expanses of space and in the remote times, this sacrifice, brought to you by me, your unworthy creature.

Thus the sacrifice is brought to the World Ground, to the paternal principle: Receive, divine World Ground, you who are weaving in the widths of space and in the remote of time, this sacrifice through me, your unworthy creature, offered to you.

> I bring it because my straying from You, my denial of Your nature, my weaknesses, have also flowed to You.
> With me, all who dwell here bring it.
> With me, may all true Christians who have been born bring it.
> With me, may all who have died bring it.
> So that they do not bury their eternal for the sake of their temporal.
> Yes, so be it.

Now, after the acolyte has brought [the vessels] in which there is wine in one and water in the other, and after the priest has poured from one water and from the other wine into the chalice, the following is spoken in the chalice during this mixing of water and wine:

> Divine World Ground, which has ordained beings in the supersensible out of its essential members, and which has transformed the ordained, turn my will to You; may the power of this willing arise from a feeling that unites.

– now the mixture is ready; the following will be spoken after it has already been mixed –

> with Christ, who lives in Your life and may my thinking live in the Holy Spirit's life through all the following earthly cycles.

This “per omnia saecula saeculorum” [of the Catholic Mass] is actually always to be replaced [by the words] “through all the following earthly realms,” that is, all the following earthly cycles, all the following time cycles.

Now the chalice is raised, which is the actual symbol of the sacrifice. The believing community sees the raising of the chalice, and during the raising of the chalice the words are spoken:

> Be thou sacrificed, O foundation of the world, this draught of health. May it quicken what is good, so that what has fallen to earth may also be raised up to the heavens. May the fragrance ascend, as this divinely willed being has descended.
> Yes, so be it.

The chalice is placed on the altar. The incense for the chalice is now prepared. In the Catholic Mass, this is done in two acts, but as far as I can see, this is not the intention. First the chalice is incensed and then the altar. But as I said, I cannot see that this is the intention. Before the incense is burned, the following is said:

> We all approach You with our soul, O Christ, so that You may offer us with You and Your light may shine upon our day, and You may accept us.
> Come to us, Spirit of the vastness of space and the remoteness of time, and sanctify our sacrifice with Your holy being.
> May our resurrection in spirit fill the smoke with a blessing spirit, through Christ living in our prayers. Yes, so be it.

Now the altar boy takes the censer and incense is burned. During the burning of incense, the word is spoken that is actually to be taken up by the smoke and carried upwards:

> Christ in us. From our thoroughly Christianized soul may the smoke ascend, and may Thy grace descend to us.
> Christ in us. Christ in our prayer. Our prayer may be heard by Thee.

The faithful then join the priest in raising their hands.

> Christ in our lifting up of hands. The Christ light in our daylight.

After lowering the hands:

> Let the threshold guard my mouth; let a wall bar my error, to keep me from going astray.
> Let all evil be removed from my words, and let good will flow into them.

During these words incense is continually being smoked. After these words the censer is given to the acolyte and carried away from the altar. Usually the priest then has to descend to turn around and also smoke the faithful congregation. Then the censer is handed over, and the priest has to speak the prayer as an echo:

> In the sacrifice, may the fire of love that creates substance arise, and the flame generate timeless being, so that good may endure.
> Yes, so be it.

That, more or less, is what I am able to give, my dear friends, what can be given today when the question is how to find it from the spiritual worlds today – that which is to be done as gospel reading and sacrificial act.

But I also want you to become familiar with the traditional, and so I would like to introduce you to what I have attempted at the suggestion of our dear friend, Pastor Schuster, as a translation of the Mass ritual.1The translation of the Catholic mass ritual is placed in quotation marks ” but with spiritual scientific foundations, which is the result of this approach. If one were to translate the traditional ritual of the mass, but not by proceeding in a lexicographic manner, but rather by first ascertaining what the text really means in terms of word-value and soul-content, then the aim would be to express before the Gospel:

> "Cleanse my heart and lips, Almighty God, who cleansed the lips of the prophet Isaiah with a burning coal: cleanse me, then, by Your compassionate mercy, that I may worthily proclaim Thy Holy Gospel. Through Christ our Lord. Yes, so be it.
> O Lord, pour forth Your blessing. May the Lord be in my heart and on my lips: that I may worthily and rightly proclaim his Gospel. Yes, so be it.

The priest says:

> “The Lord fulfill you.”

The altar server says:

> “And your Holy Spirit.”

The priest says:

> “It follows from the Gospel of St. Mark, Matthew, John, Luke.”

The altar server then says:

> “May the Lord reveal himself through you, O Lord.”

The Gospel of the day is read. After the reading, the altar server says:

> “Praise be to you, O Christ.”

The priest then says:

> “By the words of the Gospel, may our corruptions be blotted out.”

So, my dear friends, what you have just heard would, in today's time consciousness, have to be said in preparation:

> My heart be filled with Thy pure life, O Christ.

It cannot be said in the Christian sense, if one takes up today's time consciousness: “Cleanse my heart and lips, Almighty God.” Yesterday afternoon I pointed out the reasons to you clearly. So:

> My heart be filled with Thy pure life, O Christ.
> From my lips, O let the purified word flow through Thee.
> For when I am worthy of Thy grace, my heart can be pure, my word pure.
> So may Thy word live worthily on my lips and, carried by Thy spirit, reach those to whom it is to be proclaimed.
> Thy blessing, O Christ, flow livingly through the word.

It cannot be “Pour out Thy blessings, O Lord”; nor can it be “The Lord be in my heart and on my lips,” but it must be:

> Thou shalt be in my heart.
> Thy word shall flow from my lips.
> Thus, from a worthy source and in the right stream,
> Your Gospel is proclaimed.
> Yes, so be it.

In the correct understanding of Christianity, it cannot be “dominus vobiscum”, but [it must be]:

> Christ in you.

The altar boy:

> And may He fill your spirit.

The priest:

> The Gospel will now be proclaimed...

The altar server:

> May Christ reveal himself through you.

The Catholic Mass Office still has the ritual: “May Christ reveal himself through you, O Lord”; these are echoes from the old days, which are not really understood in a Christian way.

The Gospel reading follows. After the reading of the Gospel, if we translate the text properly, we have to say:

> "Praise be to you, O Christ.

But what these words actually mean is:

> We lift up our soul to you, O Christ.

The priest then says:

> The word of the gospel erases what is impure in our words.

The Catholic text reads:

> “Through the words of the Gospel, may our corruptions be wiped out.”

In the Catholic liturgy, the offertory would have the words:

> "Receive, O Holy Father, Almighty, timeless God, this pure offering which I, your unworthy disciple, bring to you, my living and true God, for my innumerable transgressions and offenses and negligences and for all present, but also for all believing Christians, living and deceased: so that it may be to my and their salvation for lasting life. Yes, so be it.

We have the words for this because the words must be so – they also reveal themselves in this way – in the sense that the sacrifice is offered to the Father, the ground of the world:

> Receive, divine ground of the world, weaving in the vastness of space and in the distance of time, this sacrifice, brought to you by me, your unworthy creature.
> I bring it because my straying from You, my denial of Your nature, my weaknesses, have also flowed to You.

When I read the supersensible directly, my dear friends, I must read:

> I am bringing it because my deviations from You, my denials of Your nature, my weaknesses, have also flowed to You.

If I read the traditional text, I have to read:

> “... which I, your unworthy disciple, offer to you, my living and true God, for my innumerable offenses and negligences.”

And it is the same with the following. In the original text:

> ”... and for all the faithful...

in the text that can be given today:

> With me may it be brought by all true Christians who are born.

Then in the old text:

> ”... but also for all believing Christians who are living and who have died:

and in the new text:

> Those who have died may also bring it with me.

In the old text:

> ”... so that it may benefit them and me for eternal life.

In the new text:

> Lest they should bury their eternal for the sake of their temporal.

This verse is closely connected with the full understanding that we must have today, in the sense in which it was expressed yesterday. With regard to the mixing of the wine and water, the old text would read:

> "O God, who has composed the essence of man in a wonderful way and transformed it in an even more wonderful way: through the secret nature of water and wine, give us the communion of divine being with him who has made himself a partaker of our human nature, Jesus Christ, your son, our Lord, who lives and reigns with you in unity with the God of the Holy Spirit through all ages. Yes, so be it.

Today it says:

> Divine Ground of the World, who has ordained out of the essential parts of his being the essence of mankind in the supersensible, and who hast transformed what was ordained, to Thee do I turn my volition; may the power of this volition arise out of a feeling that unites with Christ, who lives in Thy life and may my thinking live in the life of the Holy Spirit through all the following circles of the earth.

When the chalice is raised, that is, at the sacrifice, in the old text:

> "We sacrifice to you, O Lord, the chalice of healing, beseeching your goodness: that it may rise for your divinely exalted looking down upon us and the whole world with a gentle fragrance of healing. Yes, so be it.
> In a spirit of devotion and with a soul aware of its weakness, we approach You, O Lord, and may the sacrifice of our day penetrate Your perception so that it may please You, You divine Lord. O come, Bringer of Healing, Almighty Timeless God: and give Your blessing to this sacrifice, which is prepared for Your holy revelation of Being.
> Through the intercession of the blessed archangel Michael, who stands at the right hand of the altar, and of all who are counted by him as followers, may the Lord bless the sacrificial smoke and accept it in a gentle fragrance, through Christ our Lord. Yes, so be it.

Then follows the incense-burning for the chalice. I will first say what is said here when the chalice is raised:

> Be sacrificed to you, O foundation of the world, this draught of health. May it quicken that which is good, so that what has fallen to earth may also be raised up to the heavens. May the fragrance ascend, as this divinely willed being has descended. Yes, so be it.
> We all draw near to You with our soul, O Christ, that You may offer us with You and let Your light shine upon our day, and that You may accept us. Come to us, Spirit of the expanses of space and the remote times, and sanctify our sacrifice with Your holy nature.
> May our resurrection in the Spirit fill the smoke with a blessing, so that Christ may live in our prayers. Yes, so be it.

During the incense-burning of the chalice, the old text is spoken:

> “Imbued with your blessing, O Lord, this sacrificial smoke rises up to you, and your gracious mercy descends upon us.”

And then at the following incense of the altar:

> “Cause, O Lord, that through my prayer, which like the sacrificial smoke enters into thy sight, the lifting up of my hands may be an offering made perfect by the day. – Set, O Lord, a guard before my mouth and a wall around my lips: that my heart may not pour out in evil words, and fall into excuses for my transgressions.”

And this is what we now say (according to the new text) during the incense-bearing:

> Christ in us

or, if a silent Mass is being read:

> Christ in me. From a soul permeated with Christ may the smoke rise up and to us – or to me – may your grace descend, Christ in us.
> Christ in our prayer. Our prayer be for your ear.
> Christ in our raising of hands. The Christ light in our daylight.
> Let the threshold be guarded before my mouth; let a wall hinder my error, in order to flow.
> All evil be removed from my words and good will pour into them.

The censer is removed and the prayer to be said is in the old text:

> “May the Lord enkindle in us the fire of his love and the flame of timeless kindness. Yes, may it be so.”

New text:

> In the sacrifice, may the fire of the love that creates and the flame that engenders timeless being arise, so that good may endure.
> Yes, so be it.

Actually, the text that I read to you as the old text is part of the Credo, which is inserted between the Gospel and the Offertory in the Christian Mass as the recitation of the Creed. In fact, the passage is absolutely correct; the question is rather that the Credo is inserted at this point, between the Gospel and the Offertory. We will have to talk about the Credo on the following days. Today, I will merely familiarize you with the Credo that goes with the old text I have read. This Credo reads:

> "I believe in one God, the Almighty Father, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, who was begotten before all ages. He is God from God, light from light, true God from true God, Of one substance, though not having begotten, with the Father, by whom all things were made. Who for us men and for our salvation descended from heaven. Who also came in the flesh by the Holy Spirit, being born of the Virgin Mary, and became man. Who also was crucified for us under Pontius Pilate, who died and was buried. And on the third day He rose again in the sense of the scriptures. And was taken up into heaven, and is seated at the right hand of the Father, and will reveal Himself again, to judge the living and the dead, whose kingdom is endless. And in the Holy Spirit, the Lord and Giver of Life, who proceeded from the Father and the Son. Who with the Father and the Son together is worshiped and revealed, who spoke through the prophets. And in the only holy catholic and apostolic church. I confess one baptism for the remission of sins. And I hope in the resurrection of the dead and in life in the future age. Yes, so be it.

The Priest says, after reciting the Credo:

> “Dominus vobiscum – the Lord be with you.”

the acolyte:

> “And with you, O Lord.”

The Priest says:

> “Oremus – we pray.”

And now follows the prayer.

My dear friends, it is necessary for you to grasp the connection between the entire ancient sacrificial rite and this Credo, so that you will see how necessary it is for the modern consciousness to approach the sacrificial rite in an original way. Tomorrow we will deal with the ritual of consecration and communion.