Roman ritual pdf download

Such, in the infinite mercy of God, is the new life bestowed by His Son in the Easter mystery. Because of our solidarity with Christ, we share also in His priesthood. We owe much to Augustine for his development of the doctrine of the universal priesthood of Christians.

He placed the origin of this priesthood in baptism, as symbolized by the post- baptismal anointing on the crown of the head. To have a share in Christ's redemptive work is also to have a share in His high-priestly dignity and power. In explaining the words of the Apocalypse, "They shall be priests of God and of Christ and shall reign with Him a thousand years,"[9] he wrote: "This is not spoken of bishops and priests alone, who are properly called priests in the Church.

But since all are called the anointed on account of the mystic chrism, so all are called priests, because they are members of the one Priest.

The metaphor of light applied to Christ who is the Light of the world and the Sun of Justice, applied also to Christians who are the enlightened, and applied to grace which is the light of the soul, is found frequently in the New Testament. The fathers of the Church made generous use of this metaphor, likening the descent of Jesus into hell to the setting of the sun and His resurrection to the rising sun.

Christ, then, is the great light appearing to the baptized, the true sun which enlightens the new children of the Church with its life and warmth. With this metaphor in mind, Augustine explains to the newly baptized on Easter eve that baptism is also an illumination of the soul:.

Now that they have been purified in the laver of forgiveness, washed in the fountain of wisdom, and suffused with the light of justice, it is fitting that we sing, "This is the day which the Lord has made; let us be glad and rejoice therein. The passage from death to life is understood by the Church as a profound mystery of light.

To us who were buried in darkness and immured in the shadows of death a light has flashed forth from heaven, purer than the sun. All who fall under its rays are filled with its divine life. One of Augustine's longest Easter sermons is devoted to the Song of Songs, which sings the theme of Christ's marriage with His bride, the Church. From the custom prevailing in the Orient and in Africa as well of taking a bath before the nuptial festivities, the Christians of old were quick to see the analogy.

Cyril of Jerusalem takes the words of the Sulamite woman in the Song of Songs, "I have put off my garment; how shall I put it on? If we accept the wisdom of the fathers, as they understood realistically St. Paul's inspired thinking, baptism, and the other sacraments for that matter, will cease to be regarded as some kind of purification and sanctification merely of the present moment. As the external rite of baptizing readily demonstrates: baptism implants the person in Christ's death and resurrection and thus effects incorporation the water and the Trinitarian invocation , it fills him with the Holy Spirit and anoints and consecrates for participation in the priesthood of Christ anointing with chrism , it envelops him in Christ's glory and immortality clothing with white garment , it plants the seed of everlasting transfiguration and illumination presenting of lighted candle.

All this is the objective fact of baptism and the work of God. Before God's action can take place, however, the Church, as the spouse of Christ, must concur in the divine work, and the candidate for baptism must be predisposed, as reasonable and willing clay, to be fashioned by the hand of Christ and His Church as a new communicant in the body of the faithful.

We have mentioned above, in the introduction to the sacraments, that the disposition of faith and will are supplied by the Church in the case of children. But when it is a question of a responsible adult, preparation of intellect and will is a necessary preliminary. Will you be baptized? I will. The first contact with Jesus Christ is a psychological one--by faith; and faith must inevitably lead up to the sacrament prescribed for complete assimilation in Him: "He who believes and is baptized shall be saved.

Him you shall hear according to all things whatsoever He shall speak to you. And it shall be, that every soul which will not hear that prophet, shall be destroyed from among the people. The work of salvation is from first to last the work of God, who by a loving gift of grace moves man to seek Him, supplies the grace of coming to faith, and leads him to the portals of holy Mother Church to receive from her the full and true faith which leads to life everlasting.

On these two commandments depends the whole law and the prophets. And faith demands that you worship one God in Trinity and Trinity in Unity, neither confusing the Persons nor making a distinction in their nature. Then, only after he makes the assent of faith and turns in repentance from sin to embrace the commandments, will the sacrament elevate him to union with God. During the period of preparation, when grace is illuminating the intellect to see Christ's revelation in a favorable light and is inclining the will to surrender to its attraction, the Church stands by both as mystagogue to explain the mystery of Christian initiation and as sanctifier to come to the assistance of the candidate by administering efficacious sacramentals.

Along with her preaching or catechizing, she lifts up her voice in manifold supplications to God for the sake of her chosen one; she performs her exorcisms to drive afar Satan with his apostate legions; signs the bodily senses with the power of the holy cross; conserves and nourishes with the blessed salt; opens the ears to hear the good news of the Christian Gospel and looses the tongue[19] to proclaim its glorious salvation; imparts strength and litheness through anointing with oil of catechumens.

It would require much space to do justice to these richly symbolic and impressive ceremonies; moreover, they must be considered in their historical setting before any attempt at an adequate exposition can be achieved. Yet we perceive, in this cursory reference to the preparatory acts which precede baptism, that even here the work of Christ and His Church is primary--man's part secondary.

Immediately following baptism of an adult, it is the wish of the Church rubric no. The interchange of life--Christ in us and we in Him--established through baptism is strengthened and perfected by further reception of the other sacraments, above all by the Eucharist.

The one baptized is like a newborn babe of God crying out for the perfection of the Holy Spirit's indwelling with His gifts, which confirmation confers in complement to the divine work already initiated. And when this longing for the Eucharist is sated, then perfect incorporation in the mystic Christ has been accomplished and the symbol of Calvary has been made actual for him--he has entered into the paschal mystery by water and by blood.

It used to be the tongue that was touched with spittle, not the nostrils. That holy baptism, the gateway to the Christian religion and to eternal life, holding as it does the first place among the sacraments instituted by Christ for the New Covenant, is necessary for salvation for all, either in act or desire, is testified by the divine Truth Himself in these words: "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God" Jn 3.

Therefore, the greatest concern is to be exercised for its correct and timely administration and reception. In the administration of this sacrament, certain things are absolutely necessary by divine law, such as the matter, form, and minister. Others pertain to its solemnity, such as the rites and ceremonies received and approved by ancient and apostolic tradition; yet even these may not be omitted except in case of necessity.

Regarding all this, let certain points be remarked at the outset, so that the sacred function may be carried out with exactitude and devotion.

When baptism is administered with all the rites and ceremonies prescribed in this Ritual, it is called solemn; otherwise it is non- solemn or private. First of all a pastor will understand that since the matter for this sacrament is real natural water, no other liquid may be used. The water for solemn baptism is that which has been blessed on the preceding vigil of Easter, and carefully preserved in a clean font to keep it pure.

If new baptismal water is to be blessed, the old should be poured into the sacrarium in the sacristy, or preferably the sacrarium of the baptistery. If the baptismal water has so diminished that it is foreseen it will not suffice, unblessed water may be added even repeatedly, but in lesser quantity than the blessed each time this is done. If the water has frozen it should be thawed. But if it is partly frozen or too cold a smaller quantity of unblessed warm water may be mixed with some baptismal water in a special container, and this tepid mixture used in baptizing, thereby preventing injury to the infant.

The form for baptism is as follows: I baptize you in the name of the Father, and of the Son, and of the Holy Spirit, and it is absolutely essential. In no circumstance can it be altered, and these words must be pronounced simultaneously with the pouring of the water.

A priest of the Latin rite must always use the Latin form. Since baptism may positively never be repeated, if one is to be baptized conditionally see below , the condition is expressed in these words: If you are not baptized, I baptize you in the name of the Father, etc.

This conditional form should not be chosen lightly or without consideration, but the decision must be made prudently, and only in a case where, after careful investigation, a reasonable doubt exists as to whether the sacrament of baptism had been truly or validly administered.

Although baptism can be administered validly by pouring the water or by immersion or by sprinkling, nevertheless, one should adhere to the first method or the second, or to the mixed form of these two, whichever is the more common practice and in harmony with the custom of the particular rite. The water is to be poured on the head with a triple ablution or the head is to be immersed three times , each time in the form of a cross, saying the words simultaneously. The same person must both pour the water and pronounce the words.

If baptism takes place by infusion, care must be taken that the water does not fall back into the font from the infant's head. It should either fall into the sacrarium of the baptistery or into a special basin provided for that purpose, and in the latter case this water will be emptied later in the sacrarium of the baptistery or of the church.

A priest is the ordinary minister of solemn baptism. But its administration is reserved to the pastor, or to another priest who has the pastor's permission or that of the local Ordinary.

Even one who travels about should receive solemn baptism from his own pastor and in his own parish, if there is no difficulty from delay or inconvenience; otherwise any pastor within his own territory may confer solemn baptism upon a wanderer. Without proper permission, a priest is not allowed to confer solemn baptism in territory other than his own, even upon his own subjects. In a diocese or territory where no parishes or quasi-parishes have been established, the question as to which priest the Ordinary excepted has the right to baptize within the whole territory or a part thereof must be decided from particular statutes and accepted customs.

A deacon is the extraordinary minister of solemn baptism. He may not, however, use his power without the consent of the Ordinary or the pastor--such permission being granted for a just cause, and lawfully presumed when necessity urges. In danger of death non-solemn baptism can be administered by anyone as long as he uses the proper form and matter and has the right intention. If possible two witnesses or at least one should be present so that the baptism can be proved.

A priest if available should be preferred to a deacon, a deacon to a subdeacon, a cleric to a laic, a man to a woman, unless for the sake of modesty it is more fitting that the woman baptize rather than the man, or because the woman might know the form and method better than the man.

Father or mother are not permitted to baptize their child, except when in danger of death no one else can be had who could baptize. It should be a pastor's concern that the faithful, particularly midwives, doctors, and surgeons be thoroughly instructed in the correct manner of baptizing in a case of necessity.

Baptism of adults should be referred to the local Ordinary if convenient, so that he himself if he so desires or another delegated by him may administer it with greater solemnity.

No child is to be baptized while still enclosed in the mother's womb, as long as there is a probable hope that it can be properly brought forth and then baptized. If only the head of the child has come forth and there is danger of its dying, it should be baptized on the head; if afterward it is born and lives, baptism may not be repeated conditionally. If another member of the body makes its appearance and there is danger of death, the baptism should be conferred conditionally upon that member; if the child lives after birth it must be rebaptized conditionally.

Should a mother die in confinement, the fetus should be extracted by those obliged thereto by their profession, and if there is a certainty that it lives, it should be baptized absolutely, otherwise conditionally. A fetus baptized while in the mother's womb must be rebaptized conditionally after birth. One should see to it that every abortive fetus, no matter of what period, be baptized absolutely if it is certainly alive. If there is doubt about its being alive, it should be baptized conditionally.

A monster or abnormal fetus should in every case be baptized at least with the following expressed condition: If you are a human being, I baptize you, etc. When in doubt as to whether there is one or several persons in the deformed mass, one part is to be baptized absolutely, and the others each with the condition: If you are not baptized, I baptize you, etc.

Foundlings should be baptized conditionally, unless there is a certainty from due investigation that they have already been baptized. An infant of infidel parents may be baptized lawfully even though the parents are opposed, provided that its life is in such danger that one can reasonably foresee it may die before attaining the use of reason. Generally, the norms stated in the preceding rubric are to be applied to baptism of infants whose parents belong to a heretical or schismatic sect, or of Catholic parents who have lapsed into apostasy, heresy, or schism.

Baptism should be administered solemnly, except in the case provided for in rubric no. The local Ordinary may for weighty and plausible reasons permit the ceremonies prescribed for infant baptism to be used in the baptism of adults. Children must be baptized in the rite of the parents. If one parent belongs to the Latin rite, the other to an Oriental rite, the child should be baptized in the rite of the father, unless some special law provides otherwise.

If only one parent is Catholic, the child is to be baptized in the rite of the Catholic party. In danger of death private baptism is permissible, and, if the minister is neither priest nor deacon, he does merely what is required for validity.

When private baptism is conferred by a priest or by a deacon, if time permits the ceremonies which follow the act of baptizing should be added. Outside the danger of death the local Ordinary may not permit private baptism, except in the case of adult heretics who are to be baptized conditionally.

The ceremonies which for any reason were omitted in the administration of baptism should be added later in church as soon as possible, except in the case of adult heretics who have received private baptism conditionally with the permission of the Ordinary, as stated above.

When baptism is repeated conditionally, the ceremonies which were omitted in the former baptism should be supplied. But if they were used in the former baptism, they may be repeated or omitted.

If he does not succeed in this, he must add the name of a saint to the one chosen by the parents, and inscribe both in the baptismal register. In accordance with ancient ecclesiastical custom, no one should be solemnly baptized unless he has a sponsor, provided this is possible. Even in private baptism a sponsor should assist if one can easily be had. If there was no sponsor at the private baptism, one should be used at the time when the ceremonies are supplied, in which case the sponsor contracts no spiritual relationship.

When baptism is repeated conditionally, the same sponsor who was present at the first baptism should assist if possible; apart from this case, no sponsor is required in conditional baptism. In a baptism repeated conditionally, neither the sponsor who was present at the first baptism nor the one assisting now contracts a spiritual relationship, unless the sponsor was the same in both instances. There should be only one sponsor who may be of different sex from the one baptized ; or at most two may be employed, a man and a woman.

When in doubt as to whether a person may validly or lawfully be permitted to act as sponsor, the pastor should consult the Ordinary if time allows. Only the minister and the sponsor contract a spiritual relationship from baptism with the one baptized. It is the duty of sponsors by reason of their position ever to regard their godchild as a personal charge, and in all that pertains to his Christian upbringing to watch over him faithfully, so that in his whole life he may prove himself true to the promises which they once solemnly spoke for him.

Infants should be baptized as soon as possible, and pastors and other priests when preaching should frequently warn the faithful of their serious obligation in this respect.

Private baptism when necessity demands may be conferred at any time and in any place. Solemn baptism, too, may be administered on any day. In harmony with earliest ecclesiastical discipline, baptism of adults ought to be conferred if convenient on the vigils of Easter and Pentecost, especially in cathedral or metropolitan churches. The proper place for administering solemn baptism is the baptistery in a church or public oratory. Every parish church should have a baptismal font, and all contrary statutes, privileges, or customs are reprobated and revoked; without impairing, however, the legitimate cumulative right already claimed by other churches.

The local Ordinary can permit or command that a baptismal font be placed in another church or public oratory even within the parish boundaries, if it will serve the convenience of the faithful. When distance or other circumstances make it extremely inconvenient or dangerous to bring the candidate for baptism to the parish church or to another which has the right to a baptismal font, the pastor may, in fact, must, administer solemn baptism in the nearest church or public oratory within the parish limits, even though it has no baptismal font.

Solemn baptism may not be administered in private homes, except in the following circumstances: a when the persons to be baptized are children or grandchildren of such persons as hold the supreme position of government or have the right of succession to the throne, provided this privilege is duly requested; b when the Ordinary, after prudent and conscientious deliberation, judges that it should be allowed in some extraordinary case for a just and worthy reason.

In the cases cited the baptism is to be administered in the chapel of the home or at least in a suitable room, and duly blessed baptismal water is to be used. The baptismal font should be constructed in a becoming style and located in a proper place. It should be made of solid material such as will keep in the water , properly decorated, secured with lock and key, and fastened so that dust and dirt cannot penetrate.

The baptistery should have a grill or should be railed off. If possible a representation of the baptism of Christ by St. John should be painted or placed in the baptistery. Holy chrism and the oil of catechumens used in baptism must have been consecrated by the bishop on the preceding Holy Thursday.

Older oils may not be used except in case of necessity. The pastor must see to it that he obtains immediately the newly consecrated oils from his Ordinary, and thereupon he burns the old oils in church in the sanctuary lamp.

If the consecrated oils do not suffice, then other non-consecrated olive oil is added, but in lesser quantity than the consecrated each time this happens. Holy chrism and oil of catechumens should be preserved in individual vessels of silver or at least of pewter, and be kept properly sealed.

These vessels should have each a distinct style, and should be marked with capital letters to avoid every error. For daily use smaller containers made of silver if possible or of pewter should be employed. These may be either separate or joined together, yet properly covered and easily distinguishable. Each one should have its individual mark as noted above, so that the priest may not mistake one for the other. Into these latter as much chrism and oil of catechumens as required is poured from the larger vessels, and it is advisable to provide the separate containers of the oil stock with a little cotton or similar material to absorb the oils.

This will prevent the danger of leakage, and at the same time when pressed with the thumb will yield enough for the anointing. These vessels should be reverently reserved in church in a special place compartment which is decent and clean, and kept under lock and key.

Thus they will be safely guarded from improper handling by anyone except a priest, as well as from sacrilegious misuse. The pastor ought not to keep them in the rectory, unless some necessity and serious reason warrants, and then only with the permission of the Ordinary.

As far as possible let it be the pastor's concern that the holy oils be fetched by himself, some other priest, or at least by a cleric, and not by a lay person. Let him beware also of ever giving any of the holy oils to anybody, no matter under what pretext.

Nor is salt thus blessed to be used at the blessing of water. It should first be reduced to fine granules, and kept clean and dry. Salt thus blessed should not be given to anybody, nor even returned to anybody who may have brought it for the blessing, but it should be saved exclusively for baptism or thrown into the sacrarium.

Therefore, when the sacrament of baptism is about to be conferred, the following articles should be at hand:. A vessel containing the salt to be blessed, or some already blessed, as stated before. A clean vessel or a ladle made of silver or other metal for pouring the baptismal water on the head of the one who is being baptized; and this vessel should be used for no other purpose. A basin or cup to receive the water which flows down from the head of the baptized, unless it falls directly into the sacrarium.

Two stoles if readily available, one purple and the other white, to be exchanged as noted below; otherwise at least one stole should be provided; and for more solemn baptism also two copes of corresponding colors. A piece of bread with which to remove the oil from the priest's fingers when he washes his hands; moreover, a basin for washing the hands after baptism, and this should not be used for other purposes.

A white garment in the form of :l little mantle, or a small piece of white linen to be placed on the infant's head. Everything being prepared, the priest washes his hands, puts on a surplice and purple stole, and proceeds to the administration of this great sacrament.

He should be assisted by one cleric or more if possible, who are likewise vested in surplice. Thus vested the priest advances to the threshold of the church. The people with the child should be waiting outdoors. He ascertains, unless this information is already known to him, whether the candidate belongs to his parish, its sex, whether it had been baptized at home and by whom and in what manner, and he inquires who will act as sponsors.

The latter he instructs to assist with due reverence and to answer the interrogations for the candidate. Since a name is given to those who through baptism are to become children of God, newly born in Christ and enrolled in His service, let the priest see to it that ugly, notorious, or ridiculous names are not imposed, nor those of false deity or heathen profligates. Rather let names of the saints be selected as far as possible, whose example the faithful may devoutly imitate and to whose patronage they are entrusted.

Everything being provided for and the name approved, with the one who is to be baptized, if a child, resting on the right arm of the person holding it, the pastor proceeds with the baptism according to the rite which follows. These additional rules occur in the "Collectio Rituum" both for Germany and the U. It must be kept in mind that the formulary for baptism of a child is simply an abridgment of that for an adult. In olden times baptism of adults was not administered in one continuous ceremony but in stages spread out over a period of time, and not all of these took place within the sacred edifice.

The first five steps given here reproduce in outline the onetime ceremonies of enrolling a catechumen. He then asks the name of the child if several are to be baptized he asks the name of each one :. And from one who wants the benefit of the good news the response of faith is demanded. To ask for baptism is first of all to ask for the faith of the Church. In the following brief dialogue between priest and subject is summed up the chief content of Christian life, of which faith is the foundation, everlasting life the goal, and love of God and of neighbor the means.

The priest's role in the sacrament is pointed up here, that of representative of Christ and the Church, the role he plays from start to finish of the sacramental action. P to each : If, then, you wish to inherit everlasting life, keep the commandments, "Love the Lord your God with all your heart, with all your soul, and with all your mind; and your neighbor as yourself.

The signification is accomplished by an exhaling of breath, as to blow away something, or figuratively, the act of dispelling the evil spirit. The priest thrice breathes softly in the face of the child each one singly , and follows up the gesture with these words:. The sign of the cross used here and throughout the rite is indicative of the essential fact that the sacrament has its efficacy from the paschal sacrifice of Jesus.

With his thumb the priest traces the sign of the cross on the brow and on the breast of the child, saying to each :. Put your whole trust in the heavenly teachings. And lead a life that will truly fit you to be a dwelling place for God. From here on all are to say the parts marked all for them. Let us pray. Lord, if it please you, hear our prayer, and by your inexhaustible power protect your chosen one, N. Let him her treasure this first sharing of your sovereign glory, and by keeping your commandments deserve to attain the glory of heaven to which those born anew are destined; through Christ our Lord.

Lord, if it please you, hear our prayer, and by your inexhaustible power protect your chosen ones, N. Let them treasure this first sharing of your sovereign glory, and by keeping your commandments deserve to attain the glory of heaven to which those born anew are destined; through Christ our Lord. Here it is an act of appropriation. The Church acknowledges or claims the child as her own, places a protecting hand on him, and commends him to God.

The priest lays his hand on the head of the child on each one singly , after which he holds his hand outstretched and says:. In the act of supplying ceremonies after a private baptism, notice that there are two changes of wording in the prayer below.

Rid him her of all inward blindness. Sever all snares of Satan which heretofore bound him her. Open wide for him her , Lord, the door to your fatherly love. May the seal of your wisdom so penetrate him her as to cast out all tainted and foul inclinations, and let in the fragrance of your lofty teachings.

Thus shall he she serve you gladly in your Church and grow daily more perfect;[2] through Christ our Lord. Rid them of all inward blindness. Sever all snares of Satan which heretofore bound them. Open wide for them, Lord, the door to your fatherly love. May the seal of your wisdom so penetrate them, as to cast out all tainted and foul inclinations, and let in the fragrance of your lofty teachings.

Thus shall they serve you gladly in your Church and grow daily more perfect;[2] through Christ our Lord. Among some peoples it is given to a newly arrived guest in sign of hospitality and friendship.

Among the Hebrews it was eaten to symbolize the binding nature of a compact. Christ told the Apostles: "You are the salt of the earth" Mt 5. In the rite of baptism salt is especially a symbol of wisdom--that the subject be given a relish for heavenly doctrine; and a symbol of a blessed immortality--that he be preserved from final corruption.

In the ancient rite the first stage, enrolling of catechumens, terminated with the giving of blessed salt. I purify you by the living God, the true God, the holy God, by God who created you to be a preservative for mankind, and ordered you to be sanctified by His ministers for the benefit of the people who are about to embrace the faith. In the name of the Blessed Trinity may you become a saving sign empowered to drive away the enemy.

We ask this in the name of our Lord Jesus Christ, who is coming to judge both the living and the dead and the world by fire. The priest puts a pinch of the blessed salt in the mouth of the child to each one , saying as he does so:. May it be for you likewise a token that foreshadows everlasting life. God of our fathers, God, source of all truth, we humbly ask you to be well disposed to your servant, N.

After this first[3] taste of salt, let his her hunger for heavenly nourishment not be prolonged but soon be satisfied.

For then he she will always pay homage to your holy name with fervor, joy, and trust. God of our fathers, God, source of all truth, we humbly ask you to be well disposed to your servants, N. After this first[3] taste of salt, let their hunger for heavenly nourishment not be prolonged but soon be satisfied.

For then they will always pay homage to your holy name with fervor, joy, and trust. He continued with his instructions, was examined, and was subjected to the first scrutinies. Elements of the ancient rite are here preserved, especially in the solemn exorcism that follows.

The ancient enemy of mankind seeks to dispute with the Son of God for the possession of a man's soul. But in this confrontation Jesus is victorious as He was when once Himself tempted in the desert.

Depart and stay far away from this servant these servants of God, N. For it is the Lord Himself who commands you, accursed and doomed spirit, He who walked on the sea and reached out His hand to Peter as he was sinking.

So then, foul fiend, recall the curse that decided your fate once for all. Keep far from this servant these servants of God, N. We recall here the words of the Apocalypse: "Then I saw another angel rising out of the East, carrying the seal of the living God; and he called aloud to the four angels who had been given the power to ravage land and sea: 'Do no damage to sea or land or trees until we have set the seal of our God upon the foreheads of His servants'" 7.

Now the priest traces the sign of the cross upon the brow of the child on each one , saying as he does so:. The readings chosen were episodes or incidents from the Old Testament which prefigured baptism, such as the miraculous water of Meriba Num These readings served to illumine the deep significance of the sacrament. The living waters of baptism give the grace both of healing and enlightenment, somewhat as our Lord once gave bodily sight to the man born blind and spiritual sight to the Samaritan woman.

For the Jews the laying on of hands was a religious rite, both in the official liturgy and in private life. There is a fine example of this in the Gospel, the occasion when little children were brought to our Lord. Mark tells us that "embracing them and laying hands on them He blessed them" Matthew in the parallel passage adds the interesting detail that this blessing was accompanied by a prayer Included in this book are prayers to the 7 Archangels at the throne of God.

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