Don't forget to thank God for His favours and graces over the past year by praying the Te Deum.
זמרו משכיל • zammerû maśkîl • ψάλατε συνετως • psallite intellegenter • canite erudite • sing ye wisely • chantez vous avec intelligence • lobsinget ihm klüglich • sing ye praises with understanding
Do thou also kneel down – thou hast delayed too long. Adore the Lord thy God, and then reverence his Mother, and salute, with much respect, the saintly old man Joseph. After this, kiss the feet of the Infant Jesus, laid as he is on his little bed, and ask Our Lady to give him to thee, or permit thee to take him up. Take him into thine arms, press him to thy heart, and look well at his lovely face, and reverently kiss him, and show him confidently the delight thou takest in him. Thou mayest venture on all this, because it is for sinners that he came, that he might save them: it was with sinners that he so humbly conversed, and at last gave himself to sinners, that he might be their food. I say, then, that his gentle love will permit thee to treat him as affectionately as thou pleasest, and will not call it too much freedom, but will set it down to thy love.
Hæc dicit Dominus Deus:
Propter Sion non tacebo, et propter Jerusalem non quiescam donec egrediatur ut splendor justus ejus, et salvator ejus ut lampas accendatur. Et videbunt gentes justum tuum, et cuncti reges inclytum tuum: et vocabitur tibi nomen novum, quod os Domini nominabit. Et eris corona gloriæ in manu Domini, et diadema regni in manu Dei tui. Non vocaberis ultra Derelicta, et terra tua non vocabitur amplius Desolata: sed vocaberis, Voluntas mea in ea, et terra tua Inhabitata, quia complacuit Domino in te.
Thus saith the Lord God:
For Sion's sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp. And the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name. And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited, because the Lord hath been well pleased with thee.
Hæc dicit Dominus:
Populus qui ambulabat in tenebris, vidit lucem magnam: habitantibus in regione umbræ mortis, lux orta est eis.
Parvulus enim natus est nobis, et Filius datus est nobis, et factus est principatus super humerum ejus; et vocabitur nomen ejus Admirabilis, Consiliarius, Deus, Fortis, Pater futuri sæculi, Princeps pacis. Multiplicabitur ejus imperium, et pacis non erit finis: super solium David, et super regnum ejus sedebit, ut confirmet illud et corroboret in judicio et justitia, amodo et usque in sempiternum.
Thus saith the Lord:
The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.
For a Child is born to us, and a Son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever.
Hæc dicit Dominus:
Spiritus Domini super me, eo quod unxerit Dominus me: ad annuntiandum mansuetis misit me, ut mederer contritis corde, et prædicarem captivis indulgentiam, et clausis apertionem: ut prædicarem annum placabilem Domino, et diem ultionis Deo nostro: ut consolarer omnes lugentes: ut ponerem lugentibus Sion: et darem eis coronam pro cinere, oleum gaudii pro luctu, pallium laudis pro spiritu mœroris: et vocabuntur in ea fortes justitiæ, plantatio Domini ad glorificandum.
Ecce Dominus auditum fecit in extremis terræ, dicite filiæ Sion: Ecce Salvator tuus venit: ecce merces ejus cum eo, et opus ejus coram illo. Et vocabunt eos: Populus sanctus, redempti a Domino Deo nostro.
Thus saith the Lord:
The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up. To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn: to appoint to the mourners of Sion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him.
Behold the Lord hath made it to be heard in the ends of the earth, tell the daughter of Sion: Behold thy Saviour cometh: behold his reward is with him, and his work before him. And they shall call them, The holy people, the redeemed of the Lord our God.
Hæc dicit Dominus:
Propter hoc sciet populus meus nomen meum in die illa; quia ego ipse qui loquebar, ecce adsum. Quam pulchri super montes pedes annuntiantis et prædicantis pacem: annuntiantis bonum, prædicantis salutem, dicentis Sion: Regnabit Deus tuus! Vox speculatorum tuorum: levaverunt vocem, simul laudabunt, quia oculo ad oculum videbunt cum converterit Dominus Sion. Gaudete, et laudate simul, deserta Jerusalem, quia consolatus est Dominus populum suum: redemit Jerusalem. Paravit Dominus brachium sanctum suum in oculis omnium gentium: et videbunt omnes fines terræ salutare Dei nostri.
Thus saith the Lord:
Therefore my people shall know my name in that day: for I myself that spoke, behold I am here. How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation, that saith to Sion: Thy God shall reign! The voice of thy watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Sion. Rejoice, and give praise together, O ye deserts of Jerusalem: for the Lord hath comforted his people: he hath redeemed Jerusalem. The Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.
Deus, qui sub beatissimæ virginis Mariæ singulari patrocinio Ordinem Prædicatorum ad animarum salutem institui, ejusque perpetuis beneficiis cumulari voluisti: præsta supplicibus tuis, ut cujus hodie commemorationem colimus, illius protecti auxiliis ad cælestem gloriam perducamur. Per...
O God, Who for the salvation of souls didst place the Order of Preachers under the special protection of the most blessed Virgin Mary, and wast pleased to pour out upon it her constant benefits: grant to Thy suppliants that we may be led to the glory of heaven, through the aid of that same protectress whose memory we revere to-day. Through Our Lord...
God, the Father of mercies, through the death and resurrection of his Son, has reconciled the world to himself, and sent the Holy Spirit among us for the forgiveness of sins. Through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Deus, Pater misericordiarum, qui per mortem et resurrectionem Filii sui mundum sibi reconciliavit et Spiritum Sanctum effudit in remissionem peccatorum, per ministerium Ecclesiæ indulgentiam tibi tribuat et pacem, et ego te absolvo a peccatis tuis in nomine Patris, et Filii, et Spiritus Sancti. Amen.
Give grace, O heavenly Father, to N., our Pope, to N., our Bishop, and to all bishops and other ministers [especially N....], that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments.
 And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis;  And from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together.  And upon the sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer; and sitting down, we spoke to the women that were assembled.  And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul.  And when she was baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. — Acts xvi, 11-15
Philippis in Macedonia, sanctæ Lydiæ purpurariæ, quæ, prædicante ibidem sancto Paulo Apostolo, ut beatus Lucas in Actibus Apostolicis refert, omnium prima credidit Evangelio.
(At Philippi in Macedonia, of St Lydia a dealer in purple, who, by the preaching of the same St Paul the Apostle, as blessed Luke in the Apostolic Acts refers, was the first of all [in Europe] to believe the Gospel.)
Commemoratio sanctæ Lydiæ Thyatirensis purpurariæ, quæ, Philippis in Macedonia, prædicante sancto Paulo Apostolo, omnium prima credidit Evangelio.
(The Commemoration of St Lydia the Thyatirene, a dealer in purple, who, at Philippi in Macedonia, by the preaching of St Paul the Apostle, was the first of all [in Europe] to believe the Gospel.)
The rationale of the arrangement that places the great prayer for Christ's Church after the Consecration, as it presented itself to the Fathers who used the liturgies of the prevailing type, seems to have been that while the sacrifice lay upon the altar before God we might the more efficaciously entreat His mercy. Every Christian prayer is put up in the name of Christ, and through the merits of His sacrifice; and here, while the one great sacrifice of Calvary was represented before the Father, they would plead the precious death of the immaculate Lamb. [Cf. St Cyril of Jerusalem, in his Mystagogical Catechism.]
They put up their prayers "in such a manner as they thought most prevalent, that is, by virtue of the Eucharistical Sacrifice then lying in open view." [Johnson's Unbloody Sacrifice, i. 388.]
Anglican divines have expressed themselves in similar language.
Thus Bishop Jeremy Taylor :—
"Our prayers can never be so holy as when they are offered up in the union of Christ's Sacrifice. ... When we represent His death and pray in virtue of His passion, and imitate his intercession and do that which God commands, and offer Him, in our manner, that which He essentially loves; can it be that either anything should be more prevalent, or that God can possibly deny such addresses and such importunities ?" [Sermon VI., vol. v. p. 88.]
"We do show forth," writes Bishop Patrick, [Mensa Mystica, p. 15.] "the Lord's death unto God, and commemorate before Him the great things He hath done for us. We keep it (as it were) in His memory and plead before him the sacrifice of His Son, which we show imto Him, humbly requiring that grace and pardon, with all other benefits of it, may be bestowed upon us. And as the minister doth most powerfully pray in the virtue of Christ's Sacrifice when he represents it unto God, so doth the people also when they show unto Him what His Son hath suffered. Every man may say —'Behold, Lord, the bleeding wounds of Thy own Son; remember how His Body was broken for us; think upon His precious Blood which was shed in our behalf. Let us die, if He have not made full satisfaction.'"
I gladly cite, however, from Johnson, [Unbloody Sacrifice, vol i. p. 340 (Anglo-Cath. Lib.)] the writer who on this subject exercised the most powerful influence upon the non-juring school, a passage which accurately states the facts..."Though the solemn oblation," he writes, "begins in all the liturgies after the Words of Institution, and [save the Roman] before the Invocation of the Holy Spirit, or the Divine benediction; yet the sacrificial service is not ended until after the Consecration. For it is to be observed that the Clementine liturgy, St. James's, St. Chrysostom's, St. Peter's, St. Gregory's, contain a prayer for the acceptance of the Sacrifice, and particularly that it 'may be received up to the heavenly Altar,' after the consecration is fully ended: and the solemn propitiations, intercessions, reconciliations for the whole Church, for all orders and degrees of men, for all the most desirable graces and favours, follow after the Consecration in the Clementine liturgy. And these no doubt were esteemed a considerable part of the sacrificial service; and these were performed after the symbols had been made the spiritual Body and Blood in the most perfect and complete manner that it was possible for one thing, its substance remaining [Johnson, an Anglican, rejected transsubstantiation], to become another. It was the Eucharistical Body and Blood, Which were the Gifts or Sacrifice, Which they desired might be assumed up to the Altar in heaven."
1764: And we most humbly beseech thee, O merciful Father, to hear us, and of thy almighty goodness vouchsafe to bless and sanctify, with thy word and holy Spirit, these thy gifts and creatures of bread and wine, that they may become the body and blood of thy most dearly beloved Son.
1929: And we thine unworthy servants beseech thee, most merciful Father, to hear us, and to send thy Holy Spirit upon us and upon these thy gifts and creatures of bread and wine, that, being blessed and hallowed by his life-giving power, they may become the Body and Blood of thy most dearly beloved Son, to the end that all who shall receive the same may be sanctified both in body and soul, and preserved unto everlasting life.
Sicut enim majus est illuminare quam lucere solum, ita majus est contemplata aliis tradere quam solum contemplari.
Where orthodoxy is optional, orthodoxy will sooner or later be prohibited.