The Ordinary


The Credo, an affirmation of fundamental belief in Christian doctrines, was the final addition to the Ordinary.  Its inclusion can be traced back to sixth-century Spain, but it appears to have be unknown in Rome until 1014.  The Latin text was adopted at the First Council of Nicaea in 325, hence its full name  –  the Nicene Creed

Credo in unum deum, Patrem omnipotentem, factorem cæli et terrae, visibilium omnium, et invisibilium.

I believe in one God, the Father almighty, maker of Heaven and Earth, and of all things visible and invisible.

Et in unum Dominum Jesum Christum, Filium Dei unigenitum et ex patre natum ante omnia saecula. Deum de Deo, lumen de lumine Deum verum de Deo vero. Genitum, non factum, constubstantialem Patri per quem omnia facta sunt.

And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds. God of God, light of light, very God of very God.Begotten, not made, being of one substance with the Father by whom all things were made.

Qui propter nos homines et propter nostram salutem descendit de cœlis, et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est.

Who for us men and for our salvation came down from Heaven and was incarnate by the Holy Ghost of the Virgin Mary, and was made man. 

Crucifixus etiam pro nobis, sub Pontio Pilato, passus et sepultus est. Et resurrexit tertia die, secundum scripturas. Et ascendit in cœlum, sedet ad dexteram Patris.

And was crucified also for us, under Pontius Pilate. He suffered and was buried. On the third day he rose again, according to the scriptures, and ascended into heaven, and sitteth on the right hand of the Father.

Et iterum venturus est cum gloria judicare vivos et mortuos, cujus regni non erit finis.

And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.

Et in Spiritum Sanctum, Dominum, et vivificantem, qui ex Patre Filioque procedit.

And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son.

Qui cum Patre et Filio simul adoratur et conglorificatur. Qui locutus est per prophetas.

Who with the Father and the Son is worshipped and glorified. Who spake by the prophets.

Et unam sanctam Catholicam et Apostolicam ecclesiam.

And I believe one Catholic and Apostolic church. 

Confiteor unum baptisma in remissionem peccatorum.

I acknowledge one baptism for the remission of sins.  

Et expecto resurrectionem mortuorum et vitam venturi saeculi.  Amen

And I look for the resurrection of the dead and the life of the world to come.  Amen.


The Sanctus is an acclamation which follows the Sursam Corda and divides the Eucharistic preparation.  It is the oldest part of the Ordinary, evolving between the third and the fifth centuries.   It forms a conclusion to the first part of the Eucharistic rites and, in the early years, until around the year 800, was sung by priest and people alike.  The text has its origins in Isaiah (6:3) in the context of celestial praises of cherubim and seraphim.  In the same context the words of the Sanctus are also subsumed into the text of the Te Deum, the first of the canticles of praise sung at Matins.  In the Eastern Orthodox church the Sanctus is adapted in the Greek as a Trisagion – a thrice holy petition (Holy God, Holy and Mighty, Holy and Immortal – have mercy upon us). At the second council of Orange in 529, the words of the Sanctus were also prescribed for use at Vespers, as had been the case with the Kyrie.

Sanctus,  sanctus, sanctus,

Holy, holy, holy, 

Dominus Deus sabaoth.

Lord God of hosts.

Pleni sunt cæli et terra gloria tua, Hosanna in Excelsis.

Heaven and Earth are full of Thy glory, Glory be to Thee O Lord most high.