Magníficat ánima méa Dóminum,
Et exultávit spíritus méus in Déo salutári méo.
Quia respéxit humilitátem ancíllæ súæ,
ecce enim ex hoc beátam me dícent ómnes generatiónes.
Quia fécit míhi mágna qui pótens est :
et sánctum nómen éjus
Et misericórdia éjus a progénie in progénies
timéntibus éum.
Fécit poténtiam in bráchio súo :
dispérsit supérbos ménte córdis súi.
Depósuit poténtes de séde,
et exaltávit húmiles.
Esuriéntes implévit bónis :
et dívites dimísit inánes.
Suscépit Israël púerum súum,
recordátus misericórdiæ súæ.
Sicut locútus est ad pátres nóstros,
Abraham et sémini éjus in saécula.
Amen.

[Magnificat is] the title commonly given to the Latin text and vernacular translation of the Song of Mary found in Luke 1:46-55 in the Vulgate text: „Magnificat anima mea, Dominum…“, („My soul magnifies the Lord…“).

In ancient antiphonaries it was often styled Evangelium Mariæ, the „Gospel of Mary“. In the Roman Breviary it is entitled (Vespers for Sunday) Canticum B.M.V. (Canticle of the Blessed Virgin Mary). The „Magnificat“, „Benedictus“ (Canticle of Zachary, Luke 1:68-79), and „Nunc Dimittis“ (Canticle of Simeon, Luke, 2:29-32) are also styled „evangelical canticles“, as they are found in the Gospel of St. Luke.

While the canticles taken by the Roman Breviary from the Old Testament are located with the psalms, and are so distributed as to be sung only once a week, the Magnificat shares with the other two „evangelical canticles“ the honour of a daily recitation and of a singularly prominent location immediately before the Oratio, or Prayer of the daily Office. The „Magnificat“ is assigned to Vespers, the „Benedictus“ to Lauds, and the „Nunc Dimittis“ to Compline. Six reasons are given by Durandus for the assignment of the Magnificat to Vespers, the first being that the world was saved in its eventide by the assent of Mary to the Divine plan of Redemption. Another reason is found by Colvenarius in the probability that it was towards evening when Our Lady arrived at the house of St. Elizabeth.

However this may be, in the Rule (written before 502) of St. Cæsarius of Arles, the earliest extant account of its liturgical use, it is assigned to Lauds, as it is in the Greek Churches of today. The ceremonies attending its singing in the choir at solemn Vespers are notably impressive. At the intonation „Magnificat“, all who are in the sanctuary arise, and the celebrant (having first removed his birretta „in honour of the canticles“) goes with his assistants to the altar, where, with the customary reverences, etc., he blesses the incense and incenses the altar as at the beginning of solemn Mass. In order to permit the elaborate ceremony of incensing, the Magnificat is sung much more slowly than the psalms. A similar ceremony attends the singing of the Benedictus at solemn Lauds, but not of the Nunc Dimittis at Compline.

At the first word of the Magnificat and of the Benedictus the Sign of the Cross is made.