Consecration to Mary: Day 30 of 33 > The Annunciation

Troisième semaine (Jours 27 à 33)

Third week (Days 27 to 33)

Sujet de la semaine : Connaissance de Jésus Christ

Theme of the week : Knowledge of Jesus Christ

Démarche :

• Méditation sur Notre-Seigneur Jésus-Christ. [See https://lifeofchristourlord.blogspot.com/]
• Actes d’Amour de Dieu, de charité envers le prochain. 
• Support des épreuves et pardon des injures. 
• Chemin de la croix. 
• Actions de grâces pour les bienfaits de Jésus, pour ses Sacrements, pour le don qu’il nous a fait de sa Mère. 
• Résolution de faire ou de renouveler notre consécration à Marie. [Totus tuus ego sum, Et omia mea tua sunt; Tecum semper tutus sum: Ad Jesum per Mariam.]

[37] Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind.
Ait illi Jesus : Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua.
[38] This is the greatest and the first commandment.
Hoc est maximum, et primum mandatum.
[39] And the second is like to this: Thou shalt love thy neighbour as thyself.

Secundum autem simile est huic : Diliges proximum tuum, sicut teipsum.[Matt 22]

Programme: Meditation on Our Lord Jesus Christ. Acts of love, of charity towards our neighbour. Bearing trials and forgiving injuries. The Way of the Cross. Thanksgiving for what Jesus has done for us, for His Sacraments, for giving us His Mother. Resolving to make or renew our consecration to Mary.

Nous étudierons donc Notre Seigneur. Mais qu’étudier dans le Christ-Jésus ?

• D’abord l’Homme-Dieu, sa grâce et sa gloire ; 
• puis ses titres à son domaine souverain sur nous : 
• Verbe par qui tout a été créé, et duquel nous dépendons en toute chose ; 
• notre Rédempteur qui nous a tiré du péché par sa mort et qui nous abreuve de son sang ; 
• notre Chef qui nous anime et à qui nous devons sans cesse obéir ; 
• l’Époux de notre âme qui s’est livré pour elle aux souffrances de la Passion, et à qui nous devons rendre amour pour amour.

During this period we shall apply ourselves to the study of Jesus Christ. What is to be studied in Christ? First the God-Man, His grace and glory; then His rights to sovereign dominion over us; the Word, through Whom all things were created and upon Whom we rely for all things; Our Redeemer Who saved us from sin by His death and who nourishes us with His most precious blood; our Prince Who gives us life and Whom we must always obey; the Spouse of our soul, Who delivered Himself for souls unto the sufferings of His Passion and to Whom we must render love for love.

Après avoir renoncé à Satan et au monde, nous avons pris Notre-Seigneur pour notre Roi et notre unique Maître et Seigneur. Qu’étudier encore ?

• Ses actions extérieures dans l’Évangile, 
• sa vie intérieure aussi, c’est-à-dire les vertus et les actes de son Sacré Cœur ; 
• ses rapports avec Marie dans le mystère de l’Annonciation et de l’Incarnation, dans la sainte Eucharistie et la vie cachée, aux noces de Cana et sur le calvaire ; au ciel même où Il règne en compagnie de sa virginale Mère, qu’il a associée à sa gloire et à tous ses pouvoirs…

After having renounced Satan and the world, we have taken Our Lord for our King and our only Master and Lord. What next shall be the object of our study? His exterior actions in the Gospel, as well as His interior life; namely, the virtues and acts of His Sacred Heart; His association with Mary in the mysteries of the Annunciation and Incarnation, in the Holy Eucharist, during  His infancy and hidden life, at the feast of Cana and on Calvary; even in Heaven where He reigns, together with His Virgin Mother, whom He has associated with His glory and all His power.

Readings

Saint Matthew - Chapter 27

[36] Et sedentes servabant eum.

And they sat and watched him.

And sitting down they watched Him there. They watched Him lest His disciples should take Him away, or lest He should miraculously descend. But in the Divine counsels it was for another purpose, which they knew not. For, as S. Jerome says, “The watchfulness of the soldiers and of the priests was for our benefit, as manifesting more fully the power of His resurrection.” For they saw Him dying on the Cross, and after He had been seen again alive, would be obliged to confess that He had risen by Divine power.

[37] Et imposuerunt super caput ejus causam ipsius scriptam : Hic est Jesus rex Judaeorum.

And they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS.

INRI. J-J Tissot

And set up over His head His case (causam) written (Syr. the occasion of His death), This is the King of the Jews. They put up a board inscribed with the reason of His crucifixion, that He had set up to be a King. And, consequently, the chief priests suggested that Pilate should not write, “The King of the Jews, but that He said, I am the King of the Jews” (John 19:21). Pilate refused, for he and the Jews meant the same thing. But God guided his hand, and he wrote, in another and truer sense, “This is the King of the Jews,” i.e., the Messiah or Christ. This inscription, then, conferred on Christ the highest honour, for it set forth not only His innocence, but also His dignity, that He was indeed the very Christ, the Redeemer of the world. It therefore convicts and condemns the Jews as His murderers, since it was they who compelled Pilate to crucify Him. Pilate, then, by this very title reproaches them with it, avenges himself on them for their obstinate importunity, and holds them up to general infamy. For he knew well that Jesus was the Messiah, the desire and expectation of all people. Hence Origen says, “This title adorns the head of Jesus as a crown.” And Bede, dwelling on the words “over His head,” says, “Though He was in the weakness of a man suffering for us on the Cross, yet did He shine forth with regal majesty above the Cross.” For it was made known that He was even now beginning to “reign from the tree.” Pilate accordingly refused to alter the title. And by this is signified, mystically, that while the Jews remained in their obstinate unbelief, Gentiles, such as Pilate, would acknowledge and worship Him as their King and Saviour.

Observe, 1. A title, declaring the cause of their death, used to be placed over the head of malefactors. It is hence inferred that the cross was not T-shaped, but with an upper limb to carry the title.

2. No one Evangelist fully sets out the title; but on comparing them all, it is concluded to have been, “Jesus of Nazareth, the King of the Jews.”

This title still exists in the Church of S. Croce at Rome, though much mutilated. Bosius (de Cruce Triumph, i. 11) gives an exact copy of it as it was when he wrote.

The penitent thief. J-J Tissot

[38] Tunc crucifixi sunt cum eo duo latrones : unus a dextris, et unus a sinistris.

Then were crucified with him two thieves: one on the right hand, and one on the left.

Then were there crucified (with the like spikes and nails, says Nonnus, on John xix. 19) two thieves, one on the right hand and another on the left. The cross was the punishment of such criminals, and Christ, as placed between them, seemed to be their chief and leader, exactly as the Jews wished, in order to dishonour Him. But God overthrew and turned back on them all their artifices. For, as S. Chrysostom says, “The devil wished to hide the matter, but could not.” For though three were crucified, Jesus only was the distinguished one, to show that all proceeded from His power; for the miracles which took place were attributed to no one but Jesus. Thus were the devices of the devil frustrated, and recoiled on his own head; for even of these two one was saved. Thus, then, so far from marring the glory of the Cross, he greatly increased it. For it was as great a matter for the thief to be converted on the Cross, and to enter Paradise, as for the rocks to be rent.

Symbolically: Christ between the thieves represents the last judgment, with the elect on his right hand and the wicked on His left. So S. Ambrose (in Luke xxiii.); and S. Augustine (Tract. xxxi. in S. John) says, “The Cross, mark it well, was a judgment-seat, for the Judge, being between them, he who believed was set free, the other was condemned, signifying the judgment of the quick and dead.”

[39] Praetereuntes autem blasphemabant eum moventes capita sua,

And they that passed by, blasphemed him, wagging their heads,

And they that passed by blasphemed Him, wagging their heads. All their revilings and insults were blasphemies, as being against the Son of God. “They blasphemed the Holy One of Israel,” Isa. 1:4, and Ps. 22:8. This was a greater torment even than the crucifixion. Whence it is said (Ecclus. 7:11), “Laugh not at a man in the bitterness of his soul.” And Christ complains (Ps. 69:26), “They persecute Him whom Thou hast smitten, and added to the pain of My wounds;” and (Ps. 22:13), “They gaped upon Me,” &c., so great was their cruelty.

[40] et dicentes : Vah qui destruis templum Dei, et in triduo illud reaedificas : salva temetipsum : si Filius Dei es, descende de cruce.

And saying: Vah, thou that destroyest the temple of God, and in three days dost rebuild it: save thy own self: if thou be the Son of God, come down from the cross.

And saying, Ah! Thou, that destroyest the temple of God. The word “Ah!” is a term of reproach. Shame on Thee for boasting! Thou canst destroy the temple of God and build it up in three days! Show that Thou canst do it by setting Thyself free from the cross. If Thou canst not do this small matter, how canst Thou do that greater work on the temple, that vast building?

[41] Similiter et principes sacerdotum illudentes cum scribis et senioribus dicebant :

In like manner also the chief priests, with the scribes and ancients, mocking, said:

Likewise also the chief priests mocking Him, with the scribes and elders, said. These were more fierce than the people against Christ, for they jest at His miracles, as though wrought not by the power of God, but by Beelzebub; or certainly as not real, but imaginary. For had they been wrought by God. He would certainly have delivered Him from the Cross. But His not doing it was a sign that He was an impostor. “For they wished Him to die as a boastful and arrogant deceiver,” says S. Chrysostom, “and to be reviled in the sight of all men,” that they might thus utterly stamp out His name and sect, so that no one might afterwards follow his teaching, or reverence and preach Him as the Messiah.

[42] Alios salvos fecit, seipsum non potest salvum facere : si rex Israel est, descendat nunc de cruce, et credimus ei :

He saved others; himself he cannot save. If he be the king of Israel, let him now come down from the cross, and we will believe him.

If Thou be the King of Israel. The King of the Jews, that is, the Messiah. “What is the connection here?” says S. Bernard (Serm. i. in Pasch.); “that He should descend from the Cross, if He be the King of Israel, and not rather go up on it? Hast thou, then, so entirely forgotten, O Jew, that ‘the Lord hath reigned from the tree,’ as to say, ‘He is not King, because He remains on it.’ Nay, rather, because He is the King of Israel let Him not abandon the royal title, let Him not lay down the rod of empire, for His government is upon His shoulder. If Pilate hath written what he hath written, shall not Christ complete that which He hath begun?” 

He goes on to say, “This is clearly the craft of the serpent, the invention of spiritual wickedness. The evil one knew His zeal for the salvation of that people, and therefore most maliciously did he teach these blasphemers to say, ‘Let Him descend, and we will believe,’ as though there were now no obstacle to His descending, since He so earnestly desired that they should believe. But He, as knowing all hearts, is not moved by their worthless profession. For their malicious suggestion tended not only to their unbelief, but to our own utter loss of faith in Him. For if we read, ‘Perfect are all the works of God’ (Deut. 32:14), how could we even believe in Him as God if He had left the work of salvation unfinished?” He adds a further reason, “To give him no opportunity of stealing from us our perseverance, which alone is crowned; and that preachers should not be silenced when they exhort the feeble-minded not to abandon their post. For this would be the sure result if they were able to reply that Christ had abandoned His.

Let Him come down front the cross. Christ, though able to do so, was unwilling to descend when thus taunted, because it was the Father’s command that He should die on the Cross for our redemption. He despised, therefore, their reproaches, to teach us to do the same. So Theophylact (on Mark xv.) observes, “Had He been willing to descend, He would not have ascended at all. But knowing that men were to be saved by this means, He submitted to be crucified.” “He wished not,” said Origen, “to do any unworthy act, because He was jested at, or to do their bidding against reason and due order.” And S. Augustine (Tract. xxxvii. on S. John), “Because He was teaching patience, He deferred a display of His power. For had He descended, it would seem as though He had given way to their cutting reproaches.” And again, “He deferred the exercise of His power, because He wished not to descend from the Cross, though able to rise from the grave. But yet He manifested His compassion, for while hanging on the Cross He said, ‘Father, forgive them,’ &c.”

Lastly, S. Gregory (Hom. xxi. in Evang.) says, “Had He then come down from the Cross, as yielding to their insults, He would not have exhibited the virtue of patience. But He waited awhile, He endured their reproaches and derision, He maintained His patience, He deferred their astonishment, and though He had refused to descend from the Cross, yet He rose from the tomb. And this, indeed, was a much greater matter; greater, indeed, to destroy death by rising again, than to save life by descending from the Cross.”

And we will believe Him to be the Messiah. They spake falsely, for they who believed Him not when He raised others, would assuredly not have believed Him had He freed Himself from death. They would have said that He had descended in appearance only. S. Jerome calls this promise of theirs a “fraudulent one; for which is greater, to descend when alive from the Cross, or to rise again from the grave? He rose again, and ye believed not, and were He even to descend from the Cross, ye would, in like manner, believe not.” Just as heretics now say, We would believe the saints if they wrought miracles; but when their miracles are adduced, they cavil at them as pretended or imaginary.

[43] confidit in Deo : liberet nunc, si vult eum : dixit enim : Quia Filius Dei sum.

He trusted in God; let him now deliver him if he will have him; for he said: I am the Son of God.

He trusted in God, let Him deliver Him, if He will have Him (Arab., if He loved Him), for He said, I am the Son of God. They used the very words of David (Ps. 22:8), thus testifying that they were the very persons who were foretold, and that Jesus was the true Messiah, for the whole Psalm speaks of Him. When a man is in the agony of death, all human hope is gone. Confidence in God alone remains, and of this, His last stay, they try to deprive Him. Thou hast vainly put Thy trust in God. Thou hast said falsely that Thou art the Son of God. If He loved Thee, He would set Thee free. But as He will not, Thou art clearly not His Son, but an odious impostor. Thus do they revile and seek to drive Him to despair, as the devil who assails men in their last agony. But how fallacious was their argument! For God, as specially loving Christ, wished Him to die on the Cross, that He might afterwards glorify Him in His resurrection, and by Him save many souls. Now Christ knew all this. He heeded not their revilings, but fixed all His hope on God, and thereby gained from Him both of these great ends. He poured forth accordingly, after all these insults, fresh acts of confidence in God, teaching us to do the like. “Thou art He that took Me out of My mother’s womb,” &c. (Ps. 22:10). And so, too, the Martyrs used to say that God would not deliver them, in order that He might give them a better life, and the crown of martyrdom.

The Wise Man, speaking in their person, foretold all these insults (Wisd. 2:13), and then added, “Such thoughts had they, and were in error,” &c.

Tropologically: Sinners utter reproaches against Christ when they dishonour Him by their sins. S. Bernard (Rhythm on Passion) makes Him thus tenderly appeal to them:

“ ’Tis I who die for thee, to thee who cry,

Thee I exhort on Cross uplifted high;

’Tis I who bare for thee, and open wide

The cruel spear-wound in My sacred side;

My inward and My outward pains are great,

But sadder far to find thee thus ingrate.”

Zechariah (13:6) speaks of His being wounded in the house of His friends.

[44] Idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei.

And the selfsame thing the thieves also, that were crucified with him, reproached him with.

The thieves also which were crucified with Him uttered against Him the like reproach. The Greek Fathers, and S. Hilary among the Latins, think it probable that both the thieves blasphemed Christ at first, but that one of them afterwards repented. But the Latin Fathers consider that the plural is here, by synecdoche, put for the singular. “Thieves,” i.e., “one of the thieves” (as Luke 23:36, “the soldiers,” meaning one of them); S. Matthew wishing by the word thieves to point out not so much the persons of the thieves, as the condition of those who insulted Christ; all vying in insulting Him, even the thief at His side. S. Luke (23:40) gives the story of the other thief (see Comment. in loc.).

De Imitatione Christi

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par coeur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the ;Imitation  of  Christ.; It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, it was in my muff. My aunt used to love turning to a page at random and asking me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber Secúndus: Admonitiónes ad intérna trahéntes

THE SECOND BOOK - ADMONITIONS CONCERNING THE INNER LIFE

Cap. 12. De régia via sanctae crucis

Chapter XII - Of the royal way of the Holy Cross

1. Durus multis vidétur hic sermo (J. 6, 61). Abnéga temetípsum, tolle crucem tuam et séquere Jesum (Cf Mat. 16, 24). Sed multo dúrius erit audíre illud extrémum verbum: Discédite a me, omnes maledícti, in ignem ætérnum (Mat. 25, 41). Qui enim modo libénter áudiunt verbum crucis, et sequúntur, tunc non timébunt ab audítione ætérnæ damnatiónis. Hoc signum crucis erit in cælo, cum Dóminus ad judicándum vénerit. Tunc omnes servi crucis, qui se Crucifíxo conformavérunt in vita,  accédent ad Christum júdicem cum magna fidúcia.

That seemeth a hard saying to many, If any man will come after Me, let him deny himself and take up his Cross and follow Me. But it will be much harder to hear that last sentence, Depart from me, ye wicked, into eternal fire. For they who now willingly hear the word of the Cross and follow it, shall not then fear the hearing of eternal damnation. This sign of the Cross shall be in heaven when the Lord cometh to Judgment. Then all servants of the Cross, who in life have conformed themselves to the Crucified, shall draw nigh unto Christ the Judge with great boldness.

In cruce robur, salus et vita

2. Quid ígitur times tóllere crucem, per quam itur ad regnum?

In cruce salus, in cruce vita, in cruce protéctio ab hóstibus; in cruce infúsio supérnae suavitátis, in cruce robur mentis, in cruce gáudium spíritus; in cruce summa virtútis, in cruce perféctio sanctitátis. 

Non est salus ánimae, nec spes ætérnæ vitæ, nisi in cruce. Tolle ergo crucem et séquere Jesum, et ibis in vitam ætérnam. 

Præcéssit ille bájulans sibi crucem, et mórtuus est pro te in cruce, ut et tu tuam portes crucem et mori afféctes in cruce. Quia, si commórtuus fúeris, etiam cum illo páriter vives. Et si sócius fúeris pœnae, eris et glóriæ.

Why fearest thou then to take up the cross which leadeth to a kingdom?

In the Cross is health, in the Cross is life, in the Cross is protection from enemies, in the Cross is heavenly sweetness, in the Cross strength of mind, in the Cross joy of spirit, in the Cross the height of virtue, in the Cross perfection of holiness.

There is no health of the soul, no hope of eternal life, save in the Cross. Take up therefore, thy cross and follow Jesus and thou shalt go into eternal life.

He went before thee bearing His Cross and died for thee upon the Cross, that thou also mayest bear thy cross and mayest love to be crucified upon it. For if thou be dead with Him, thou shalt also live with Him, and if thou be a partaker of His sufferings thou shalt be also of His glory.

Troisème Semaine: Prières quotidiennes

Third week: daily prayers

• Litaniæ de Sancto Spiritu: see below.

• Ave Maris Stella: see below.

• Litaniæ Sanctissimi Nominis Iesu: see below.

• Oraison à Jésus: see below.

•  Prier un Rosaire ou un Chapelet

Litaniæ de Sancto Spiritu

Per sanctam in baptismo Christi apparitionem tuam. J-J Tissot

From the Cœleste Palmetum, 1741 edition. Courtesy of Thesaurus Precum Latinarum. 

Kyrie, eleison

R. Kyrie, eleison.

Christe, eleison

R. Christe, eleison. 

Kyrie, eleison

R. Kyrie, eleison.

Spiritus sancte a Patre Filioque procedens,
*R. Miserere nobis.

Spiritus Domini Deus Israel,*

Dominator hominum,*

Replens orbem terrarum,*

Habens omnem virtutem,*

Omnia bona operans, et omnia prospiciens,*

Ornans cælos, stabilis, et securus,*

Spiritus veritatis omnia suggerens, et distribuens,*

Spiritus sapientiæ et intellectus,*

Spiritus consilii, fortitudinis, scientiæ, et pietatis,*

Spiritus timoris Domini et prudentiæ,*

Spiritus, quo inspirante locuti sunt sancti Dei homines,*

Quæ ventura annuntians,*

Donum et promissio Patris,*

Spiritus sancte Paraclite arguens mundum,*

Spiritus, in quo dæmonia eiiciuntur,*

Spiritus, ex quo renascimur,*

Spiritus, per quem caritas Dei diffusa est in cordibus nostris,*

Spiritus adoptionis filiorum Dei,*

Spiritus gratiæ et misericordiæ,*

Spiritus adiuvans infirmitatem nostram et reddens testimonium spiritui nostro, quod simus filii Dei,*

Spiritus suavis, benigne, super mel dulcis,*

Spiritus pignus hereditatis nostræ, deducens nos in terram rectam,*

Spiritus principalis, vivificans et confortans,*

Spiritus salutis, iudicii et gaudii,*

Spiritus fidei, pacis, et ardoris,*

Spiritus humilitatis, caritatis, et castitatis,*

Spiritus benignitatis, bonitatis, longanimitatis, ac mansuetudinis,*

Spiritus lenitatis, veritatis, unitatis ac consolationis,*

Spiritus compunctionis, promissionis, renovationis, ac sanctificationis,*

Spiritus vitæ, patientiæ, continentiæ, ac modestiæ,*

Spiritus omnium gratiarum,*


Propitius esto,
R. Parce nobis sancte Spiritus.

Propitius esto,
R. Exaudi nos sancte Spiritus.

A spiritu erroris,
**R. Libera nos, Spiritus Dei vivi.

A spiritu immundo,**

A spiritu blasphemiæ,**

Ab omni obstinatione et desperatione,**

Ab omni præsumptione et veritatis contradictione,**

Ab omni malitia, et prava consuetudine,**

Ab invidia fraternæ caritatis,**

A finali impænitentia,**

Per æternam a Patre et Filio processionem tuam,**
.
Per invisibilem unctionem tuam,**

Per omnem gratiarum plenitudinem, qua Virginem Mariam semper possedisti,**

Per supereffluentem sanctitatis abyssum, qua conceptione Verbi Matrem Dei inundare fecisti,**

Per sanctam in baptismo Christi apparitionem tuam,**

Per salutarem super apostolos adventum tuum,**

Per ineffabilem bonitatem tuam, qua Ecclesiam gubernas, Concilias præsides, Martyres corroboras, Doctores illuminas, Religiones instituis,**


Peccatores,

***R. Te rogamus, audi nos.

Ut in spiritu ambulemus, et desideria carnis non adimpleamus,***

Ut Te numquam contristemus,***

Ut omnes Ecclesiasticos Ordines in sancta religione, et vero spiritu conservare digneris,***

Ut cuncto populo Christiano cor unum et animam unam donare digneris,***

Ut virtutem omnium complementum nobis donare digneris,***

Ut nos exaudire digneris,***

Spiritus Dei,***


Agnus Dei, qui tollis peccata mundi,
R. Effunde in nos Sanctum Spiritum.

Agnus Dei, qui tollis peccata mundi,
R. Emitte in nos promissum Patris Spiritum.

Agnus Dei, qui tollis peccata mundi,
R. Da nobis spiritum bonum. (Lk 11:13)

V. Spiritus Domini replevit orbem terrarum:
R. Et hoc, quod continet omnia, scientiam habet vocis.

Oremus

Adsit nobis, quæsumus Domine, virtus Spiritus Sancti: quæ et corda nostra clementer expurget, et ab omnibus tueatur adversis. Per Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate eiusdem Spiritus Sancti, Deus, per omnia sæcula sæculorum.

R. Amen.

Ave Maris Stella

The first verse of the following hymn is said genuflecting.

Ave maris stella,
Dei Mater alma,
Atque semper Virgo,
Felix cæli porta.

Sumens illud Ave
Gabriélis ore,
Funda nos in pace,
Mutans Hevæ nomen.

Solve vincla reis,
Profer lumen cæcis,
Mala nostra pelle,
Bona cuncta posce.

Monstra te esse matrem,
Sumat per te preces,
Qui pro nobis natus,
Tulit esse tuus.

Virgo singuláris,
Inter omnes mitis,
Nos culpis solútos
Mites fac et castos.

Vitam præsta puram,
Iter para tutum,
Ut vidéntes Iesum,
Semper collætémur.

Sit laus Deo Patri,
Summo Christo decus,
Spirítui Sancto,
Tribus honor unus.

Amen.

Litaniae Sanctissimi Nominis Iesu

Iesu, mitis et humilis corde. J-J Tissot

The Litany of the Most Holy Name of Jesus was likely composed in the 15th century by St. John Capistrano (1386-1456) and by St. Bernadine of Siena (1380-1444) who both preached extensively on the devotion to the Name of Jesus. The Litany was approved for private usage by Pope Sixtus V in 1585. The present form was approved by Pope Pius IX for local usage in 1862, and then in 1866 Pope Leo XIII approved it for public use in the Universal Church. A partial indulgence is attached to this prayer.

Kyrie, eleison
R. Christe, eleison.
Kyrie, eleison.

Iesu, audi nos
R. Iesu, exaudi nos.

Pater de cælis, Deus,
*R. miserere nobis.

Fili, Redemptor mundi, Deus,*

Spiritus Sancte, Deus,*

Sancta Trinitas, unus Deus,*

Iesu, Fili Dei vivi,*

Iesu, splendor Patris,*

Iesu, candor lucis æternæ,*

Iesu, rex gloriæ,*

Iesu, sol iustitiæ,*

Iesu, Fili Mariæ Virginis,*

Iesu, amabilis,*

Iesu, admirabilis,*

Iesu, Deus fortis,*

Iesu, pater futuri sæculi,*

Iesu, magni consilii angele,*

Iesu potentissime,*

Iesu patientissime,*

Iesu obedientissime,*

Iesu, mitis et humilis corde,*

Iesu, amator castitatis,*

Iesu, amator noster,*

Iesu, Deus pacis,*

Iesu, auctor vitæ,*

Iesu, exemplar virtutum,*

Iesu, zelator animarum,*

Iesu, Deus noster,*

Iesu, refugium nostrum,*

Iesu, pater pauperum,*

Iesu, thesaure fidelium,*

Iesu, bone pastor,*

Iesu, lux vera,*

Iesu, sapientia æterna,*

Iesu, bonitas infinita,*

Iesu, via et vita nostra,*

Iesu, gaudium Angelorum,*

Iesu, rex Patriarcharum,*

Iesu, magister Apostolorum,*

Iesu, doctor Evangelistarum,*

Iesu, fortitudo Martyrum,*

Iesu, lumen Confessorum,*

Iesu, puritas Virginum,*

Iesu, corona Sanctorum omnium,*


Propitius esto,
R. parce nobis, Iesu.

Propitius esto,
R. exaudi nos, Iesu.

Ab omni malo,
**R. libera nos, Iesu.

Ab omni peccato,**

Ab ira tua,**

Ab insidiis diaboli,**

A spiritu fornicationis,**

A morte perpetua,**

A neglectu inspirationum tuarum,**

Per mysterium sanctæ Incarnationis tuæ,**

Per nativitatem tuam,**

Per infantiam tuam,**

Per divinissimam vitam tuam,**

Per labores tuos,**

Per agoniam et passionem tuam,**

Per crucem et derelictionem tuam,**

Per languores tuos,**

Per mortem et sepulturam tuam,**

Per resurrectionem tuam,**

Per ascensionem tuam,**

Per sanctissimæ Eucharistiæ institutionem tuam,

Per gaudia tua,**

Per gloriam tuam,**


Agnus Dei, qui tollis peccata mundi,
R. parce nobis, Domine.

Agnus Dei, qui tollis peccata mundi,
R. exaudi nos, Iesu.

Agnus Dei, qui tollis peccata mundi,
R. miserere nobis, Iesu.

Iesu, audi nos.
R. Iesu, exaudi nos.

Litany of the Most Holy Name of Jesus
Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us. Jesus, hear us. Jesus, graciously hear us.God the Father of heaven, have mercy on us.God the Son, redeemer of the world,God the Holy Ghost,Holy Trinity, one God,Jesus, Son of the living God,Jesus, brightness of eternal light,Jesus, king of glory,Jesus, son of justice,Jesus, Son of the virgin Mary,Jesus, most amiable,Jesus, most admirable,Jesus, the mighty God,Jesus, father of the world to come,Jesus, angel of great counsel,Jesus, most powerful,Jesus, most patient,Jesus, most obedient,Jesus, meek and humble of heart,Jesus, lover of chastity,Jesus, lover of us,Jesus, God of peace,Jesus, author of life,Jesus, example of virtues,Jesus, zealous lover of souls,Jesus, our God,Jesus, our refuge,Jesus, father of the poor,Jesus, treasure of the faithful,Jesus, good Shepherd,Jesus, true light,Jesus, eternal wisdom,Jesus, infinite goodness,Jesus, our way and our life,Jesus, joy of angels,Jesus, king of Patriarchs,Jesus, master of the Apostles,Jesus, teacher of the Evangelists,Jesus, strength of martyrs,Jesus, light of Confessors,Jesus, purity of virgins,Jesus, crown of all saints, have mercy on us.Be merciful, spare us, O Jesus.Be merciful, graciously hear us, O Jesus.From all evil, deliver us, O Jesus.From all sin,From Thy wrath,From the snares of the devil,From the spirit of fornication,From everlasting death,From the neglect of Thine inspirations,By the mystery of Thy holy Incarnation,By Thy nativity,By Thine infancy,By Thy most divine life,By Thy labors,By Thine agony and passion,By Thy cross and dereliction,By Thy sufferings,By Thy death and burial,By Thy resurrection,By Thine ascension,By Thine institution of the most Holy Eucharist,By Thy joys,By Thy glory, deliver us, O Jesus.Lamb of God, who takest away the sins of the world, spare us, O Jesus.Lamb of God, who takest away the sins of the world, hear us, O Jesus.Lamb of God, who takest away the sins of the world, have mercy on us, O Jesus.Jesus, hear us.Jesus, graciously hear us.

Oremus;

Domine Iesu Christe, qui dixisti: Petite et accipietis; quærite et invenietis; pulsate et aperietur vobis; quæsumus, da nobis petentibus divinissimi tui amoris affectum, ut te toto corde, ore et opere diligamus et a tua numquam laude cessemus.

Sancti Nominis tui, Domine, timorem pariter et amorem fac nos habere perpetuum, quia numquam tua gubernatione destituis, quos in soliditate, tuae dilectionis instituis. Qui vivis et regnas in sæcula sæculorum. Amen.

Let us pray.

O Lord Jesus Christ, who hast said: ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you; mercifully attend to our supplications, and grant us the gift (desire) of Thy divine charity, that we may ever love Thee with our whole heart and with all our words and deeds, and may never cease from praising Thee. 

Make us,O Lord, to have a perpetual fear and love of Thy holy name, for Thou never failest to help and govern those whom Thou dost bring up in Thy steadfast fear and love; who livest and reignest for ever and ever. Amen.

Oraison à Jésus (de Saint Louis-Marie Grignion de Montfort)

St. Louis De Montfort's Prayer to Jesus

Mon aimable Jésus, permettez-moi de m’adresser à vous pour vous témoigner la reconnaissance où je suis de la grâce que vous m’avez faite, en me donnant à votre sainte Mère par la dévotion de l’esclavage, pour être mon avocate auprès de votre Majesté, et mon supplément universel dans ma très grande misère.

O most loving Jesus, deign to let me pour forth my gratitude before Thee, for the grace Thou hast bestowed upon me in giving me to Thy holy Mother through the devotion of Holy Bondage, that she may be my advocate in the presence of Thy majesty and my support in my extreme misery. 

Hélas! Seigneur, je suis si misérable que, sans cette bonne Mère, je serais infailliblement perdu. Oui, Marie m’est nécessaire auprès de vous, partout:

nécessaire pour vous calmer dans votre juste colère, puisque je vous ai tant offensé tous les jours;

nécessaire pour arrêter les châtiments éternels de votre justice que je mérite;

nécessaire pour vous regarder, pour vous parler, vous prier, vous approcher et vous plaire;

nécessaire pour sauver mon âme et celle des autres;

nécessaire, en un mot, pour faire toujours votre sainte volonté et procurer en tout votre plus grande gloire.

 Alas, O Lord! I am so wretched that without this dear Mother I should be certainly lost. Yes, Mary is necessary for me at Thy side and everywhere: that she may appease Thy just wrath, because I have so often offended Thee; that she may save me from the eternal punishment of Thy justice, which I deserve; that she may contemplate Thee, speak to Thee, pray to Thee, approach Thee and please Thee; that she may help me to save my soul and the souls of others; in short, Mary is necessary for me that I may always do Thy holy will and seek Thy greater glory in all things. 

Ah! que ne puis-je publier par tout l’univers cette miséricorde que vous avez eue envers moi! Que tout le monde ne connaît-il que, sans Marie, je serais déjà damné! Que ne puis-je rendre de dignes actions de grâces d’un si grand bienfait! Marie est en moi, haec facta es mihi. Oh! quel trésor! Oh! quelle consolation! Et je ne serais pas, après cela, tout à elle! Oh! quelle ingratitude, mon cher Sauveur! Envoyez-moi plutôt la mort que ce malheur m’arrive: car j’aime mieux mourir que de vivre sans être tout à Marie.

Ah, would that I could proclaim throughout the whole world the mercy that Thou hast shown to me! Would that everyone might know I should be already damned, were it not for Mary! Would that I might offer worthy thanksgiving for so great a blessing! Mary is in me. Oh, what a treasure! Oh, what a consolation! And shall I not be entirely hers'? Oh, what ingratitude! My dear Saviour, send me death rather than such a calamity, for I would rather die than live without belonging entirely to Mary. 

Je l’ai mille et mille fois prise pour tout mon bien avec saint Jean l’Evangéliste, au pied de la croix et je me suis autant de fois donné à elle; mais, si je ne l’ai pas encore bien fait selon vos désirs, mon cher Jésus, je le fais maintenant comme vous le voulez que je le fasse; et si vous voyez en mon âme et mon corps quelque chose qui n’appartienne pas à cette auguste Princesse, je vous prie de me l’arracher et de le jeter loin de moi, puisque, n’étant pas à Marie, il est indigne de vous.

With St. John the Evangelist at the foot of the Cross, I have taken her a thousand times for my own and as many times have given myself to her; but if I have not yet done it as Thou, dear Jesus, dost wish, I now renew this offering as Thou dost desire me to renew it. And if Thou seest in my soul or my body anything that does not belong to this august princess, I pray Thee to take it and cast it far from me, for whatever in me does not belong to Mary is unworthy of Thee. 

Ô Saint-Esprit! Accordez-moi toutes ces grâces et plantez, arrosez et cultivez en mon âme l’aimable Marie, qui est l’Arbre de vie véritable, afin qu’il croisse, qu’il fleurisse et apporte du fruit de vie avec abondance.

O Holy Spirit, grant me all these graces. Plant in my soul the Tree of true Life, which is Mary; cultivate it and tend it so that it may grow and blossom and bring forth the fruit of life in abundance.

Ô Saint-Esprit! Donnez-moi une grande dévotion et un grand penchant vers votre divine Epouse, un grand appui sur son sein maternel et un recours continuel à sa miséricorde, afin qu’en elle vous formiez en moi Jésus-Christ au naturel, grand et puissant, jusqu’à la plénitude de son âge parfait. Ainsi soit-il.

O Holy Spirit, give me great devotion to Mary, Thy faithful spouse; give me great confidence in her maternal heart and an abiding refuge in her mercy, so that by her Thou mayest truly form in me Jesus Christ, great and mighty, unto the fullness of His perfect age. Amen.

Ô Jésus vivant en Marie
O Jesus Living in Mary

Ô Jésus vivant en Marie,
venez et vivez en nous,
en votre esprit de sainteté,
en la plénitude de vos dons,
en la perfection de vos voies,
en la vérité de vos vertus,
en la communion de vos mystères.
Dominez en nous sur toutes les puissances ennemies,
le monde, le démon et la chair,
en la vertu de votre Esprit et pour la gloire de votre Père. Amen.

O Jesus living in Mary,
Come and live in Thy servants,
In the spirit of Thy holiness,
In the fullness of Thy might,
In the perfection of Thy ways,
In the truth of Thy virtues,
In the communion of Thy mysteries;
Subdue within us every hostile power,
The world, the Devil and the flesh,
In power of Thy spirit, for the glory of thy Father. Amen.

Sancta Maria...

Ainsi soit-il, à tout ce que vous avez fait sur la terre, lorsque vous y viviez; 

Ainsi soit-il, à tout de que vous faites à présent dans le ciel; 

Ainsi soit-il, à tout ce que vous faites en mon âme, afin qu’il n’y ait que vous à glorifier pleinement Jésus en moi pendant le temps et l’éternité. 

Ainsi soit-il.

Totus tuus ego sum 
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam