Lenten devotions and renewal of Consecration
The Psalms of the Little Office of the Blessed Virgin Mary
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👉 Psalm 8 👉 Psalm 18 👉 Psalm 23
King David, author of the Psalms, by Willem Vrelant (early 1460s), Bruges, Belgium.
Prayers for the first week
- Litany of the Holy Ghost (see below)
- Litany of the Blessed Virgin Mary (Litany of Loreto: see below)
- Ave Maris Stella (see PDF 👉here)
DEUXIÈME PÉRIODE : Trois semaines consacrées à se remplir de Jésus-Christ par la Sainte Vierge
Second period: Three weeks consecrated to absorbing Jesus Christ through the Blessed Virgin
Première semaine (Jours 13 à 19): Connaissance de soi
First week (days 13-19): Self-knowledge
Démarche : Prières, examens/réflexions, actes de renoncement à sa propre volonté, de repentir de ses fautes, de mépris de soi-même… le tout aux pieds de Marie. Car c’est d’elle que nous espérons la lumière dont nous avons besoins pour se connaître soi-même. Et c’est près d’elle que nous serons capable de mesurer l’abîme de nos misères sans désespérer (Et donc, non pas d’abord de me regarder, de me triturer, mais de me laisser regarder, de me mettre sous le regard aimant de Jésus et de Marie.).Programme: Prayers, examinations, reflection, acts of renunciation of our own will, of contrition for our sins, of contempt of self... all performed at the feet of Mary, for it is from her that we hope for the light we need to know ourselves. It is close to her, that we shall be able to measure the abyss of our miseries without despairing. (And so, do not at the outset focus on yourself and rack yourself but allow Jesus and Mary to look upon you, place yourself under their loving gaze)
« Pendant la première semaine, dit saint L.-M. de Montfort, ils emploieront toutes leurs oraisons et actions de piété à demander la connaissance d’eux-mêmes, et la contrition de leurs péchés : et ils feront tout en esprit d’humilité ».
''During the first week,'' says saint L.-M. de Montfort, ''they will direct all their prayers and pious works towards seeking self-knowledge and sorrow for their sins; they will do all this in a spirit of humility.''
Durant cette semaine, nous regarderons moins l’opposition entre l’esprit de Jésus et le nôtre, que l’état misérable où le péché nous a réduit. D’autre part, la « Vraie dévotion » étant une voie facile, courte, sûre et parfaite pour arriver à l’union avec Notre-Seigneur, but de la vie chrétienne, nous devons savoir que nous n’entrerions pas sérieusement dans cette magnifique voie d’amour surnaturel, si nous n’étions fortement convaincus de notre misère et de notre impuissance. Or, comment y arriver sans la connaissance de nous-mêmes ?
During this period, we shall consider not so much the opposition that exists between the spirit of Jesus and our own, as the miserable to which our sins have reduced us. Moreover, the ''True Devotion'' being an easy, short, sure and perfect way to arrive at union with Our Lord, the aim of Christian life, we should realize that we won't be able to enter seriously upon this wondrous path of supernatural love unless we are firmly persuaded of our own wretchedness and helplessness. But how can we attain this without a knowledge of ourselves?
Readings
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 cœur 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.
From her Autobiography: by Ste Thérèse
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 Primus: Admonitiónes ad Vitam spirituálem útiles
Book I - Admonitions profitable for the spiritual life
Cap. 24. De judício et pœnis peccatórum
Chapter XXIV - Of the judgment and punishment of the wicked
In all that thou doest, remember the end, and how thou wilt stand before a strict judge, from whom nothing is hid, who is not bribed with gifts, nor accepteth excuses, but will judge righteous judgment. O most miserable and foolish sinner, who art sometimes in fear of the countenance of an angry man, what wilt thou answer to God, who knoweth all thy misdeeds? Why dost thou not provide for thyself against the day of judgment, when no man shall be able to be excused or defended by means of another, but each one shall bear his burden himself alone? Now doth thy labour bring forth fruit, now is thy weeping acceptable, thy groaning heard, thy sorrow well pleasing to God, and cleansing to thy soul.
Saint Luke - Chapter 16
[1] Dicebat autem et ad discipulos suos : Homo quidam erat dives, qui habebat villicum [1]: et hic diffamatus est[2] apud illum quasi dissipasset [3] bona ipsius.
And he said also to his disciples: There was a certain rich man who had a steward:[1] and the same was accused[2] unto him, that he had wasted his goods.[3]
And he said also to his disciples: There was a certain rich man who had a steward:[1] and the same was accused[2] unto him, that he had wasted his goods.[3]
And He said also unto His disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. Having rebuked in three parables those who murmured because He received penitents, Christ now adds a fourth and fifth on almsgiving and frugality, for the proud and avaricious Pharisees refused both pardon to the penitent, and relief to those who were in want. Gloss.
Unto His disciples, i.e. His hearers, those who were His followers, although they had not given up all, as the Apostles.
[1] A steward, οἰκονόμος, one who had the management of his master’s property, and was answerable for the letting of his land.
Hence we learn “that we are not masters of what we possess, but rather stewards of that which is another’s.” S. Ambrose and Theophylact.
For although as regards men we are the absolute masters of our own possessions, yet with respect to God, who is Lord over all, we are but stewards. Because, whatever we possess was given us for our own moderate use and for the relief of our poorer brethren, and in the day of judgment we shall have to render a strict account of our stewardship.
So S. Paul says, “Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful.” 1 Cor. 4:2. For all our gifts and endowments are not our own, but belong to God who gave them. Hence we are bound to use them not for our own pleasure, but according to His will. Thou hast genius, a keen judgment, a retentive memory, wisdom, eloquence, or the like! Forget not that thou art a steward of these gifts, not a master. Remember that thou hast to give an account of their use, and take heed to use them to the honour and glory of God. Hear S. Chrysostom, “There is an erroneous opinion that all the good things of this life which we possess are our own, and that we are lords over them. But we are as it were guests and strangers, whose departure draweth nigh, and dispensers of another’s bounty. We ought therefore to assume the humility and modesty of a steward, for nothing is our own, but all things are the gift of God.”
[2] Was accused, διεβλήθη, denounced, Arabic. Hence the devil διάβολος, is called the “accuser” (Rev. 12:10), because he accuses us before God. “We are accused,” says the Interlinear, “not only when we do evil, but when we omit to do good.” For a steward ought to omit nothing which concerns his own duty or his master’s good.
[3] Had wasted his goods, i.e. by carelessness and riotous living.
Unto His disciples, i.e. His hearers, those who were His followers, although they had not given up all, as the Apostles.
[1] A steward, οἰκονόμος, one who had the management of his master’s property, and was answerable for the letting of his land.
Hence we learn “that we are not masters of what we possess, but rather stewards of that which is another’s.” S. Ambrose and Theophylact.
For although as regards men we are the absolute masters of our own possessions, yet with respect to God, who is Lord over all, we are but stewards. Because, whatever we possess was given us for our own moderate use and for the relief of our poorer brethren, and in the day of judgment we shall have to render a strict account of our stewardship.
So S. Paul says, “Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful.” 1 Cor. 4:2. For all our gifts and endowments are not our own, but belong to God who gave them. Hence we are bound to use them not for our own pleasure, but according to His will. Thou hast genius, a keen judgment, a retentive memory, wisdom, eloquence, or the like! Forget not that thou art a steward of these gifts, not a master. Remember that thou hast to give an account of their use, and take heed to use them to the honour and glory of God. Hear S. Chrysostom, “There is an erroneous opinion that all the good things of this life which we possess are our own, and that we are lords over them. But we are as it were guests and strangers, whose departure draweth nigh, and dispensers of another’s bounty. We ought therefore to assume the humility and modesty of a steward, for nothing is our own, but all things are the gift of God.”
[2] Was accused, διεβλήθη, denounced, Arabic. Hence the devil διάβολος, is called the “accuser” (Rev. 12:10), because he accuses us before God. “We are accused,” says the Interlinear, “not only when we do evil, but when we omit to do good.” For a steward ought to omit nothing which concerns his own duty or his master’s good.
[3] Had wasted his goods, i.e. by carelessness and riotous living.
[2] Et vocavit illum, et ait illi : Quid hoc audio de te? redde rationem villicationis tuae : jam enim non poteris villicare.
And he called him, and said to him: How is it that I hear this of thee? give an account of thy stewardship: for now thou canst be steward no longer.
And he called him, and said to him: How is it that I hear this of thee? give an account of thy stewardship: for now thou canst be steward no longer.
And he called him, and said unto him, … give an account of thy stewardship, i.e. of how much thou hast received and how thou hast expended it, for thou mayest be no longer steward.
So Christ saith unto every one in the hour of death, “Give an account of thy stewardship. Give an account of thy life, of thy goods, and of thy talents, whether thou hast used them to promote the glory of God and the salvation of thyself and thy fellow-men.”
Climacus relates that a monk, who was afterwards abbot, saw in a dream, the first night he entered the monastery, certain men who demanded of him the payment of one hundred pounds of gold. Whereupon for the space of three years he gave himself up to obedience and mortification, and at the end of that time was told that ten pounds had been subtracted from his debt. for thirteen years longer he continued to practise still greater austerities, and then messengers were sent from God to say that all his debt was forgiven. The same writer has also something terrible to say about the abbot Stephen, who had for forty years lived a holy life of fasting and prayer. This man, the day before he died, fell into a trance, and was heard as if in colloquy with an unseen judge, denying at one time the accusations against him, at another time pleading guilty to the charges, and praying for mercy. Terrible indeed was the spectacle of this invisible and stern judgment.
So Christ saith unto every one in the hour of death, “Give an account of thy stewardship. Give an account of thy life, of thy goods, and of thy talents, whether thou hast used them to promote the glory of God and the salvation of thyself and thy fellow-men.”
Climacus relates that a monk, who was afterwards abbot, saw in a dream, the first night he entered the monastery, certain men who demanded of him the payment of one hundred pounds of gold. Whereupon for the space of three years he gave himself up to obedience and mortification, and at the end of that time was told that ten pounds had been subtracted from his debt. for thirteen years longer he continued to practise still greater austerities, and then messengers were sent from God to say that all his debt was forgiven. The same writer has also something terrible to say about the abbot Stephen, who had for forty years lived a holy life of fasting and prayer. This man, the day before he died, fell into a trance, and was heard as if in colloquy with an unseen judge, denying at one time the accusations against him, at another time pleading guilty to the charges, and praying for mercy. Terrible indeed was the spectacle of this invisible and stern judgment.
[3] Ait autem villicus intra se : Quid faciam? quia dominus meus aufert a me villicationem. Fodere non valeo, mendicare erubesco.
And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
Then the steward said within himself, What shall I do? The steward acknowledges the justice of the accusation. He had wasted his master’s goods, henceforward he must labour or beg for his living. The one thing he was unable, and the other he was ashamed to do. In his distress, he knows not which way to turn. Truly, St. Chrysostom says, “A slothful life is powerless in action.” Symbolically, when life is past, no compunction can, as it were by digging, prepare the soul for fruit; whilst to beg, after the manner of the foolish virgins, is not only disturbing, but vain and useless. Gloss.
[4] Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas.
I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.
I am resolved what to do, &c. I will give each one of my lord’s debtors a bond to show that they owe less than they are actually indebted, so that in return for my kindness and dishonesty, they may entertain me when I am deprived of my stewardship.
[5] Convocatis itaque singulis debitoribus domini sui, dicebat primo : Quantum debes domino meo?
Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?
Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?
[6] At ille dixit : Centum cados olei. Dixitque illi : Accipe cautionem tuam : et sede cito, scribe quinquaginta.
But he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly, and write fifty.
How much owest thou unto my Lord? And he said, an hundred measures of oil. Greek βάτος in the Vulgate cadus, the tenth part of an homer. Levit. 27:16, and Ezek. 45:11.
And he said unto him, Take thy bill, and sit down quickly, and write fourscore. Greek γράμμα, i.e. “cautio” or bond, or as the Vulgate renders it “obligatio.” The meaning is, “Take back thy bond, wherein thou didst acknowledge that thou owest one hundred measures of oil. Tear it up and write another, confessing to a debt of fifty only, and divide the other fifty between me and thee.”
And he said unto him, Take thy bill, and sit down quickly, and write fourscore. Greek γράμμα, i.e. “cautio” or bond, or as the Vulgate renders it “obligatio.” The meaning is, “Take back thy bond, wherein thou didst acknowledge that thou owest one hundred measures of oil. Tear it up and write another, confessing to a debt of fifty only, and divide the other fifty between me and thee.”
[7] Deinde alii dixit : Tu vero quantum debes? Qui ait : Centum coros tritici. Ait illi : Accipe litteras tuas, et scribe octoginta.
Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill, and write eighty.
Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill, and write eighty.
Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. The κόρος which was the same size as the homer, contained ten ephahs. See Ezek. 45:11.
“To me,” says S. Augustine (Quæst. Evang. Lib. ii. 34), “the meaning of the passage seems this; that whatever the Jews do for the priests and Levites, should be more liberally provided for in the Church; that whereas they give a tenth, Christians should give a half, as Zaccheus gave, not of his crops, but of his goods; or at least that they should give two tenths, and thus exceed the payments of the Jews.”
“To me,” says S. Augustine (Quæst. Evang. Lib. ii. 34), “the meaning of the passage seems this; that whatever the Jews do for the priests and Levites, should be more liberally provided for in the Church; that whereas they give a tenth, Christians should give a half, as Zaccheus gave, not of his crops, but of his goods; or at least that they should give two tenths, and thus exceed the payments of the Jews.”
[8] Et laudavit dominus[1] villicum iniquitatis, quia prudenter fecisset : quia filii hujus sæculi prudentiores filiis lucis in generatione sua sunt.
And the lord [1] commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.
And the lord [1] commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.
And the lord commended the unjust steward, because he had done wisely. [1]The landlord, not the Lord Jesus, as Erasmus holds. The lord praised not the action, for it was dishonest, but the prudence, the cunning craft of the steward, just as we often admire, not indeed a crime, but the cleverness shown in contriving it.
The children of this world are in their generation, i.e. after their kind, in worldly matters, or as Himmel understands it, amongst their fellow-men, wiser than the children of light, i.e. than those who are followers of Christ. Very wisely has some one said, “In worldly matters we are philosophers, as to our spiritual affairs, fools; in earthly things we are lynx-eyed, but in heavenly we are moles.”
The children of this world, says S. Augustine (Lib. ii. de Genesi) are wiser in providing for their future; and very naturally so, because the desire of earthly pleasure and enjoyment is strong in man, but the aspirations of his soul are blunted and weakened, partly because of the body, partly from love of earthly things. Hence those that are led by the flesh are more active and energetic than those who are led by the spirit, inasmuch as spiritual things, being invisible, produce but little effect on the minds of men.
The parable was directed against the avarice of the Pharisees. We are taught by it to use our riches not for our own selfish ends, but for the relief of our poorer brethren. For Christ bids us all remember that we are but stewards of God’s good gifts, and therefore bound to use them so that we may give a good account of our stewardship, and obtain our due reward. In this sense the unjust steward is held up as an example, and not because of his injustice and fraud.
Hence S. Augustine, as already referred to, considers that Christ reasons thus, “If this steward could so wisely provide for this life, much more ought we to be solicitous for the life to come.” And again, “If this steward, unjust as he proved himself to be, was praised for his wisdom, much more shall we receive praise of God, if by our almsgiving we injure none, but benefit many.” And he goes on to say, “If a wrongdoer received praise from his lord, how much more pleasing are they to the Lord God, who do all in accordance with His will. So from the parable of the unjust judge Christ took occasion to speak of God as judge, although between the two no comparison was possible.”
We learn then from this parable (1.) That those who are possessed of riches, or any other gift of God, such as health, intellect, and the like, are but stewards of His bounty. (2.) That every one is bound to use his possessions to the honour and glory of God. (3.) And that every one at the day of judgment will have to give account, not only for the sins which he has committed, but also for duties which he has neglected to perform. Such is the general meaning of the parable. Its particular application I will proceed to explain.
The children of this world are in their generation, i.e. after their kind, in worldly matters, or as Himmel understands it, amongst their fellow-men, wiser than the children of light, i.e. than those who are followers of Christ. Very wisely has some one said, “In worldly matters we are philosophers, as to our spiritual affairs, fools; in earthly things we are lynx-eyed, but in heavenly we are moles.”
The children of this world, says S. Augustine (Lib. ii. de Genesi) are wiser in providing for their future; and very naturally so, because the desire of earthly pleasure and enjoyment is strong in man, but the aspirations of his soul are blunted and weakened, partly because of the body, partly from love of earthly things. Hence those that are led by the flesh are more active and energetic than those who are led by the spirit, inasmuch as spiritual things, being invisible, produce but little effect on the minds of men.
The parable was directed against the avarice of the Pharisees. We are taught by it to use our riches not for our own selfish ends, but for the relief of our poorer brethren. For Christ bids us all remember that we are but stewards of God’s good gifts, and therefore bound to use them so that we may give a good account of our stewardship, and obtain our due reward. In this sense the unjust steward is held up as an example, and not because of his injustice and fraud.
Hence S. Augustine, as already referred to, considers that Christ reasons thus, “If this steward could so wisely provide for this life, much more ought we to be solicitous for the life to come.” And again, “If this steward, unjust as he proved himself to be, was praised for his wisdom, much more shall we receive praise of God, if by our almsgiving we injure none, but benefit many.” And he goes on to say, “If a wrongdoer received praise from his lord, how much more pleasing are they to the Lord God, who do all in accordance with His will. So from the parable of the unjust judge Christ took occasion to speak of God as judge, although between the two no comparison was possible.”
We learn then from this parable (1.) That those who are possessed of riches, or any other gift of God, such as health, intellect, and the like, are but stewards of His bounty. (2.) That every one is bound to use his possessions to the honour and glory of God. (3.) And that every one at the day of judgment will have to give account, not only for the sins which he has committed, but also for duties which he has neglected to perform. Such is the general meaning of the parable. Its particular application I will proceed to explain.
Prayers for the first week
- Litany of the Holy Ghost
- Litany of the Blessed Virgin Mary
- Ave Maris Stella
Litaniæ de Sancto Spiritu
Litany of the Holy SpiritKyrie, eleison
R. Kyrie, eleison.
Lord, have mercy
R. Lord, have mercy.
Christe, eleison
R. Christe, eleison.
Christ, have mercy
R. Christ, have mercy.
Kyrie, eleison
R. Kyrie, eleison.
Lord, have mercy
R. Lord, have mercy.
Spiritus sancte a Patre Filioque procedens,
R. Miserere nobis.
Holy Spirit proceeding from the Father and the Son,
R. Have mercy on us.
Spiritus Domini Deus Israel,
R. Miserere nobis.
Spirit of the Lord, the God of Israel,
R. Have mercy on us.
Dominator hominum,
R. Miserere nobis.
Lord of men,
R. Have mercy on us.
Replens orbem terrarum,
R. Miserere nobis.
Filling the whole earth,
R. Have mercy on us.
Habens omnem virtutem,
R. Miserere nobis.
Having every virtue,
R. Have mercy on us.
Omnia bona operans, et omnia prospiciens,
R. Miserere nobis.
Author of all good, watchman over all,
R. Have mercy on us.
Ornans cælos, stabilis, et securus,
R. Miserere nobis.
Adorning the heavens, stable and secure,
R. Have mercy on us.
Spiritus veritatis omnia suggerens, et distribuens,
R. Miserere nobis.
Spirit of truth, furnishing and distributing everything,
R. Have mercy on us.
Spiritus sapientiæ et intellectus,
R. Miserere nobis.
Spirit of wisdom and understanding,
R. Have mercy on us.
Spiritus consilii, fortitudinis, scientiæ, et pietatis,
R. Miserere nobis.
Spirit of counsel, fortitude, knowledge, and piety,
R. Have mercy on us.
Spiritus timoris Domini et prudentiæ,
R. Miserere nobis.
Spirit of fear of the Lord and prudence,
R. Have mercy on us.
Spiritus, quo inspirante locuti sunt sancti Dei homines,
R. Miserere nobis.
Spirit, through whose inspiration the holy men of God spoke,
R. Have mercy on us.
Quæ ventura annuntians,
R. Miserere nobis.
Who Announces the things to come,
R. Have mercy on us.
Donum et promissio Patris,
R. Miserere nobis.
Gift and promise of the Father,
R. Have mercy on us.
Spiritus sancte Paraclite arguens mundum,
R. Miserere nobis.
Holy Spirit, the Paraclete, accuser of the world,
R. Have mercy on us.
Spiritus, in quo dæmonia eiiciuntur,
R. Miserere nobis.
Spirit, by whom demons are expelled,
R. Have mercy on us.
Spiritus, ex quo renascimur,
R. Miserere nobis.
Spirit, through whom we are reborn,
R. Have mercy on us.
Spiritus, per quem caritas Dei diffusa est in cordibus nostris,
R. Miserere nobis.
Spirit, through whom the love of God is diffused into our hearts,
R. Have mercy on us.
Spiritus adoptionis filiorum Dei,
R. Miserere nobis.
Spirit of adoption of the sons of God,
R. Have mercy on us.
Spiritus gratiæ et misericordiæ,
R. Miserere nobis.
Spirit of grace and mercy,
R. Have mercy on us.
Spiritus adiuvans infirmitatem nostram et reddens testimonium spiritui nostro, quod simus filii Dei,
R. Miserere nobis.
Spirit helping our weaknesses and restoring witness to us, that we are sons of God,
R. Have mercy on us.
Spiritus suavis, benigne, super mel dulcis,
R. Miserere nobis.
Spirit of sweetness and kindness, sweeter than honey,
R. Have mercy on us.
Spiritus pignus hereditatis nostræ, deducens nos in terram rectam,
R. Miserere nobis.
Spirit, who art the pledge of our inheritance, leading us into righteous lands,
R. Have mercy on us.
Spiritus principalis, vivificans et confortans,
R. Miserere nobis.
Spirit of principal, life-giving and strengthening,
R. Have mercy on us.
Spiritus salutis, iudicii et gaudii,
R. Miserere nobis.
Spirit of salvation, judgment, and joy,
R. Have mercy on us.
Spiritus fidei, pacis, et ardoris,
R. Miserere nobis.
Spirit of faith, peace, and love,
R. Have mercy on us.
Spiritus humilitatis, caritatis, et castitatis,
R. Miserere nobis.
Spirit of humility, charity, and chastity,
R. Have mercy on us.
Spiritus benignitatis, bonitatis, longanimitatis, ac mansuetudinis,
R. Miserere nobis.
Spirit of kindness, goodness, patience, and gentleness,
R. Have mercy on us.
Spiritus lenitatis, veritatis, unitatis ac consolationis,
R. Miserere nobis.
Spirit of mildness, truth, unity, and consolation,
R. Have mercy on us.
Spiritus compunctionis, promissionis, renovationis, ac sanctificationis,
R. Miserere nobis.
Spirit of good conscience, promise, renewal, and sanctification,
R. Have mercy on us.
Spiritus vitæ, patientiæ, continentiæ, ac modestiæ,
R. Miserere nobis.
Spirit of life, patience, continence, and modesty,
R. Have mercy on us.
Spiritus omnium gratiarum,
R. Miserere nobis.
Spirit of every grace,
R. Have mercy on us.
Propitius esto,
R. Parce nobis sancte Spiritus.
Be merciful,
R. Spare us, O Holy Spirit.
Propitius esto,
R. Exaudi nos sancte Spiritus.
Be merciful,
R. Hear us, O Holy Spirit.
A spiritu erroris,
R. Libera nos, Spiritus Dei vivi.
From the spirit of error,
R. Deliver us, Spirit of the Living God.
A spiritu immundo,
R. Libera nos, Spiritus Dei vivi.
From an unclean spirit,
R. Deliver us, Spirit of the Living God.
A spiritu blasphemiæ,
R. Libera nos, Spiritus Dei vivi.
From the spirit of blasphemy,
R. Deliver us, Spirit of the Living God.
Ab omni obstinatione et desperatione,
R. Libera nos, Spiritus Dei vivi.
From all stubbornness and despair,
R. Deliver us, Spirit of the Living God.
Ab omni præsumptione et veritatis contradictione,
R. Libera nos, Spiritus Dei vivi.
From every presumption and contradiction of the truth,
R. Deliver us, Spirit of the Living God.
Ab omni malitia, et prava consuetudine,
R. Libera nos, Spiritus Dei vivi.
From every malice and depraved habit,
R. Deliver us, Spirit of the Living God.
Ab invidia fraternæ caritatis,
R. Libera nos, Spiritus Dei vivi.
From the disdain of fraternal charity,
R. Deliver us, Spirit of the Living God.
A finali impænitentia,
R. Libera nos, Spiritus Dei vivi.
From final impenitence,
R. Deliver us, Spirit of the Living God.
Per æternam a Patre et Filio processionem tuam,
R. Libera nos, Spiritus Dei vivi.
Through Thy eternal procession from the Father and the Son,
R. Deliver us, Spirit of the Living God.
Per invisibilem unctionem tuam,
R. Libera nos, Spiritus Dei vivi.
Through Thy invisible anointing,
R. Deliver us, Spirit of the Living God.
Per omnem gratiarum plenitudinem, qua Virginem Mariam semper possedisti,
R. Libera nos, Spiritus Dei vivi.
Through every fullness of grace, in which Thou didst always possess the Virgin Mary,
R. Deliver us, Spirit of the Living God.
Per supereffluentem sanctitatis abyssum, qua conceptione Verbi Matrem Dei inundare fecisti,
R. Libera nos, Spiritus Dei vivi.
Through that overflowing abyss of sanctity, which Thou didst pour forth upon the Mother of God at the conception of the Word,
R. Deliver us, Spirit of the Living God.
Per sanctam in baptismo Christi apparitionem tuam,
R. Libera nos, Spiritus Dei vivi.
Through Thy holy apparition at Christ's baptism,
R. Deliver us, Spirit of the Living God.
Per salutarem super apostolos adventum tuum,
R. Libera nos, Spiritus Dei vivi.
Through Thy saving advent upon the apostles at Pentecost,
R. Deliver us, Spirit of the Living God.
Per ineffabilem bonitatem tuam, qua Ecclesiam gubernas, Concilias præsides, Martyres corroboras, Doctores illuminas, Religiones instituis,
R. Libera nos, Spiritus Dei vivi.
Through Thy limitless goodness, by which Thou dost govern the Church, advise leaders, strengthen martyrs, illumine
teachers, and establish religious institutes,
R. Deliver us, Spirit of the Living God.
Peccatores,
R. Te rogamus, audi nos.
We sinners,
R. We ask Thee, hear us.
Ut in spiritu ambulemus, et desideria carnis non adimpleamus,
R. Te rogamus, audi nos.
That we may walk in spirit, and not filled with earthly desires
R. We ask Thee, hear us.
Ut Te numquam contristemus,
R. Te rogamus, audi nos.
That we may never sadden Thee,
R. We ask Thee, hear us.
Ut omnes Ecclesiasticos Ordines in sancta religione, et vero spiritu conservare digneris,
R. Te rogamus, audi nos.
That Thou wouldst deign to preserve all in Holy Orders in holy religion and the spirit of truth,
R. We ask Thee, hear us.
Ut cuncto populo Christiano cor unum et animam unam donare digneris,
R. Te rogamus, audi nos.
That Thou wouldst deign to grant the whole Christian people one heart and one soul,
R. We ask Thee, hear us.
Ut virtutem omnium complementum nobis donare digneris,
R. Te rogamus, audi nos.
That Thou wouldst deign to grant us every virtue,
R. We ask Thee, hear us.
Ut nos exaudire digneris,
R. Te rogamus, audi nos.
That Thou wouldst deign to hear us,
R. We ask Thee, hear us.
Spiritus Dei,
R. Te rogamus, audi nos.
Spirit of God,
R. We ask Thee, hear us.
Agnus Dei, qui tollis peccata mundi,
R. Effunde in nos Sanctum Spiritum.
Lamb of God, Thou who taketh away the sins of the world,
R. Pour forth the Holy Spirit in us.
Agnus Dei, qui tollis peccata mundi,
R. Emitte in nos promissum Patris Spiritum.
Lamb of God, Thou who taketh away the sins of the world,
R. Send forth the Spirit, the promise of the Father, to us.
Agnus Dei, qui tollis peccata mundi,
R. Da nobis spiritum bonum.
Lamb of God, Thou who taketh away the sins of the world,
R. Grant us the good spirit. (Lk 11:13).
V. Spiritus Domini replevit orbem terrarum:
R. Et hoc, quod continet omnia, scientiam habet vocis.
V. The Spirit of the Lord has filled the Earth:
R. It is all-embracing, and knows man's utterances.
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.Let us pray:
We beseech Thee, O Lord, that the strength of the Holy Spirit who mercifully cleanses our hearts and protects us from all adversity be with us. Through our Lord Jesus Christ Thy Son, who liveth and reigneth with Thee in the unity of that selfsame Holy Spirit, God, forever and ever.
R. Amen.
From the Cœleste Palmetum, 1741 edition. Tr MWM. ©copyrighted by Michael Martin. See Michael's superb website here: Treasury of Latin Prayers
Litaniæ Lauretanæ
Litany of LoretoThe Litany contains many praises found in a Hymn which was first translated into Latin around the year 800. The other titles and praises are found in the writings of the early Church Fathers of the first six centuries. It is believed the Litany was composed in Paris towards the end of the 12th century. It gets its name from the Italian shrine at Loreto, where it was adopted in 1558. ©copyrighted by Michael Martin. See Michael's superb website here: Treasury of Latin Prayers
Kyrie, eleison.
R. Christe, eleison.
Kyrie, eleison.
Christe, audi nos.
R. Christe, exaudi nos.
Pater de cælis, Deus,
R. miserere nobis.
Fili, Redemptor mundi, Deus,
R. miserere nobis.
Spiritus Sancte Deus,
R. miserere nobis.
Sancta Trinitas, unus Deus,
R. miserere nobis.
Sancta Maria,
R. ora pro nobis.
Sancta Dei Genitrix,
R. ora pro nobis.
Sancta Virgo virginum,
R. ora pro nobis.
Mater Christi,
R. ora pro nobis.
Mater Ecclesiæ,
R. ora pro nobis.
Mater Divinae gratiæ,
R. ora pro nobis.
Mater purissima,
R. ora pro nobis.
Mater castissima,
R. ora pro nobis.
Mater inviolata,
R. ora pro nobis.
Mater intemerata,
R. ora pro nobis.
Mater amabilis,
R. ora pro nobis.
Mater admirabilis,
R. ora pro nobis.
Mater boni Consilii,
R. ora pro nobis.
Mater Creatoris,
R. ora pro nobis.
Mater Salvatoris,
R. ora pro nobis.
Virgo prudentissima,
R. ora pro nobis.
Virgo veneranda,
R. ora pro nobis.
Virgo prædicanda,
R. ora pro nobis.
Virgo potens,
R. ora pro nobis.
Virgo clemens,
R. ora pro nobis.
Virgo fidelis,
R. ora pro nobis.
Speculum iustitiæ,
R. ora pro nobis.
Sedes sapientiæ,
R. ora pro nobis.
Causa nostræ laetitiæ,
R. ora pro nobis.
Vas spirituale,
R. ora pro nobis.
Vas honorabile,
R. ora pro nobis.
Vas insigne devotionis,
R. ora pro nobis.
Rosa mystica,
R. ora pro nobis.
Turris Davidica,
R. ora pro nobis.
Turris eburnea,
R. ora pro nobis.
Domus aurea,
R. ora pro nobis.
Fœderis arca,
R. ora pro nobis.
Ianua cæli,
R. ora pro nobis.
Stella matutina,
R. ora pro nobis.
Salus infirmorum,
R. ora pro nobis.
Refugium peccatorum,
R. ora pro nobis.
Consolatrix afflictorum,
R. ora pro nobis.
Auxilium Christianorum,
R. ora pro nobis.
Regina Angelorum,
R. ora pro nobis.
Regina Patriarcharum,
R. ora pro nobis.
Regina Prophetarum,
R. ora pro nobis.
Regina Apostolorum,
R. ora pro nobis.
Regina Martyrum,
R. ora pro nobis.
Regina Confessorum,
R. ora pro nobis.
Regina Virginum,
R. ora pro nobis.
Regina Sanctorum omnium,
R. ora pro nobis.
Regina sine labe originali concepta,
R. ora pro nobis.
Regina in cælum assumpta,
R. ora pro nobis.
Regina Sacratissimi Rosarii,
R. ora pro nobis.
Regina familiæ,
R. ora pro nobis.
Regina pacis,
R. ora pro nobis.
Agnus Dei, qui tollis peccata mundi,
R. parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi,
R. exaudi nos, Domine.
Agnus Dei, qui tollis peccata mundi,
R. miserere nobis.
V. Ora pro nobis, Sancta Dei Genetrix,
R. Ut digni efficiamur promissionibus Christi.
Oremus
Concede nos famulos tuos, quæsumus, Domine Deus, perpetua mentis et corporis sanitate gaudere: et gloriosa beatæ Mariæ semper Virginis intercessione, a præsenti liberari tristitia, et æterna perfrui lætitia. Per Christum Dominum nostrum.
R. Amen.
Litany of Loreto (English)
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us. Christ hear us.
Christ, graciously hear us.
God, the Father of heaven,
Have mercy on us.
God, the Son, Redeemer of the world:
Have mercy on us.
God, the Holy Ghost,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.
Holy Mary, pray for us. (repeat at end of each phrase.)
Holy Mother of God,
Holy Virgin of virgins,
Mother of Christ,
Mother of the Church
Mother of divine grace,
Mother most pure,
Mother most chaste,
Mother inviolate,
Mother undefiled,
Mother most amiable,
Mother most admirable,
Mother of good counsel,
Mother of our Creator,
Mother of our Savior,
Virgin most prudent,
Virgin most venerable,
Virgin most renowned,
Virgin most powerful,
Virgin most merciful,
Virgin most faithful,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honor,
Singular vessel of devotion,
Mystical rose,
Tower of David,
Tower of ivory,
House of gold,
Ark of the covenant,
Gate of Heaven,
Morning star,
Health of the sick,
Refuge of sinners,
Comforter of the afflicted,
Help of Christians,
Queen of angels,
Queen of patriarchs,
Queen of prophets,
Queen of apostles,
Queen of martyrs,
Queen of confessors,
Queen of virgins,
Queen of all saints,
Queen conceived without original sin,
Queen assumed into heaven,
Queen of the most holy Rosary,
Queen of peace.
Lamb of God, who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, who takest away the sins of the world,
Graciously hear us O Lord.
Lamb of God, who takest away the sins of the world,
Have mercy on us.
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray:
Grant, O Lord God, we beseech Thee, that we Thy servants may rejoice in continual health of mind and body; and, through the glorious intercession of Blessed Mary ever Virgin, may be freed from present sorrow, and enjoy eternal gladness. Through Christ our Lord. Amen.
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