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Chapter 171PrecesPriv.1.171

Preces Quotidianae

Christ's Baptism and the Trinity

The prayer recalls Christ's baptism and the revelation of the Trinity.

By the most holy Baptism, By the manifestation of the Trinity in it,✦1

Christ's Ascetic Discipline and Prayer

The prayer lists Christ's practices of fasting, temptation, poverty, weariness, vigils, gentleness, and prayer.

Fasting, By temptation, By poverty, so that he had nowhere to lay his head, By hunger and thirst, Through cold and heat,2 By frequent weariness, as he went around doing good,✦ By vigils,3 With all-night vigils With gentle conduct, In prayer.4

Christ's Suffering from Rejection and Insults

The prayer recalls the opposition, attempts on Christ's life, and the insults he endured, including being called Samaritan, glutton, demoniac, and being replaced by Barabbas.

amid opposition from sinners, Heb.✦5 12. 3.✦ When he was about to be thrown headlong✦ because of a good word, Lk.✦ 4. 29.✦ When you were about to be stoned6 for a good work.✦ John7 8.✦ 59, and 10. 31.✦ That you were willing to be treated with insults,✦8 Samaritan, 1✦ Glutton,✦9 Demoniac, MET10 Plain. Barabbas must be set aside.✦11

Means of Grace: Preaching and the Keys

The prayer concludes with references to sermons, examples, signs, mysteries, and the keys of the kingdom.

Sermons, homilies, colloquies, discourses, intercessions, and prayers.12 4. For examples, signs, mysteries,13 The keys.14

Read the original Latin

Sacrosancto Baptismo,

Apparitione in eo Trinitatis,

Jejunio,

Tentatione,

Egestate, ut non haberet ubi caput reclinaret,

Fame et siti,

Algore et sestu,

Fatigatione crebra, dum pertransiret benefaciendo,

Vigiliis

Pervigiliis

Miti conversatione,

Ι oratione.

in contradictione a peccatoribus, /7eb. xii. 3. Cum precipitandus esset

ob bonum sermonem, Lc. iv. 29.

Cum lapidandus

ob bonum opus. Jo. viii. 59, et x. 31. Quod contumeliüs affici voluisti,

Samaritanus, 1

Helluo,

Dsmoniacus, MET

Planus, 1}

Barabbzx postponi.

Concionibus, Homiliis, Colloquiis, Diatribis, Intercessionibus, Precibus.

Pro 4 Exemplis, Signis, Mysteriis,

Clavibus.

Scripture echoes

  1. ↩Matt.3.16-Matt.3.17;Mark.1.10-Mark.1.11;Luke.3.21-Luke.3.22 — And when Jesus had been baptized, he immediately went up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.' Mark.1.10 — And immediately, as he was coming up out of the water, he saw the heavens being torn open and the Spirit, like a dove, descending to him. Mark.1.11 — And a voice came from the heavens: "You are my beloved Son; with you I am well pleased." Luke.3.21 — Now when all the people had been baptized, and when Jesus also had been baptized and was praying, the heavens were opened, Luke.3.22 — and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven: "You are my Son, the Beloved; in you I am well pleased."
  2. ↩Acts.10.38 — Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, because God was with him.
  3. ↩Heb.12.3 — For consider him who endured such hostility from sinners against yourselves, so that you may not grow weary, being exhausted in your souls.
  4. ↩Heb.12.3 — For consider him who endured such hostility from sinners against yourselves, so that you may not grow weary, being exhausted in your souls.
  5. ↩Luke.4.29 — And they rose up and drove him out of the city, and led him to the brow of the hill on which their city was built, in order to hurl him down.
  6. ↩Luke.4.29 — And they rose up and drove him out of the city, and led him to the brow of the hill on which their city was built, in order to hurl him down.
  7. ↩Luke.4.29 — And they rose up and drove him out of the city, and led him to the brow of the hill on which their city was built, in order to hurl him down.
  8. ↩John.10.32-John.10.33;John.8.59 — Jesus answered them, 'I have shown you many good works from the Father. For which of these works are you going to stone me?' John.10.33 — The Jews answered him, "We are not stoning you for a good work, but for blasphemy — and because you, a man, make yourself God." John.8.59 — So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
  9. ↩John.8.59 — So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
  10. ↩John.10.31 — Again the Jews picked up stones to stone him.
  11. ↩John.8.59 — So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
  12. ↩John.8.59;John.8.48 — So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. John.8.48 — Then the Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"
  13. ↩Luke.16.19-Luke.16.31 — Now there was a certain rich man, and he used to dress in purple and fine linen, celebrating every day in splendor. Luke.16.20 — And a certain beggar named Lazarus was laid at his gate, covered with sores. Luke.16.21 — and longing to be fed from what fell from the rich man's table; but even the dogs came and kept licking his sores. Luke.16.22 — And it happened that the poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried. Luke.16.23 — And in Hades, while he was in torment, he lifted up his eyes and saw Abraham far away, with Lazarus at his side. Luke.16.24 — And he called out, 'Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool my tongue, for I am in agony in this flame.' Luke.16.25 — But Abraham said, 'Child, remember that you received your good things during your life, and Lazarus likewise received bad things. But now he is comforted here, and you are in anguish.' Luke.16.26 — And besides all this, between us and you a great chasm has been fixed, so that those who wish to cross from here to you are not able, nor can any cross over from there to us. Luke.16.27 — Then he said, 'I ask you, therefore, father, to send him to my father's house— Luke.16.28 — For I have five brothers, so that he may warn them, lest they also come into this place of torment. Luke.16.29 — But Abraham says, 'They have Moses and the prophets; let them listen to those.' Luke.16.30 — And he said, 'No, father Abraham, but if someone from the dead goes to them, they will repent.' Luke.16.31 — But Abraham said to him, 'If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.'
  14. ↩John.18.39-John.18.40 — Now it is your custom that I release one man for you at the Passover. Do you want me to release the King of the Jews? John.18.40 — So they cried out again, 'Not this man, but Barabbas!' Now Barabbas was a robber.

Notes

  1. 1 ↩Ablative list item parallel to neighboring Sacrosancto Baptismo / Jejunio. 'In eo' most naturally points back to Baptism (the theophany at Christ's baptism: Father's voice, Son baptized, Spirit as dove).
  2. 2 ↩Latin sestu is read as aestu (abl. of aestus, heat), pairing with algore (cold) in the surrounding litany of Christ's hardships (Fame et siti … Fatigatione crebra).
  3. 3 ↩Standalone ablative plural of vigilia; in this list of Christ's labors (cf. previous fatigatione crebra…, following Pervigiliis) rendered as means/manner: 'by vigils' / night watches. Could also be read as 'in vigils' depending on the fuller governing construction.
  4. 4 ↩Source opens with Greek capital iota (Ι) before oratione; most plausible intended reading is Latin In oratione (in/with prayer), continuing the ablative series from the prior phrase Miti conversatione. Alternative: bare ablative oratione as ‘by prayer,’ with Ι as a list or page mark.
  5. 5 ↩Source reading `/7eb.` is treated as a corrupted abbreviation of Heb. (Hebrews), matching the following xii. 3. and the sense of Hebrews 12:3 (Vulgate: contradictione a peccatoribus).
  6. 6 ↩Elliptical heading: Cum + passive gerundive lapidandus without a finite verb; rendered as a temporal clause addressing Christ in light of the surrounding petition series (cf. next section’s second-person voluisti and the stoning allusions at Jn 8:59; 10:31).
  7. 7 ↩Jo. is the standard Latin abbreviation for the Gospel of John in this citation sequence.
  8. 8 ↩contumeliüs read as contumeliis (ablative plural of contumelia, 'insults/abuse'); diaeresis form treated as orthographic variant.
  9. 9 ↩Latin helluo means glutton / spendthrift / prodigal. In this daily-prayer list beside Samaritanus and Daemoniacus, it most likely labels a Gospel figure (often the rich glutton of Luke 16, or a spendthrift type). Rendered as the plain English noun to match the list style.
  10. 10 ↩Latin surface 'Dsmoniacus' is almost certainly corrupt for Daemoniacus (demoniac / one possessed by a demon). 'MET' is left as printed; it may be a citation tag, abbreviation, or further OCR/artifact noise rather than continuous prose.
  11. 11 ↩Source surface Barabbzx is almost certainly a corrupt reading of Barabbas; postponed/set-aside sense follows Latin postponi (passive infinitive of postpono).
  12. 12 ↩Latin Diatribis is taken as formal discourses/discussions, not the modern pejorative sense of 'diatribe'.
  13. 13 ↩The numeral “4” is retained as printed structural numbering under Pro; it is not read as the quantifier “four.” Exemplis, Signis, Mysteriis are ablative/dative plurals in a prayer-list series (cf. neighboring ablative catalogs).
  14. 14 ↩Ablative plural clavibus continues the preceding list (Pro 4 Exemplis, Signis, Mysteriis…). In private-devotion usage this most naturally names the Keys of the Kingdom / power of the keys; rendered as a bare list item to match the surrounding enumeration.

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