Preces Quotidianae
Opening Invocation
The prayer begins by invoking God's blessings and mercies, then lists parables of debt and mercy.
With blessings, through all the graces and mercies of Your miracles.1 Of the two debtors; of the half-dead man; of the tax collector and the Pharisee; of the servant overwhelmed by debt,2
Parables of the Lost
A litany of parables about lost things being found and latecomers being welcomed.
of the lost sheep,3 For the Parables The lost coin; the prodigal son,4 Those called at the eleventh hour.✦
Sentences of Salvation
A series of scripture sentences emphasizing Christ's mission to save, not condemn, and His welcome to all who come to Him.
For God did not send his Son into the world to judge the world, but that the world might be saved through him.✦5 I did not come to judge the world, but to save the world.✦ I have not come to call the righteous, but sinners to repentance. The Son of Man did not come to destroy souls, but to save them.6 The Son of Man came to seek and to save what was lost. And to give His life as a ransom for many. Come to me, all you who labor and are burdened, and I will give you rest. Whoever comes to Me I will not cast out.
Words from the Cross and Divine Generosity
Christ's words of forgiveness from the cross, the promise of paradise, and the parable of the generous landowner.
Father, forgive them; for they do not know what they are doing.7 Luke.8 Today you will be with Me in Paradise.✦ Versicle.9 48.10 I want to give to this last one just as I give to you.✦
Read the original Latin
Benedictionibus, per omnes gratias et miserationes miraculorum "Tuorum. Duorum debitorum, ( Hominis semimortui, Publieani et Pharisei, Servi obxrati,
Ovis errantis,
Pro Parabolis
Drachm: deperditw, Fili prodigi,
Vocatorum hora undecima.
Pro Sententiis : Non enim misit Deus Filium Suum in mundum, ut judicet mundum, sed ut salvetur mundus per Ipsum.
Non veni ut judicem mundum, sed ut salvificem mundum.
Non veni vocare justos, sed peccatores ad poenitentiam.
Filhus hominis non venit animas perdere, sed salvare.
Venit Filius hominis quaerere et salvare quod perierat.
Et dare animam Suam redemptionem pro multis.
Venite ad Me omnes qui laboratis et onerati estis, et Ego reficiam vos.
Eum, qui ad Me veniet, non ejiciam foras.
Pater, dimitte ills; non enim sciunt quz faciunt. Lwc.
Hodie Mecum eris in Paradiso. Vers. 48.
Volo novissimo huic dare, sicut et tibi.
Scripture echoes
- ↩Matt.20.1-Matt.20.16 — For the kingdom of heaven is like a man, a master of a house, who went out early in the morning to hire laborers for his vineyard. Matt.20.2 — And when he agreed with the workers for a denarius a day, he sent them into his vineyard. Matt.20.3 — And going out about the third hour, he saw others standing in the marketplace, idle. Matt.20.4 — and to them he said, 'You also go into the vineyard, and whatever is right I will give you.' Matt.20.5 — But he went out again about the sixth and ninth hour, and did the same. Matt.20.6 — And about the eleventh hour he went out and found others standing around, and he said to them, 'Why are you standing here all day idle?' Matt.20.7 — They answered him, 'Because no one hired us.' He said to them, 'You also go into the vineyard.' Matt.20.8 — And when evening had come, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last and going to the first.' Matt.20.9 — And when those hired about the eleventh hour came, they each received a denarius. Matt.20.10 — And when the first came, they supposed that they would receive more; and they also received each a denarius. Matt.20.11 — But when they received it, they grumbled against the master of the house. Matt.20.12 — saying, 'These last ones worked one hour, and you made them equal to us, who bore the burden of the day and the scorching heat.' Matt.20.13 — But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?' Matt.20.14 — Take what is yours and go. But I want to give to this last one the same as I give to you. Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good? Matt.20.16 — So the last will be first, and the first will be last.
- ↩John.3.17 — For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.
- ↩John.3.17 — For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.
- ↩Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
- ↩Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
Notes
- 1 ↩Stray quotation mark before Tuorum treated as OCR noise; Tuorum read as 'Your' (addressed to God).
- 2 ↩Publieani corrected to Publicani (tax collector); obxrati read as obærati (debt-burdened), the standard epithet for the heavily indebted servant of the parable.
- 3 ↩Fragment continues the genitive list of Gospel parables from the previous section (two debtors, half-dead man, publican and Pharisee, indebted servant). Ovis errantis is genitive singular: 'of the straying/wandering sheep.' Rendered with the familiar parable title 'lost sheep' (cf. Luke 15); 'straying' would track errantis more literally.
- 4 ↩Source reading 'Drachm: deperditw, Fili prodigi,' is almost certainly corrupt OCR for the parable pair Drachma deperdita and Filius prodigus / Fili prodigi (Luke 15). Rendered from that intended sense.
- 5 ↩Latin judicet can mean either 'judge' or, in this Johannine context, 'condemn'; rendered 'judge' to stay close to the Latin surface; modern Bible English often prefers 'condemn'.
- 6 ↩Source reads Filhus; translated as the intended Filius (Son), matching the surrounding gospel citations.
- 7 ↩Source reads 'ills' and 'quz'; translated on the standard reading 'illis' and 'quid' (Pater, dimitte illis; non enim sciunt quid faciunt).
- 8 ↩Source reads 'Lwc.'; taken as the book citation abbreviation 'Luc.' (Luke), matching the preceding Luke 23:34 petition.
- 9 ↩Latin 'Vers.' is a liturgical rubric abbreviation for Versus (versicle); expanded for modern readability rather than left as 'Vers.'
- 10 ↩Bare numeral preserved as printed; likely a verse, antiphon, or internal reference number, but the referent is not recoverable from this section alone.
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