Preces Quotidianae
Healing through the Passion
The heart cries out to Christ, wounded and stretched on the cross, offering a litany of His sufferings as a plea for the healing of the soul.
9. You who stretched out Your whole body—through that, forgive whatever wrong I have done through the working of all my members.1 And I, Lord, am wounded in soul; Behold their length, breadth, and depth—from head to heel—and through Yours, heal mine!23 . Precious death, Opening of the side, Streams of blood and water, The begging for His body,4 Taking down from the cross, . Burial in a stranger's tomb,✦5 Three days.6 Through all these things I call them to Your mind, and I ask You.7 I beg You to deign to offer all these things for me to Your Father.8 All the bitter things You suffered, The love above all else with which you suffered.9
The Transfiguration
The prayer turns to the mystery of Christ's Transfiguration, a foretaste of His glory.
The Transfiguration.✦
Christ's Triumph and Resurrection
The prayer celebrates Christ's victory over the powers of darkness and enumerates the appearances of the risen Lord to the disciples.
1. Triumph and public exposure of the principalities,✦10 and of the powers of darkness in himself.11 2. The mighty resurrection. 1.12 To Magdalene,13 To the women,
Read the original Latin
9. Qui totum corpus distendi, ignosce per illud, quiequid per officium omnium membrorum male deliqui. Et ego, Domine, vulneratus sum in anima;
En longitudinem, : latitudinem, profunditatem eorum, a capite usque ad calcem : Et per Tua sana mea! . Pretiosa mors, . Lateris apertura, . Sanguinis et aqua fluenta, . Emendicatio corporis, . Depositio de cruce,
. Sepultura in alieno,
'Triduana. Per hzc omnia admoneo Te, et rogo Te. Obsecro Te, ut offerre digneris pro me hzc omnia Patri Tuo. Omnes amaritudines quas passus es,.
Charitatem super omnes qua passus es.
Transfiguratio.
1. Triumphus et traductio principatuum,
et potestatum tenebrarum in seipso.
2. Potens resurrectio. "i i 1. Magdalene, ( Joc { 2. Mulieribus,
Scripture echoes
- ↩John.19.41-John.19.42 — Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. John.19.42 — There therefore, because of the Jewish day of preparation—since the tomb was nearby—they laid Jesus.
- ↩Matt.17.1-Matt.17.8;Mark.9.2-Mark.9.8;Luke.9.28-Luke.9.36 — And after six days Jesus takes Peter and James and John his brother and leads them up into a high mountain by themselves. Matt.17.2 — And he was transfigured before them, and his face shone like the sun, and his garments became white as the light. Matt.17.3 — And behold, Moses and Elijah appeared to them, talking with him. Matt.17.4 — But Peter answered and said to Jesus, "Lord, it is good for us to be here. If you wish, I will make three shelters here—one for you, one for Moses, and one for Elijah." Matt.17.5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, 'This is my beloved Son, with whom I am well pleased; listen to him.' Matt.17.6 — And when the disciples heard this, they fell on their faces and were greatly afraid. Matt.17.7 — And Jesus came and touched them and said, "Rise, and do not be afraid." Matt.17.8 — But when they lifted up their eyes, they saw no one, except Jesus alone. Mark.9.2 — And after six days Jesus takes Peter and James and John, and leads them up onto a high mountain, privately, alone, and he was transfigured before them. Mark.9.3 — And his garments became glistening, intensely white—such as no launderer on earth can whiten them. Mark.9.4 — And Elijah appeared to them with Moses, and they were talking with Jesus. Mark.9.5 — And Peter answered Jesus, "Rabbi, it is good for us to be here. Let us make three shelters—one for you, one for Moses, and one for Elijah." Mark.9.6 — For he did not know what to answer, for they had become terrified. Mark.9.7 — And a cloud came, overshadowing them, and a voice came from the cloud: This is my Son, the Beloved; listen to him. Mark.9.8 — And suddenly, when they looked around, they no longer saw anyone with them except Jesus alone. Luke.9.28 — Now about eight days after these sayings, taking Peter and John and James, he went up on the mountain to pray. Luke.9.29 — And it came to pass, while he was praying, the appearance of his face became different, and his clothing was white, flashing like lightning. Luke.9.30 — And behold, two men were talking with him, who were Moses and Elijah. Luke.9.31 — who appeared in glory and were speaking of his departure, which he was about to accomplish in Jerusalem. Luke.9.32 — Now Peter and those with him were weighed down with sleep; but having stayed awake, they saw his glory and the two men who stood with him. Luke.9.33 — And as they were leaving him, Peter said to Jesus, 'Master, it is good for us to be here. Let us make three shelters — one for you, one for Moses, and one for Elijah' — not knowing what he was saying. Luke.9.34 — While he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. Luke.9.35 — And a voice came from the cloud, saying, 'This is my Son, the Chosen One. Listen to him.' Luke.9.36 — And when the voice had come, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.
- ↩Col.2.15 — He disarmed the rulers and the authorities, made a public spectacle of them, triumphing over them in it.
Notes
- 1 ↩Source has 'quiequid' (unattested); translated as 'quicquid' ('whatever'). 'distendi' is morphologically awkward for a prayer address to Christ (expected sense: 'You who stretched / had stretched out'); rendered as second-person Passion address. Source may be corrupt or truncated.
- 2 ↩Elliptical per Tua sana mea: most naturally 'through Your [wounds] heal my [wounds],' continuing vulneratus sum in anima and the stretched body in the previous section; eorum points to those wound-dimensions.
- 3 ↩Source has stray colon marks (longitudinem, : latitudinem… calcem :) treated as punctuation debris, not sense-bearing.
- 4 ↩Emendicatio corporis: 'obtaining/begging by petition' of the body—Passion-sequence sense is Joseph of Arimathea's request for Christ's body; not 'beggary of the body' as a moral metaphor.
- 5 ↩in alieno: in what belongs to another—Christ's burial in Joseph of Arimathea's tomb, not his own.
- 6 ↩Source shows a leading apostrophe (`'Triduana.`); read as Triduana, a Passion-list item for Christ's three-day burial/sojourn in the tomb, after the preceding Sepultura in alieno.
- 7 ↩Normalized hzc as haec (these); OCR/print corruption.
- 8 ↩Normalized hzc as haec (these); OCR/print corruption.
- 9 ↩Charitatem is rendered as love (lexeme default for charitas). Charity is also allowable if the theological virtue is to be foregrounded.
- 10 ↩traductio = leading defeated enemies in a triumphal parade / putting them to open shame (cf. Col 2:15 Vulgate traduxit); not mere 'translation' or transfer.
- 11 ↩Continues the preceding genitive chain (Triumphus et traductio principatuum…): potestatum tenebrarum is parallel to principatuum. in seipso is taken as ‘in himself’ (Christ), not ‘in itself’.
- 12 ↩Latin reading '"i i 1.' is severely corrupted (likely OCR/typesetting debris around a numeral or biblical citation). Only the terminal '1.' is safely recoverable as a list or reference number; the rest was not silently reconstructed.
- 13 ↩Clear dative name 'Magdalene' rendered as addressee/recipient of an appearance. Parenthetical '( Joc { 2.' looks like a mangled citation (plausibly 'Joh.' = John plus a verse number), but the reading is too corrupt to restore without inventing text.
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