St. Anselm/John of Fecamp, Oratio XXVIII (for priests)


Ad Christum

Facienda a sacerdote ante consecrationem corporis Christi

To be done by the priest before the consecration of the Body of Christ

[[There be some rough syntax in here, Latin and English both.  Murderball syntax.  Hulk Smash!]]

O dulcissime Domine Jesu Christe, qui pro mea redemptione crucifixus es et mortuus, ante te est omne desiderium meum, et gemitus meus a te non est absconditus (Psalm 37:10).  Ecce benignissime Deus, coram te est miseria mea, et in manibus meis est misericordia tua, miseria peccatricis animae meae, misericordia redemptionis tuae.  Miserere ergo mei, Deus, secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum dele iniquitatem meam (Psalm 51:1-3), et ab hoc hora usque in finem custodi vitam meam.  Defende ab omni iniquitate animam meam, ut iam amplius agere non valeam unde oculos tuae maiestatis offendam.  Da mihi, benignissime Deus, te, sicut jubes et rectum est, super omnia diligere; deinde proximum non minus quam meipsum, sicut iterum praecipis, amare.  Est enim hoc justissimum et omnino rationabile ut te super omnia, et etiam plusquam nos debeamus diligere, quia tu nos antequam essemus dilexisti, diligens creasti, creatos ad notitiam sanctissimi nominis tui adducere curasti; [nos vero neque hoc ipsum, quod te vel aliquid boni diligimus, a nobis ipsis nisi a te habemus.]  Proximum vero nostrum et tu nobis, sicut nos ipsos, recte diligere praecipis, et non recte diligimus eum, sicut praecipis quia aequali dilectione nos omnes creasti, aequali dilectione pro omnibus passionem suscepisti, aequaliter omnibus vitam aeternam praeparasti.  Da omnibus, clementissime Pater, qui fidem rectam habent, recte et sancte vivere nec in ulla omnino re ab his quae praecipis deviare; his vero qui nondum in te credunt, antequam de hac vita exeant, da fidem et dilectionem sanctissimi nominis tui suscipere, et susceptam usque in finem rectam et inviolatam custodire.  Sit omnibus vivis et defunctis sacrificium tui corporis et sanguinis remissio omnium peccatorum: [vivis quidem, qui recte vivunt, et, si nondum recte vivunt, recte quandoque vivere volunt]; defunctis autem, qui per hoc sacrificium se sperant in misericordia tua accipere remissionem suarum iniquitatum, et post haec pervenire ad gloriam sempiternam regnumque coelorum.

O Sweetest Lord Jesus Christ, who for my redemption was crucified and died, before you is all my desire, and my weeping is not hidden from you (Psalm 37:10).  Behold Most Benign God, before You is my misery, and in my hands is Your mercy, the misery of a sinner soul, the mercy of Your redemption.  Have mercy on me, God, according to your great mercy, and according to the multitude of your mercies blot out my iniquity (Psalm 51:1-3), and from this hour even to the end guard my life.  Defend from every iniquity my soul, that now I be not hale to do more whence I would offend the eyes of Your majesty.  Give to me, Most Benign God, to love you above all things just as You command and as is right; and hence my neighbor no less than myself, just as again You command, to love.  For this is most just and altogether reasonable, that we love you above all things, even more than we ought to love ourselves, since You loved us before we were, loving You created, You have cared to lead creatures to knowledge of Your most holy name; [ourselves indeed nor this itself, which is You, or anything of good do we love of our very selves unless we have it from You].  Indeed our neighbor also do you command us to love, just as we ourselves, and not rightly do we love him as You command, since with an equal love have You created us all, with an equal love did You undertake the Passion for all, for all equally have You prepared eternal life.  Give to all, Most Clement Father, who have right faith, rightly and sacredly to live nor in any matter whatsoever deviate from these which You command; to these who no longer believe in You, before they go out from this life, give to receive a faith and love of Your Most Holy Name, and to guard what they have received right and inviolate even to the end.  To all living and deceased let the sacrifice of Your Body and Blood be a remission of all sins: to the living [quidem], who are living rightly, and, if they are not yet living rightly, whenever they wish to live rightly; to the deceased, who through this sacrifice hope that they receive in Your mercy the remission of their iniquities, and after these things to arrive to sempiternal glory and the kingdom of the heavens.

Credimus de te, Domine Jesu Christe, quia tu idem ipse, qui es Filius Dei, es Filius Virginis tu idem ipse, qui in principio eras Verbum, et Verbum eras apud Deum, et Deus eras Verbum, et per quod omnia facta sunt (Joan. 1:1-3); a Patre ante omnia saecula genitus, in tempore es ex Virgine natus [quamvis altera natura sis quam Pater], postquam factus es Filius Virginis et habitasti in nobis; altera natura existens, secundum quod Filius Dei es quamvis in duabus naturis tua persona, Deus et homo, existis aequalis Patri secundum divinitatem, minor Patre secundum humanitatem.  Quia vero tu idem ipse Deus qui homo, et qui homo Deus; propterea sanctissima Virgo quae te portavit, ab omnibus fidelibus [theotokos–yes, Migne gives Greek text there!] praedicatur et creditur, hoc est Mater Dei.  Et quia tu non alter Filius Dei, alter Filius hominis, sed tu idem ipse Filius Dei, qui Filius hominis passionem et mortem pro salute humani generis suscepisti, non in natura deitatis, sed in natura humanitatis; tu idem ipse, non alter propter distantiam naturae, sicut nec una natura existens propter unitatem personae.

We believe of You, Lord Jesus Christ, that You Yourself-Same, who are the Son of God, are the Son of the Virgin, You Yourself-Same, who in the beginning was the Word, and the Word was with God, and God was the Word, and through which all things were made (John 1:1-3); from the Father before all ages begotten, in time you were born of the Virgin [although You were another nature than the Father], after You were made Son of the Virgin and dwelt among us; existing in another nature, according to which You were Son of God although in two natures Your person, God and man, You exist equal to the Father according to divinity, less than the Father according to humanity.  Since then You Yourself-Same are God who is man, and a man who is God; therefore the Most Holy Virgin who bore You by all the faithful is named and believed to be theotokos, that is Mother of God.  And since you are not one Son of God and one Son of Man, but You Yourself-Same Son of God who is Son of man undertook passion and death for the salvation of the human race, not in the nature of deity, but in the nature of humanity; You Yourself-Same, not another on account of distance of nature, just as also not one nature existing on account of unity of person.

Est adhoc, dulcissime Domine Jesu Christe, quod de ineffabili charitate qua nos diligis, cogitare possumus et debemus quod nobis miseris peccatoribus, ad indicium tuae magnae dilectionis, in hoc mysterio tui corporis et sanguinis ostendis.  Cum aliquis homo alterum hominem, sicuti plus potest, diligit; praeter alia, vi dilectionis forsitan potest pro eo mori, si ita dilectio exigit; quod tamen raro accidit ut quis hoc pro suo dilecto velit pati.  Quod si unquam amicus pro amico facit in magnam admirationem magnumque stuporem omnes qui hoc audiunt, convertit.  Tu vero, dulcissime Domine Jesu, non solum pro amicis, sed et pro inimicis mori voluisti et non solum hoc, sed et istud quod nullus facere pro amico vult fecisti, et adhuc facis, videlict cum teipsum, qui pro nobis mortem sustinuisti, das ad manducandum and bibendum in hoc mysterio tui corporis et sanguinis, manducamus corpus tuum et bibimus sanguinem tuum, scilicet nostrae redemptionis pretium. Da mihi ergo, Domine Jesu, sic vivere, sic caste et sancte deinceps tui altaris servitium facere ut sic vivendo, sic faciendo, sic carnem manducando et sanguinem bibendo, post mortem carnis ab omnibus peccatis absolutus ad te Creatorem meum et Redemptorem recto itinere valeam pervenire, ubi te cum omnibus sanctis in aeterna felicitate sine fine possim laudare et benedicere.

And now it is [?], Sweetest Lord Jesus Christ, that concerning the ineffable charity by which You love us, we are able and ought to think that to us wretched sinners, as a display of your great love, in this mystery of Your Body and Blood You do show [if those quods are not introducing dep. clauses…I give up].  When some man another man, as it were more than he can, loves; before other things, perhaps by some power of love he is able to die for him, if love so demand; because nevertheless rarely does it happen that anyone for his love wishes to suffer [gah enough of these quods–is this even the same author??]. Which if any friend do for a friend in great admiration and great stupor all who hear this, turn around.  You indeed, Sweetest Lord Jesus, not only for friends, but even for enemies willed to die and not only this, but even that which no one wants to do for a friend, You did, and still do, namely when Yourself, who sustained death for us, You give for eating and drinking in the this mystery of Your Body and Blood, we eat Your Body and drink Your Blood, that is, the Price of our redemption.  Give to me, therefore, Lord Jesus, so to live, so chastely and sacredly hereafter to do the service of Your altar that, so living, so doing, so eating Flesh and drinking Blood, after the death of the flesh absolved from all sins unto You, my Creator and Redeemer I may be hale to arrive by the straight path, where You with all the saints in eternal felicity without end I may be able to praise and bless.


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