Precemur omnes cernui - Score


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Archives Select a Month Subscribe to this blog's feed. Morris Father Willie Doyle, S. Powered by Movable Type. Rege quod est devium. Hereit probably stands for 'unwontedjoy', 'exultation'. See note onVeni Creator Spiritus, line 9. Her-mann of Reichenau, usually styled Hermannus Contractus,the sur-name Contractus being due to the fact that he was a cripple from birthwas born in the year and at the age of seven, sent to the famousmonastery of Reichenau on the island of that name, in Lake Constance,where he died in He was a man of loving personality, and hisphysical helplessness was, in a way, compensated for by the most bril-liant gifts of intellect.

Not only was he accomplished in Latin, Greekand Arabic, but he attracted attention by his knowledge of theology,astronomy, music and mathematics. He is the author of the earliestmedieval chronicle now extant. The Salve Regina is nota hymn in the technical sense of the word, but its lines are stately andsonorous, and there is a faint rhyming effect that can hardly have beenaccidental. It has, for centuries, been in use in devotions to theB.

In the later Middle Ages, when all Christians were Catholicsand regarded Mary as the Star of the Sea, sailors and fishermen usedto sing it in stormy w-eather; and we are told that it formed part ofthe regular evening devotion of Columbus and his crew on their event-ful voyage of discovery. Salve Regina, Mater misercordiae,Vita, dulcedo et spes nostra, salve. Ad te clamamus exules filii Evae;Ad te suspiramus gementes et flentes in hac lacrlmarumvalle. Eja ergo, advocata nostra, illos tuos misericordes oculosad nos converte,Et Jesum, bcncdictum fructum ventris tui, nobis post hocexilium ostende.

O clemens, o pia,O dulcis Virgo Maria. Bernard with the remark that it is the finest and most characteristic specimenof the Saint's subjective loveliness. But the opinion that it comesfrom the pen of St. Bernard must now, it appears, be abandoned. Father Blume see Catholic EncycL, art. Jesu dulcis memoria,Dans vera cordis gaudiaSed super mel et omniaEjus dulcis praesentia. Quando cor nostrum visitas,Tunc lucet ei Veritas,Mundi vilescit vanitas,Et intus fervet caritas.

Jesu Spes poenitentibus, Jesum omnes agnoscite,10 Quam pius es petentibus! Jesum ardenter quaerite,Sed quid invenientibus? Nee lingua valet dicere,Nee littera exprimere: Jesu, Rex admirabilisEt triumphator nobilis,Dulcedo inefifabilis,20 Totus desiderabilis. Te nostra, Jesu, vox sonet,Nostri te mores exprimant,35 Te corda nostra diligant,Et nunc et in perpetuum. In aure dulce canticum,In ore mel mirificum,40 In corde nectar caelicum.

Mane nobiscum Domine,50 Et nos illustra lumine;Pulsa mentis caligine,Mundum reple dulcedine.

Latin Hymns (1920)

Jesum quaeram in lectulo,Clauso cordis cubiculo,Privatim et in publicoQuaeram amore sedulo. Sit nostra in te gloria,Per cuncta semper saecula. The lines here given are from the selection made by Dr. Neale froma long poem of nearly three thousand lines, entitled de contemptnmundi. The greater part of the poem is a bitter satire on the vices ofthe age. By way of contrast, however, the poet gives, in the first part,"a description of the peace and glory of heaven, of such rare beauty, asnot easily to be matched by any medieval composition on the samesubject.

Neale published thehymn with a translation of his own in a booklet bearing the title, "TheRhythm of Bernard de Morlaix, Monk of Cluny, on the CelestialCountry. Each verse is dividedinto three parts without caesura between them, has a tailed rhyme anda feminine leonine rhyme between the two first clauses.

The verse-scheme is a very difficult one to handle, and the author of the poemdeclares that, had it not been for special assistance from on high, heshould not have been able to employ it through a poem of such length. Hora novissima, tempora pessima sunt, vigilemus! Ecce minaciter imminet Arbiter Ille supremus: Imminet, imminet, ut mala terminet, aequa coronet. Recta remuneret, anxia liberet, aethera donet.

Precemur Omnes Cernui - Vultus Christi

Curre, vir optime, lubrica reprime, praefer honesta,Fletibus angere, flendo merebere caelica festa. Luce replebere jam sine vespere, jam sine luna: Patria luminis, inscia turbinis, inscia litis,Give replebitur, amplificabitur Israelitis: Notes The novelty of the have tempted several translators,meter, and the stately rhythm It is interesting to compare theirand movement of these verses efforts in rendering the first lines. Pax sine crimine, pax sine turbine, pax sine rixa;Meta laboribus, atque tumultibus anchora fixa.

Hortus odoribus affluet omnibus, hie paradisus,20 Plenaque gratia, plenaque gaudia, cantica, risus;Plena redemptio, plena refectio, gloria plena: Coles, who has thirteen trans-lations of the Dies Irae to hiscredit, translates: The last of the hours, iniquitytowers,The times are the worst, let usvigils be keeping! Lest the Judge, who is near, andsoon to appear,Shall us at His coming findslumbering and sleeping. He is nigh, He de-scends from the sky. For the ending of evil and theright's coronation,The just to reward relief toafford,And the heavens bestow for thesaints' habitation.

Duffield was bold enough toadopt the original meter, whichNeale considered quite impossiblein English. Here are his firstlines: These are the latter times, theseare not better times: Let us stand waiting. Neale followed the ballad meas-ure and wrote as follows: The world is very evil;The times are waxing late: Be sober and keep vigil;The Judge is at the gate: The Judge that comes in mercy,The Judge that comes withmight.

To terminate the evil,To diadem the right. For the glory of Godhath enlightened it, and the Lambis the lamp thereof. Omnibus unica caelica gratia retribuetur,Omnibus, omnibus ulcera flentibus accipietur. Tunc rosa sanguine, lilia virgine mente micabunt;30 Gaudia maxima te, pia lacrima te recreabunt. Nunc tibi tristia; tunc tibi gaudia; gaudia quanta? Vox nequit edere, lumina cernere, tangere planta. Post nigra, post mala nost fera scandala, quae caropraestat,Absque nigredine lux, sine turbine pax, tibi restat.

Plena refectio, nullaque passio, nuUaque poena. Spe modo vivitur, et Sion angitur a Babylone;June tribulatio ; tunc recreatio, sceptra, coronae. Qui modo creditur, ipse videbitur, atque scietur: Plena refectio, tunc pia visio, visio Jesu: Cor miserabile, corpus inutile, non erit ultra;Nulla cadavera, nullaque funera, nulla sepulchra;Flendaque gaudia, blandaque proelia carnis abibunt;45 Fraus, probra, jurgia,quid moror?

Gens bene vivida, vitaque florida, fons David undans;Lux erit aurea, terraque lactea, melle redundans. O bona Patria, lumina sobria te speculantur: Ad tua nomina, sobria lumina collacrymantur: Est tua mentio pectoris unctio, cura doloris,55 Concipientibus aethera mentibus ignis amoris. Tu locus unicus, illeque caelicus es paradisus: Non ibi lacrima, sed placidissima gaudia, risus. Est ibi consita laurus, et insita cedrus hysopo;Sunt radiantia jaspide moenia, clara pyropo. Est tua fabrica concio caelica, gemmaque Christus. Tu sine littore, tu sine tempore, fons, modo rivus,Dulce bonis sapis, estque tibi Lapis undique Vivus.

Ipse tuus Deus est lapis aureus, est tibi murus65 Inviolabilis, insuperabilis, baud ruiturus. Est tibi laurea, dos datur aurea, sponsa decora,Primaque Principis oscula suscipis, inspicis ora. Candida lilia, viva monilia, sunt tibi, sponsa: Agnus adest tibi, Sponsus adest tibi, lux speciosa. Nescio, nescio, quae jubilatio, lux tibi qualis. I Peter II, 4. Stant Sion atria conjubilantia, martyre plena,75 Cive micantia, Principe stantia, luce serena.

Est tibi pascua mitibus afflua, praestita Sanctis;Regis ibi thronus, agminis et sonus est epulantis. Gens duce splendida, concio Candida vestibus albis,Sunt sine fletibus in Sion aedibus, aedibus almis;80 Pax ibi florida, pascua vivida, viva, medulla,Nulla molestia, nulla tragoedia, lacrima nulla. O sacra potio, sacra refectio, pax animarum,O pius, O bonus, O placidus sonus, hymnus earum! Urbs Sion inclita, gloria debita glorificandis,85 Tu bona visibus interioribus intima pandis;Intima lumina, mentis acumina, te speculantur;Pectora flammea spe modo, postea sorte, lucrantur.

Urbs Sion unica, mansio mystica, condita caelo,Nunc tibi gaudeo, nunc mihi lugeo, tristor, anhelo: Jerusalem the Golden,With milk and honey blest,Beneath thy contemplationSink heart and voice oppressed: I know not, O I know not,What social joys are there;What radiancy of glory,What light beyond compare! They stand, those halls of Sion,Conjubilant with song. And bright with many an angel,And all the martyr throng: The Prince is ever in them;The daylight is serene;The pastures of the BlessedAre decked in glorious sheen.

Peace doth abide in thee; nonehath denied to theeFruitage undying.

Thou hast no weariness ; noughtof uncheerinessMoves thee to sighing. Draught of the stream of life, joyof the dream of life. Peace of the spirit! Sacred and holy hymns, placid andlowly hymns,Thou dost inherit! Net mentis peto ; nam meritis meto morte perire,95 Nee reticens tego, quod meritis ego filius irae: Vita quidem mea, vita nimis rea, mortua vita,Quippe reatibus exitialibus obruta, trita. Spe tamen ambulo, praemia postulo speque, fideque;Ilia perennia postulo praemia nocte dieque. O bona Patria, num tua gaudia teque videbo? O bona Patria, num tua praemia plena tenebo?

Die mihi, flagito ; verbaque reddito, dieque,Videbis: Conjunction; sup-O Realm and Home of Life. Anselm, Archbishop of Canterbury d. The earliestextant manuscript was written about , and is entitled InvocatioDivinae Sapientiae facta a Bernardo in laudem monacho perpetnae Vir-ginis. The verses breathe devotion in every line and have been much[jin favor with clients of Mary in every age; while their polish andelegance and the rhyme employed mark them out as the work of anaccomplished Latin scholar. The cento beginning Omni die die Mariae has often been errone-ously attributed to St.

Casimir of Poland, who died in Ut jucundas cervus undasAestuans desiderat,Sic ad rivum Dei vivumMens fidelis properat. Quantis bonis superponis10 Sanctos tuos, Domine: Sese laedit qui receditAb aeterno lumine. Vitam laetam et quietam,Qui te quaerit reperit;15 Nam laborem et doloremMetit qui te deserit. The thought istaken from Ps. Qiiemad-modum desiderat cervus etc. Heu quam vana, menshumana,Visione falleris! Dum te curis nociturisImprudenter inseris. Cui mundus est jucundus,Suam perdit animam;Pro re levi atque brevi40 Vitam perdit optimam.

Ergo cave ne suaveJugum spernas Domini;Nee abjecta lege rectaServias libidini. Paenitenti et gementiNon negatur venia. Omni die dig mariae50 Mea laudes anima,Ejus festa, ejus gestaCole devotissima. Contemplare et mirareEjus celsitudinem;55 Die felicem genetricem,Die beatam VirginemIpsam cole ut de moleCriminum te liberet;Hanc apella, ne procella60 Vitiorum superet. Haec persona nobis donaContulit caelestia;Haec regina nos divinaIllustravit gratia.

Quamvis sciam quodMariam70 Nemo digne praedicet,Tamen vanus et insanusEst qui illam reticet. Ipsa donet ut, quod monetNatus ejus, faciam: O cunctarum feminarumDecus atque gloria! Quam electam et evectam80 Scimus super omnia. Vitae forma, morum norma,Plenitudo gratiae: Dei templum et exemplumTotius justitiae.

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A pressura, quae venturaMalis est, me redime. Pro me pete ut quiete90 Sempiterna perfruar: Ne tormentis comburentisStagni miser obruar. Constans, gravis, atque ,, ,. Quae indurat et obscuratMentes sibi subditas. Commendare me dignare Da levamen et juvamenChristo tuo Filio, Tuum illis jugiter,Ut non cadam, sed evadam Tua festa, tua gestaDe mundi naufragio. Victor The Abbey of St. Victor, from which the greatest of hymnodiststakes his name, lay in the suburb of Paris and was celebrated, especiallyin the twelfth century, as a school of Theology.

Victor, who was by birtha Saxon; Richard of St. Victor, a native of Scotland; and Adam ofSt. Victor, who was born either in England or in Brittany. Little isknown of Adam's life. In all probability he studied at the Universityof Paris, entered the monastery as a young man, where he lived the restof his life and died some time between and He was a mostprolific hymn writer. His works were published in Paris in ,edited by M. Upon this edition is based the work of Digby S. The theme is the birth of Christ. Potestate, non natura 5 Praedicatus per prophetas,Fit Creator creatura, Quern non capit locus, aetas,Reportetur ut factura Nostrae sortis intrat metas,Factoris in gloria.

Rex sacerdos consecraturGeneralis, quod monstratur15 Cum pax terris nuntiaturEt in altis gloria. Causa prius omnes rei,Modus justum velle Dei,20 Sed conditum gratia.. Nobis mutans in pigmentumCum aceto fel cruentum,Degustante Messia! Hie est gigas currens fortis,Qui, destructa lege mortis,Ad amoena primae sortisOvem fert in humerum. Vivit, regnat Deus-homo,Trahens orco lapsum pomo;Caelo tractus gaudet homoDenum complens numerum.

The reference is to thegood Samaritan, cf. Eliseus is a type ofChrist. For the miracle referredto see 4 Kings IV. Victor A hymn for the Feast of Pentecost. Amor Patris Filiique,Par amborum et utrique10 Compar et consimilis. Cuncta reples, cuncta foves,Astra regis, caelum moves,Permanens immobilis. Lumen carum,15Lumen clarum,InternarumTenebrarumEffugas caliginem;Per te mundi sunt mundati;20 Tu peccatum et peccatiDestruis rubiginem. The HolyGhost inspires and animates allthat is supernatural in this world. He is said to ruleover all things in as much as Hisnature is identical with that of theFather and the Son.

PerversorumCorda vitas,Et bonorumCorda ditasMunere scientiae. Tu commutas elementa;Per te suam sacramenta40 Habent efficaciam: Tu nocivam vim repellis,Tu confutas et refellisHostium nequitiam. He is the source ofgrace. The workof the Holy Spirit is not to de-stroy natural affection but topurify it.

Tu qui quondam visitasti,Docuisti, confortastiTimentes discipulos,Visitare nos digneris;Nos, si placet, consolerisEt credentes populos.. Tu, procedens a duobus,Coaequalis es ambobus;In nuUo disparitas. Victor A hymn in honor of St. Stephen, whose feast is celebrated Decem-ber It is probably the best of the many hymns Adam composed inhonor of various saints. Heri mundus exsultavitEt exsultans celebravitChristi natalitia;Heri chorus angelorum5 Prosecutus est caelorumRegem cum laetitia. Fremunt ergo tamquam ferae,Quia victi defecere15 Lucis adversarii: Falsos testes statuunt,Et linguas exacuuntViperarum filii.

Te tormenta decet pati30 Pro corona gloriae. Pro corona non marcentiPerfer brevis vim tormenti! Tibi fiet mors natalis,35 Tibi poena terminalisDat vitae primordia. Stephen was a dea-con. The Greek Stephanos meanscorona. March says 'from Augus-tine Sermo En a dextris Dei stantemJesum, pro te dimicantem,45 Stephane, considera: Tibi caelos reserari,Tibi Christum revelari,Clama voce libera. Se commendat Salvatori,50 Pro quo dulce ducit moriSub ipsis lapidibus. Saulus servat omniumVestes lapidantium,Lapidans in omnibus.

Catherine, who forms the theme of this hymn, was the specialpatron, not only of young maidens and female students, but of philoso-phers, pulpit orators and theologians. But since the eighteenth centurydevotion to her has lost much of its popularity. The events of her lifeas told in this graceful poem are based on the Acts of St. Catherine,which no longer exist except in much distorted form. The conclusionof the critics on the subject is "that, if the principal facts forming theoutline are to be accepted as true, the multitude of details by whichthe facts are almost obscured, most of the wonderful narrative withwhich they are embellished, and the long discourses that are put intothe mouth of St.

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Catherine, are to be rejected as inventions, pure andsimple. Vox sonora nostri choriNostro sonet Conditori,Qui disponit omnia,Per quern dimicat imbellis,5 Per quenx datur et puellisDe viris victoria;Haec ad gloriam parentumPulchrum dedit ornamentum1 5 Morum privilegia;Clara per progenitores,Claruit per sacros moresAmpliori gratia.

Nam perlegit disciplinasSaeculares et divinasIn adulescentia. TheLatin spelling is true to the deriva-tion of the word from the Greekkatharos, meaning 'pure'. TheEnglish spelling, now generallyaccepted, is Catherine; but alwaysKatharine. Vasis oleum includens,Virgo sapiens et prudensSponso pergit obvia,Ut, adventus ejus hora,35 Praeparata, sine moraIntret ad convivia. Sistitur imperatori,Cupiens pro Christo mori,Cujus in praesentia40 Quinquaginta sapientesMutos reddit et silentesVirginis facundia.

Carceris horrendi claustrum,Et rotarum triste plaustrum,45 Famen et jejunia,Et quaecumque fiunt ei,Sustinet amore Dei,Eadem ad omnia. Torta superat tortorem,50 Superat imperatoremFeminae constantia: Cruciatur imperator,Quia cedit cruentator,Nee valent supplicia. Angelis mox fuit curaeDare corpus sepulturae60 Terra procul alia. The emperorMaximinus, A.

She refutedthe heathen philosophers and wasthe means of their conversion. The monastic habit is known inthe East as the 'angelic' habit,whence the error in the text. Thesecret of its irresistible power lies in the awful grandeur of the theme,the intense earnestness and pathos of the poet, the simple majesty andsolemn music of its language, the stately meter, the triple rhyme, andthe vowel assonances, chosen in striking adaptation to the senseallcombining to produce an overwhelming effect, as if we heard the finalcrash of the universe, the commotion of the opening graves, thetrumpet of the archangel summoning the quick and the dead, and sawthe king of 'tremendous majesty' seated on the throne of justice andmercy, and ready to dispense everlasting life or everlasting woe.

The hymn was most probably written by Thomas of Celano, aFranciscan of the thirteenth century, the friend and biographer of St. The recent discovery of a manuscript copy in the BibliotecaNazionale at Naples, which is thought to date back to , and ofanother copy of somewhat earlier date, renders the Franciscan author-ship all the more probable.

English translations are innumerable. Julian gives the first lines of one hundred and fifty-two. Dies irae, dies iliaSolvet saeclum in favilla,Teste David cum Sibylla. O that day of wrath undying. When the earth, in ashes lying,Shall prove all the prophesying! Quantus tremor est futurus,5 Quando judex est venturus,Cuncta stricte discussurus! Day of wrath, that day whoseknellingGives to flame this earthlydwelling;Psalm and Sibyl thus foretell-ing. The referenceis probably to Ps. Liber scriptus proferetur,In quo totum continetur,15 Unde mundus judicetur.

Judex ergo cum sedebit,Quidquid latet apparebit,Nil inultum remanebit. Rex tremendae majestatis,Qui salvandos salvas gratis. Salva me, fons pietatis. Recordare, Jesu pie,Quod sum causa tuae viae;Ne me perdas ilia die. Quaerens me sedisti lassus,Redemisti crucem passus: Indeed, some texts haveteste Petro. D, written in Greek hexame-ters and containing many pre-tended prophecies.

They were re-garded by many of the earlyChristians as bearing testimony tosome of the truths of revelation.


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While these oracles as such meritlittle credence, there is in itselfnothing absurd in the belief thatthere existed among the pagansscattered remnants of truth re-vealed in the beginning andhanded down from generation togeneration, however much dis-torted such truth was bound tobecome in the course of time. Thepagan world was groping in thedark, yearning for deliverance andlight ; and from this point ofview, there is a meaning in thephrase that conveys a real truth,independent of the genuineness ofthe oracular books.

It must notbe thought that the retention ofthe expression in a liturgicalhymn implies any sanction of theSibylline oracles on the part ofthe Church. I Peter IV, Samuel Johnson wouldrepeat this stanza in Latin andburst into floods of tears. Ingemisco tamquam reus,35 Culpa rubet vultrus meus: Qui Mariam absolvisti,Et latronem exaudisti,Mihi quoque spem dedisti.

Inter oves locum praesta,Et ab haedis me sequestra,45 Statuens in parte dextra. Confutatis maledictis,Flammis acribus addictis,Voca me cum benedictis. Oro supplex et acclinis,50 Cor contritum quasi cinis,Gere curam mei finis. Lacrimosa dies ilia,Qua resurget ex favillaJudicandus homo reus: Pie Jesu Domine,Dona eis requiem. These lines were addedto the hymn later; they adapt itto its present purpose in the Mass. It isstyled by Schaff "the most pathetic, as the Dies Irae is the most sub-lime, hymn of the Middle Ages.

Every third verse isStabat Mater dolorosaJuxta crucem lacrimosa,Dum pendebat Filius,Cujus animam gementem,5 Contristatam et dolentemPertransivit gladius. Quis est homo, qui non fleret,Matrem Christi si videret,15 In tanto supplicio? Quis non posset contristari,Piam Matrem contemplariDolentem cum Filio? Pro peccatis suae gentis20 Vidit Jesum in tormentisEt flagellis subditum;Vidit suum dulcem NatumMorientem, desolatum,Dum emisit spiritum. Fac me vere tecum flere,Crucifixo condolere,Donee ego vixero;40 Juxta crucem tecum stare,Te libenter sociareIn planctu desidero.

Virgo virginum praeclara,Mihi jam non sis amara,Fac me tecum plangere;Fac ut portem Christi mor-tem,Passionis fac consortemFt plagas recolere. Quando corpus morietur,Fac, ut animae donetur60 Paradisi gloria. Supply me in both lines;recolere: Thomas The four following hymns are by St.

Theycombine in a marvelous degree the clear-cut language of dogma withthe sweetness and melody of poetry. Of the Pange Lingua Dr. While the meaning of these beautiful hymns is perfectly clear, thetask of translating them into fitting English involves difficulties thathave proved well-nigh insuperable even in the hands of expert trans-lators.

This is due partly to the precise theological wording, partlyto their deeply devotional tone and the rhythm and assonance of theoriginal Latin. Praise to the Holiest in the height, and in the depth be praise; in all his words most wonderful, most sure in all his ways!

O loving wisdom of our God! When all was sin and shame, a second Adam to the fight and to the rescue came. God's presence and his very self, and essence all-divine. And in the garden secretly, and on the cross on high, should teach his brethren, and inspire to suffer and to die. The glory of these forty days We celebrate with songs of praise; For Christ, by Whom all things were made, Himself has fasted and has prayed.

Then grant us, Lord, like them to be Full oft in fast and prayer with Thee; Our spirits strengthen with Thy grace, And give us joy to see Thy face. With hearts renewed by living faith, We lift our thoughts in grateful prayer To God our gracious Father, Whose plan it was to make us sons Through his own Son's redemptive death, That rescued us from darkness. Lord, God, Savior, Give us strength to mold our hearts in your true likeness, Sons and servants of our Father. So rich God's grace in Jesus Christ, That we are called as sons of light To bear the pledge of glory. Through him in whom all fullness dwells, We offer God our gift of self In union with the Spirit.

Precemur omnes cernui, clamemus atque singuli, ploremus ante iudicem, flectamus iram vindicem:. Nostris malis offendimus tuam, Deus, clementiam; effunde nobis desuper, remissor, indulgentiam. Memento quod sumus tui, licet caduci, plasmatis; ne des honorem nominis tui, precamur, alteri. Laxa malum quod fecimus, auge bonum quod poscimus, placere quo tandem tibi possimus hic et perpetim. IN prayer together let us fall, and cry for mercy, one and all, and weep before the Judge's feet, and His avenging wrath entreat.

Thy grace have we offended sore, by sins, O God, which we deplore; but pour upon us from on high, O pardoning One, Thy clemency. Remember Thou, though frail we be, that yet Thine handiwork are we; nor let the honor of Thy Name be by another put to shame. Forgive the sin that we have wrought; increase the good that we have sought: IAM, Christe, sol iustitiae, mentis dehiscant tenebrae, virtutum ut lux redeat, terris diem cum reparas. Dans tempus acceptabile et paenitens cor tribue, convertat ut benignitas quos longa suffert pietas.

Quiddamque paenitentiae da ferre, quo fit demptio, maiore tuo munere, culparum quamvis grandium. Dies venit, dies tua, per quam reflorent omnia; laetemur in hac ut tuae per hanc reducti gratiae. Te rerum universitas, clemens, adoret, Trinitas, et nos novi per veniam novum canamus canticum. Thou who dost give the accepted time, give, too, a heart that mourns for crime, let those by mercy now be cured whom loving - kindness long endured.

Spare not, we pray, to send us here some penance kindly but severe, so let Thy gift of pardoning grace our grievous sinfulness efface. Soon will that day, Thy day, appear and all things with its brightness cheer: Let all the world from shore to shore Thee, gracious Trinity, adore; right soon Thy loving pardon grant, that we our new-made song may chant. Take up your cross, the Savior said, If you would my disciple be; Deny yourself, the world forsake, And humbly follow after me. Take up your cross, let not its weight Fill your weak spirit with alarm; His strength shall bear your spirit up, Shall brace your heart and nerve your arm.

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