Pie Jesu

Pie Jesu is an 800 year old Catholic prayer/hymn.

It is the final verse of the great Dies Irae, the sequence from the Requiem Mass.

No prayer of the Catholic sacred liturgy has been set to music more often over the centuries than the Dies Irae.

The original text, derived from the Dies irae sequence, is as follows:

Pie Jesu Domine,	Kind Lord Jesus,
dona eis requiem.	grant them rest.
Pie Jesu Domine,	Kind Lord Jesus,
dona eis requiem sempiternam.	grant them everlasting rest.

Here is a recent performance on Britain’s Got Talent by young Andrew Johnston:

Many fine composers have produced versions of Pie Jesu including the popular Andrew Lloyd Webber. This is a beautiful version sung by Angelis, with the translated words:

And an amazing performance by 10 year old Jackie Evancho on America’s got talent:

These are the words of the prayer/hymn:

Pie Jesu, Pie Jesu,	Lord, have mercy,
Pie Jesu, Pie Jesu,	Lord, have mercy,
Qui tollis peccata mundi;	You who take away the sins of the world;
Dona eis requiem,	Grant them peace,
Dona eis requiem.	Grant them peace,
Agnus Dei, Agnus Dei,	Lamb of God, Lamb of God,
Agnus Dei, Agnus Dei,	Lamb of God, Lamb of God,
Qui tollis peccata mundi;	You who take away the sins of the world;
Dona eis requiem,	Grant them peace,
Dona eis requiem.	Grant them peace,
Sempiternam, sempiternam requiem.	Peace everlasting, everlasting.

Immensity of the Soul

A beautiful chant with quotes from Father Reginald Garrigou-Lagrange on the immensity of the soul taken from his book Life Everlasting.

Reginald Marie Garrigou-Lagrange was the greatest Catholic Thomist of the 20th century.

Among his most famous works are:

• God, His Existence and Nature: A Thomistic Solution of Certain Agnostic Antinomies (1914)
• Christian Perfection and Contemplation according to St Thomas Aquinas and St John of the Cross (1923)
• The Love of God and the Cross of Jesus (1929)
• Providence (1932)
• Predestination (1936)
• The Three Ways of the Spiritual Life (1938)
• The Three Ages of the Interior Life: Prelude of Eternal Life (1938), synthesis of Christian Perfection and Contemplation and Love of God and the Cross of Jesus
• Christ the Saviour (1945), commentary on summa Theologica III.1-26, 31-59
• Life Everlasting and Immensity of the Soul (1947)
• Grace (1947), commentary on summa Theologica I-II.109-114. Softcover. Hardcover.
• The Mother of the Saviour and our Interior Life (1948)
• The Priest in Union with Christ (1948)
• The Theological Virtues – Vol. 1: Faith (1948), commentary on summa Theologica II-II.1-16
• Beatitude (1951), commentary on summa Theologica I-II.1-54
• The One God, commentary on summa Theologica I.1-26
• The Trinity and God the Creator, commentary on summa Theologica I.27-119
• Reality: A Synthesis of Thomistic Thought Softcover. Hardcover.
• Life Everlasting

Dies Irae (Day of Wrath)

Dies Irae is a thirteenth century hymn believed to be written by the Franciscan friar Thomas of Celano, who both knew Saint Francis of Assisi, and wrote about his life.

It is based upon these verses from the first chapter of the book of Zephaniah:

Zep 1:14 The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.

Zep 1:15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,

Zep 1:16 A day of the trumpet and alarm against the fenced cities, and against the high towers.

St Jerome kept a skull as a reminder of his end.

Other images come from Rev 20:11–15 (the book from which the world will be judged), Matt 25:31 (sheep and goats, right hand, contrast between the blessed and the accursed doomed to flames), Thess 4:16 (trumpet), 2 Pet 3:7 (heaven and earth burnt by fire), Luke 21:26–27 (“men fainting with fear … they will see the Son of Man coming”), etc. Catholics are traditionally advised to reflect upon their end that they may order their lives appropriately, and this is consistent with scholastic philosophy and the final cause:

The usage of the multitude, which according to the Philosopher is to be followed in giving names to things, has commonly held that they are to be called wise who order things rightly and govern them well. Hence, among other things that men have conceived about the wise man, the Philosopher includes the notion that “it belongs to the wise man to order.” Now, the rule of government and order for all things directed to an end must be taken from the end. For, since the end of each thing is its good, a thing is then best disposed when it is fittingly ordered to its end.
- Saint Thomas Aquinas, Summa Contra Gentilles, Book 1, Chapter 1.

Note: Saint Thomas always referred to Aristotle respectfully as The Philosopher.

From the Imitation of Christ:

XXIII. Of Meditation upon Death

1. Very quickly will there be an end of thee here; take heed therefore how it will be with thee in another world. To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. O the dulness and hardness of man’s heart, which thinketh only of the present, and looketh not forward to the future. Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day. If thou hadst a good conscience thou wouldst not greatly fear death. It were better for thee to watch against sin, than to fly from death. If to-day thou art not ready, how shalt thou be ready to-morrow? To-morrow is an uncertain day; and how knowest thou that thou shalt have a to-morrow?

2. What doth it profit to live long, when we amend so little? Ah! long life doth not always amend, but often the more increaseth guilt. Oh that we might spend a single day in this world as it ought to be spent! Many there are who reckon the years since they were converted, and yet oftentimes how little is the fruit thereof. If it is a fearful thing to die, it may be perchance a yet more fearful thing to live long. Happy is the man who hath the hour of his death always before his eyes, and daily prepareth himself to die. If thou hast ever seen one die, consider that thou also shalt pass away by the same road.

3. When it is morning reflect that it may be thou shalt not see the evening, and at eventide dare not to boast thyself of the morrow. Always be thou prepared, and so live that death may never find thee unprepared. Many die suddenly and unexpectedly. For at such an hour as ye think not, the Son of Man cometh. When that last hour shall come, thou wilt begin to think very differently of thy whole life past, and wilt mourn bitterly that thou hast been so negligent and slothful.

4. Happy and wise is he who now striveth to be such in life as he would fain be found in death! For a perfect contempt of the world, a fervent desire to excel in virtue, the love of discipline, the painfulness of repentance, readiness to obey, denial of self, submission to any adversity for love of Christ; these are the things which shall give great confidence of a happy death. Whilst thou art in health thou hast many opportunities of good works; but when thou art in sickness I know not how much thou wilt be able to do. Few are made better by infirmity: even as they who wander much a broad seldom become holy.

5. Trust not thy friends and kinsfolk, nor put off the work of thy salvation to the future, for men will forget thee sooner than thou thinkest. It is better for thee now to provide in time, and to send some good before thee, than to trust to the help of others. If thou art not anxious for thyself now, who, thinkest thou, will be anxious for thee afterwards? Now the time is most precious. Now is the accepted time, now is the day of salvation. But, alas! that thou spendest not well this time, wherein thou mightest lay up treasure which should profit thee everlastingly. The hour will come when thou shalt desire one day, yea, one hour, for amendment of life, and I know not whether thou shalt obtain.

6. Oh, dearly beloved, from what danger thou mightest free thyself, from what great fear, if only thou wouldst always live in fear, and in expectation of death! Strive now to live in such wise that in the hour of death thou mayest rather rejoice than fear. Learn now to die to the world, so shalt thou begin to live with Christ. Learn now to contemn all earthly things, and then mayest thou freely go unto Christ. Keep under thy body by penitence, and then shalt thou be able to have a sure confidence.

7. Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.

8. Who will remember thee after thy death? And who will entreat for thee? Work, work now, oh dearly beloved, work all that thou canst. For thou knowest not when thou shalt die, nor what shall happen unto thee after death. While thou hast time, lay up for thyself undying riches Think of nought but of thy salvation; care only for the things of God. Make to thyself friends, by venerating the saints of God walking in their steps, that when thou failest, thou mayest be received into everlasting habitations.

9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the things of the world appertain not. Keep thine heart free, and lifted up towards God, for here have we no continuing city. To Him direct thy daily prayers with crying and tears, that thy spirit may be found worthy to pass happily after death unto its Lord. Amen.

Here are the word to Dies Irae (Day of Wrath):

DIES irae, dies illa, solvet saeculum in favilla, teste David cum Sibylla.	THAT day of wrath, that dreadful day, shall heaven and earth in ashes lay, as David and the Sybil say.
Quantus tremor est futurus, quando iudex est venturus, cuncta stricte discussurus!	What horror must invade the mind when the approaching Judge shall find and sift the deeds of all mankind!
Tuba mirum spargens sonum per sepulcra regionum, coget omnes ante thronum.	The mighty trumpet’s wondrous tone shall rend each tomb’s sepulchral stone and summon all before the Throne.
Mors stupebit et natura, cum resurget creatura, iudicanti responsura.	Now death and nature with surprise behold the trembling sinners rise to meet the Judge’s searching eyes.
Liber scriptus proferetur, in quo totum continetur, unde mundus iudicetur.	Then shall with universal dread the Book of Consciences be read to judge the lives of all the dead.
Iudex ergo cum sedebit, quidquid latet apparebit: nil inultum remanebit.	For now before the Judge severe all hidden things must plain appear; no crime can pass unpunished here.
Quid sum miser tunc dicturus? quem patronum rogaturus? cum vix iustus sit securus.	O what shall I, so guilty plead? and who for me will intercede? when even Saints shall comfort need?
Rex tremendae maiestatis, qui salvandos salvas gratis, salva me, fons pietatis.	O King of dreadful majesty! grace and mercy You grant free; as Fount of Kindness, save me!
Recordare Iesu pie, quod sum causa tuae viae: ne me perdas illa die.	Recall, dear Jesus, for my sake you did our suffering nature take then do not now my soul forsake!
Quaerens me, sedisti lassus: redemisti crucem passus: tantus labor non sit cassus.	In weariness You sought for me, and suffering upon the tree! let not in vain such labor be.
Iuste iudex ultionis, donum fac remissionis, ante diem rationis.	O Judge of justice, hear, I pray, for pity take my sins away before the dreadful reckoning day.
Ingemisco, tamquam reus: culpa rubet vultus meus: supplicanti parce Deus.	You gracious face, O Lord, I seek; deep shame and grief are on my cheek; in sighs and tears my sorrows speak.
Qui Mariam absolvisti, et latronem exaudisti, mihi quoque spem dedisti.	You Who did Mary’s guilt unbind, and mercy for the robber find, have filled with hope my anxious mind.
Preces meae non sunt dignae: sed tu bonus fac benigne, ne perenni cremer igne.	How worthless are my prayers I know, yet, Lord forbid that I should go into the fires of endless woe.
Inter oves locum praesta, et ab haedis me sequestra, statuens in parte dextera.	Divorced from the accursed band, o make me with Your sheep to stand, as child of grace, at Your right Hand.
Confutatis maledictis, flammis acribus addictis. voca me cum benedictis.	When the doomed can no more flee from the fires of misery with the chosen call me.
Oro supplex et acclinis, cor contritum quasi cinis: gere curam mei finis.	Before You, humbled, Lord, I lie, my heart like ashes, crushed and dry, assist me when I die.
Lacrimosa dies illa, qua resurget ex favilla. iudicandus homo reus: huic ergo parce Deus.	Full of tears and full of dread is that day that wakes the dead, calling all, with solemn blast to be judged for all their past.
Pie Iesu Domine, dona eis requiem. Amen.	Lord, have mercy, Jesus blest, grant them all Your Light and Rest. Amen.

He who sings prays twice

Qui cantat, bis ora – St. Augustine