The Divine Lamp

The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

Archive for March 3rd, 2011

Part 1: My Notes on the Passion According to John (18:1-3)

Posted by Dim Bulb on March 3, 2011

Joh 18:1  When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples.

When Jesus had said these things. These words are transitional and the immediate reference appears to be to the so-called Sacerdotal or High Priestly Prayer of chapter 17, however, that prayer itself is introduce with a similar transitional phrase: When Jesus had spoken these words (Jn 17:1, RSV). It seems likely that St John wants us to see the passion against the backdrop of what was said and done in chapters 13-17, for although he speaks explicitly only of Jesus words, it should be noted that the actions of these chapters (e.g., the footwashing, the morsel to Judas) are closely connected with things spoken by the Lord. Of course, while the immediate context is chapters 13-17, the entire context is the Gospel as a whole.

18:1 cont. He went forth with his disciples over the brook Cedron (Kidron).  In Jn 14:31 our Blessed Lord had bidden his disciples: Arise, let us go hence, but it appears that they were delayed from leaving the place of the supper, perhaps as a result of the teachings Jesus continued to impart. Or, it may be that He went forth with his disciples over the brook Cedron indicates their going forth from the city, whereas the words of 14:31 were in reference to the place of the supper. This makes better sense to me. I should note that the Cedron, or as it is more generally spelled today, the Kidron, was the traditional eastern border of the city, however, at Passover time the city’s borders were artificially extended to include the Mount of Olives in order to accommodate the influx of large numbers of pilgrims.

The Greek word translated here as brook is χειμαρρου, meaning something like “storm torrent.” The Kidron (Greek, Κεδρών) is considered an ephemeral stream because it generally flows only during inclement weather. At the time of Passover the waters were probably not running.

The Greek Κεδρών (dark, overshadowed) is generally thought to be derived from the Hebrew קדרון, meaning ashy and, by extension, dark. Some suggest that the term was applied to the valley because in the morning and afternoon the bottom of the valley is dark, the sun being obscured by its steep sides.

St Thomas Aquinas: Again, it is fitting that he cross the Kidron brook for Kidron is interpreted to mean an overshadowing, and by his passion Christ removed the shadow of sin and of the law, and stretching out his arms on the cross, he protected us under the shadow of his arms: “Hide me in the shadow of your wings” (Ps 17:8). Source.

Cornelius a Lapide: Over the Brook Cedron. “The torrent” flowing in winter, dry in summer. The torrent signifies the violence of the attack made on Christ at His Passion. And He passed through the torrent, to signify that He was going into a torrent of sufferings, says Jansenius, as the Psalm has it, “He will drink of the Brook in the way” (Ps 110:7). And hence some think that Jesus was brought back through the Brook, and thrown into it (see Adricom. num. 207), as in Ps 69….Cedron. So called from the cedars growing there. S. Thomas and the Syriac and Arabic version. But it is a Hebrew word signifying darkness. See S. Jerome in Locis Hebr. It was dark as being a shady place, or from the blackness of the waters, or from the smoke from the burning of bodies. Cedron is a singular, and not a plural, word. It lies between Jerusalem and Mount Olivet, and runs through the valley of Jehosaphat. It was the common burial-place, and the Turks are now buried there. And it is in this valley that all men will be gathered together at the last judgment. St. John mentions it, (1.) To establish historical accuracy. (2.) As it was figurative, for as David, fleeing from Absalom, crossed the Brook Cedron, so did Christ cross the same Brook, not indeed as flying from his enemies, but as going forth to meet them [see 2 Sam 15:13-23]. (3.) To show that He was going to expiate, not His own sins, but those of Adam and his posterity, however monstrous, such as those committed in this valley, where parents burnt their children alive in honour of Moloch. (4.) That He might turn the place of His suffering into one of triumph: For it was from the neighbouring Mount Olivet that He rose in triumph after His Resurrection. And when He returns to judge the world, it is there that He will be seated as judge, and recompense all men according to their deserts.

William Barclay: When the last meal was finished and when Jesus’ talk and prayer with his disciples were ended, he and his friends left the upper room. They were bound for the Garden of Gethsemane. They would leave by the gate, go down the steep valley and cross the channel of the brook Kedron. There a symbolic thing must have happened. All the Passover lambs were killed in the Temple, and the blood of the lambs was poured on the altar as an offering to God. The number of lambs slain for the Passover was immense. On one occasion, thirty years later than the time of Jesus, a census was taken and the number was 256,000. We may imagine what the Temple courts were like when the blood of all these lambs was dashed on to the altar. From the altar there was a channel down to the brook Kedron, and through that channel the blood of the Passover lambs drained away. When Jesus crossed the brook Kedron it would still be red with the blood of the lambs which had been sacrificed; and as he did so, the thought of his own sacrifice would surely be vivid in his mind. (Taken from his Daily Study Bible. Mister Barclay was a Protestant Minister).

18:1 cont. Where there was a garden. Many see the garden as an allusion to the Garden of Eden. Aquinas writes: This was especially suitable because Christ was satisfying for the sin of our first parent which had been committed in a garden (for paradise means a garden of delights) It was also suitable because by his passion he is leading us into another garden and paradise to receive a crown: “Today you will be with me in Paradise” (Lk 23:43).

And Cornelius a Lapide: Because Adam sinned in a garden, Christ began to expiate His sin in a garden. “For all things had to revert to their pristine state,” says S. Cyril. S. Chrysostom adds, “For He tarries in the garden, as in a prison.” “To save trouble,” says Theophylact, “to the Jews who were seeking Him;” adding also another reason, “for He used to seek solitary places which gender silence,” that we should do the same. (See Matt. xxvi.)…Symbolically. Observe that Christ first went into the desert, afterwards into the corn-fields, and at last into the garden, to teach us to go into the harvest-fields of preaching, and thence to the Passion and the Cross. Hear S. Ambrose in Luc. lib. iv. “Behold,” says he, “by what ways we are brought back to paradise. Christ is first in the desert. He guides, He instructs, He informs, He exercises man. He anoints him with spiritual oil. When He sees that he is stronger He leads him through corn-fields and fruitful places (as when the Jews complained that His disciples plucked the ears of corn on the Sabbath day), for He hid then placed the Apostles in cultivated ground, and in a profitable work. And afterwards He planted them in paradise, at the time of His Passion, when He crossed the Brook Cedron, where was a garden.”

18:1 cont. (a garden) into which he entered with his disciples. Verse 2 notes that Jesus often met in this garden with his disciples, and that, as a consequence, Judas knew the place and the fact that Jesus could be found there. The remarkable thing is that Judas, knowing full well that Jesus knows his treachery (see Jn 6:7071; 13:21-30), still expects to find him in this spot. He knows the Lord he has abandoned and betrayed is no shrinking violet. The one who could not commit to discipleship and the call to take up a cross of his own knows that Jesus is committed to Calvary and the Cross.  Perhaps he saw this as stupidity on the part of our Lord; or foolhardiness. What it is in reality however, is an indication that our Lord is in control of his own destiny; not Judas, not the Temple authorities, not the Romans.

Joh 18:2  And Judas also, who betrayed him, knew the place: because Jesus had often resorted thither together with his disciples.

Because Jesus had often resorted thither together with his disciples. This is now the third time in two verse that Jesus has been said to be with his disciples. The union and intimacy implied by the phrase stands in marked contrast to the description of Judas as the one who betrayed him.  The phrase recalls the heartrending words of Jesus and the narrative comment of St John at the end of the Eucharistic Discourse in Jn 6:70-71~Jesus answered them: Have not I chosen you twelve? And one of you is a devil. Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve. See also Jn 13:10-11, 21-30.

Joh 18:3  Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.

Judas…having received a band of soldiers and servants…cometh thither.  At the supper Jesus, knowing of Judas’ impending treachery, was moved to wash the feet of his disciples as an example of service (Jn 13:1-17). This included the feet of Judas who would soon lift his heel against Jesus (Jn 13:18, see Ps 41:10). Upon completing this task our Blessed Lord said: Amen, amen, I say to you, he that receiveth whomsoever I send receiveth me: and he that receiveth me receiveth him that sent me. St John goes on to write: When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen, I say to you, one of you shall betray me (Jn 13:20-21).

Judas has rejected service to the master who acted as a servant towards him and, also, he has rejected the glory of acting as a representative of that master. No one will receive Christ or the Father through Judas, for he has by his own choice received a band of soldiers and servants from the chief priests and Pharisees and is now in the service of the priests and Pharisees who had previously sent servants to arrest Jesus (Jn 7:32. Note: the word for servants in Jn 7:23 and 18:2 is ὑπηρέτης, subordinates).

18:3 cont.  Judas…a band of soldiers and servants…cometh thither. Again, as in verse 2, there is a marked contrast being drawn. Jesus had often resorted thither (in the garden) together with his disciples (verse 2), now the traitor disciple comes thither with the enemies of Jesus.

18:3 cont. With lanterns and torches and weapons. Our Lord is the light of the world as he himself declared: I am the light of the world. He that followeth me walketh not in darkness, but shall have the light of life (Jn 8:12).  St John tells us that In him was life: and the life was the light of men. And the light shineth in darkness: and the darkness did not comprehend it (Jn 1:4-5). And elsewhere Jesus says: I am come, a light into the world, that whosoever believeth in me may not remain in darkness (Jn 12:46).  But Judas, with Satan in his heart had left the company and intimacy of Jesus, the light of the world, and it was night (see Jn 13:27-30). Judas is now in the darkness of unbelief, willfully blind like the Pharisees he now serves (Jn 9:41).

18:3 cont. Weapons. A good shepherd lays down his life for his sheep (Jn 10:10), but a false one is no better than a thief, and Judas had no concern for the sheep because he was a thief (Jn 12:6), and so, just as a thief enters the sheep pasture to steal and to kill and to destroy (Jn 10:10), Judas enters the garden to do the same.

St Augustine: There (i.e., in the garden) the wolf in sheep’s clothing (Judas) permitted by the deep counsel of the Master of the flock to go among the sheep, learned in what way to disperse the flock, and ensnare the Shepherd.

There is a close connection between the garden scene and the theme of the Good Shepherd. See BLOOD AND WATER by John Paul Heil, pages 17-20.

My next set of notes will be on John 18:4-9.

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March 3: Aquinas’ Catena Aurea on Today’s Gospel (Mark 10:46-52)

Posted by Dim Bulb on March 3, 2011

Ver 46. And they came to Jericho: and as He went out of Jericho with His disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, “Jesus, Thou Son of David, have mercy on me.”48. And many charged him that he should hold his peace: but he cried the more a great deal, “Thou Son of David, have mercy on me.”49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, “Be of good comfort, rise; He calleth thee.”50. And he, casting away his garment, rose, and came to Jesus.51. And Jesus answered and said unto him, “What wilt thou that I should do unto thee?” The blind man said unto Him, “Lord, that I might receive my sight.”52. And Jesus said unto him, “Go thy way; thy faith hath made thee whole.” And immediately he received his sight, and followed Jesus in the way.

Jerome: The name of the city agrees with the approaching Passion of our Lord; for it is said, “And they came to Jericho.” Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem.

It goes on: “And as He went out of Jericho with His disciples, and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the wayside begging.”

Bede: Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out.

We must therefore understand that one of them was the more important, which appears from this circumstance, that [p. 215] Mark has related his name and the name of his father.

Augustine, de Con. Evan., ii, 65: It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle.

It goes on: “And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, Thou Son of David, have mercy upon me.”

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled.  There follows: “And many charged him that he should hold his peace.”

Origen, in Matt. tom. xvi, 13 [ed. note: these preceding words of Origen are necessary to make up the sense: “Next observe, that on the blind man’s crying out, Thou Son of David, have mercy upon me, it was they who went before that charged him that he should hold his peace.” see Luk_18:39]: As if he said, Those who were foremost in believing rebuked him when he cried, “Thou Son of David,” that he might hold his peace, and cease to call Him by a contemptible name, when he ought to say, Son of God, have pity upon me. He however did not cease; wherefore it goes on: “But he cried the more a great deal, Thou Son of David, have mercy upon me;” and the Lord heard his cry; wherefore there follows: “And Jesus stood still, and commanded him to be called.”

But observe, that the blind man, of whom Luke speaks, is inferior to this one; for neither did Jesus call him, nor order him to be called, but He commanded him to be brought to Him, as though unable to come by himself; but this blind man by the command of our Lord is called to Him.

Wherefore it goes on: “And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee;” but he casting away his garment, comes to Him. It goes on: “And he casting away his garment, rose, and came to Jesus.”

Perchance, the garment of the blind man means the veil of blindness and poverty, with which he was surrounded, which he cast away and came to Jesus; and the Lord questions him, as he is approaching.

Wherefore there follows: “And Jesus answered and said unto him, What will thou that I [p. 216] should do unto thee.”

Bede: Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.

Chrys., Hom. in Matt., 56: Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the remedy, in order to stir up others to emulation, and to shew that he who was to be cured was worthy to obtain the grace.

It goes on: “The blind man said unto Him, Lord, that I may receive my sight.”

Bede: For the blind man looks down upon every gift except light, because, whatever a blind man may possess, without light he cannot see what he possesses.

Pseudo-Jerome: But Jesus, considering his ready will, rewards him with the fulfilment of his desire.

Origen: Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He given him health, not on his saying, Son of David, but when he said Rabboni.

Wherefore there follows: “And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Him in the way.”

Theophylact: The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him.

Bede: In a mystical sense, however, Jericho, which means the moon, points out the waning of our fleeting race. The Lord restored sight to the blind man, when drawing near to Jericho, because coming in the flesh and drawing near to His Passion, He brought many to the faith; for it was not in the first years of His Incarnation, but in the few years before He suffered, that He shewed the mystery of the Word to the world.

Pseudo-Jerome: But the blindness in part, brought upon the Jews [Rom_11:25], will in the end be enlightened when He sends unto them the Prophet Elias.

Bede: Now in that on approaching Jericho, He restored sight to one man, and on quitting it to two, He intimated, that before His Passion He preached only to one nation, the Jews, but after His Resurrection and Ascension, through His Apostles He opened the mysteries both of His Divinity and His Humanity to Jews and Gentiles. Mark indeed, in writing that one received his sight, refers to the saving of the Gentiles, that the figure might agree with the salvation of those, whom he instructed in the faith; but Matthew, who wrote his Gospel to the faithful among the Jews, because it was also to reach the knowledge of the Gentiles, fitly says that two received their sight, that He might teach us that the grace of faith belonged to each people.

Therefore, as the Lord was departing with His disciples and a great multitude from Jericho, the blind man was sitting, begging by the way-side; that is, when the Lord ascended into heaven, and many of the faithful followed Him, yea when all the elect from the beginning of the world entered together with Him the gate of heaven [ed. note: This refers to the opinion that by the descent of our Lord into hell, the Patriarchs were freed from the limbus Patrum, where they had been confined, and were carried by Him into a place of happiness; see authorities quoted in Pearson on the Creed, Art. 5], presently the Gentile people began to have hope of its own illumination; for it now sits begging by the wayside, because it has not entered upon and reached the path of truth.

Pseudo-Jerome: The people of the Jews also, because it kept the Scriptures and did not fulfill them, begs and starves by the wayside; but he cries out, “Son of David, have mercy upon me,” because the Jewish people are enlightened by the merits of the Prophets. Many rebuke him that he may hold his peace, that is, sins and devils restrain the cry of the poor; and he cried the more, because when the battle waxes great, hands are to be lifted up with crying to the Rock of help, that is, Jesus of Nazareth.

Bede: Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to be enlightened should call upon Christ. The fury of those who attacked Him, however, could not deprive of salvation those who were fore-ordained to life. And He heard the blind man’s cry as He was passing, but stood when He restored his sight, because by His Humanity He pitied him, who by the power of His Divinity has driven away the darkness from our mind; for in that Jesus was born and suffered for our sakes, He as it were passed by, because this action is temporal; but when God is said to stand, it means, that, Himself without change, He sets in order all changeable things. But the Lord calls the blind man, who cries to Him, when He sends the word of faith to the people of the Gentiles by preachers; and they call on the blind man to be of good cheer and to rise, and bid him come to the Lord, when by preaching to the simple, they bid them have hope of salvation, and rise from the sloth of vice, and gird themselves for a life of virtue.

Again, he throws away his garment and leaps, who, throwing aside the bonds of the world, with unencumbered pace hastens to the Giver of eternal light.

Pseudo-Jerome: Again, the Jewish people comes leaping, stripped of the old man, as a hart [red stag, male deer] leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and raises itself to heights of holiness. How consistent also is the order of salvation. First we heard by the Prophets, then we cry aloud by faith, next we are called by Apostles, we rise up by penitence, we are stripped of our old garment by baptism, and of our choice we are questioned. Again, the blind man when asked requires, that he may see the will of the Lord.

Bede: Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, “Thy faith hath saved thee.” But he sees and follows who works what his understanding tells him is good; for he follow Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shews us what bitter feelings the return thither will cost us.

Theophylact: Further, it says that he followed the Lord in the way, that is, in this life, because, after it, all are excluded who follow Him not here, by working His commandments.

Pseudo-Jerome: Or, this is the way of which He said, “I am the Way, the Truth, and the Life.” This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and consolation.

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Pope John Paul II’s Commentary/Meditation on Psalm 33 (32)

Posted by Dim Bulb on March 3, 2011

Psalm 33 in most modern bibles was identified as Psalm 32 in the Latin Vulgate and Greek Septuagint.

JOHN PAUL II
GENERAL AUDIENCE

Wednesday 8 August 2001

Psalm 32 [33]
Hymn of joy and acclamation to God’s Providence

1. Psalm 32 [33], which has 22 verses, the same number as the letters of the Hebrew alphabet, is a hymn of praise to the Lord of the universe and of history. A quiver of joy runs through it from the very first lines: “Rejoice, in the Lord, you just! Praiie from the upright is fitting. Praise the Lord with the lyre, make melody to him with the harp of ten strings! Sing to the Lord a new song, play skilfully on the strings, with loud shouts” (vv. 1-3). This acclamation (tern’ah) is accompanied by music and expresses an interior voice of faith and hope, of joy and trust. The hymn is “new,” not only because it renews the certainty of the divine presence within creation and human events, but also because it anticipates the perfect praise that will be intoned on the final day of salvation, when the Kingdom of God will have attained its glorious realization.

St Basil looks longingly toward this final fulfilment in Christ when he explains this passage:  “In general, “new’ means something unusual or which has only recently come into existence. If you think of the astounding, unimaginable way of the Incarnation of the Lord, you would have to sing a new and unheard of song. And if you review the regeneration and renewal of all humanity, surrendered of old to sin, and proclaim the mysteries of the Resurrection, then you too would sing a new and unusual canticle” (Homily on Psalm 32,2; PG 29, 327). In short, according to St Basil, the Psalmist’s invitation:  “Sing to God a new song” means for believers in Christ:  “Do not honour God ccording to the ancient custom of the “letter’, but in the newness of the “spirit’. Indeed, he who does not understand the Law externally but recognizes the “spirit’ in it sings a “new song’ (ibid.)

2. In its central part, the hymn is articulated in three parts that form a trilogy of praise. In the first (cf. vv. 6-9), the creative word of God is celebrated. The wonderful architecture of the universe, like a cosmic temple, did not arise or develop from a struggle among gods, as some cosmogonies of the ancient Near East suggested, but from the basis of effective divine word. Just as the first page of Genesis teaches (cf. Gn 1):  “God said … and it was so”. In fact the Psalmist repeats:  “For he spoke, and it came to be, commanded, and it stood forth” (Ps 32,9).

The man of prayer gives special importance to control of the sea waters, since in the Bible they are the sign of chaos and evil. Despite its limits, the world is preserved in being by the Creator who, as mentioned in the Book of Job, commands the sea to halt at the seashore:  “Thus far shall you come, and no farther, and here shall your proud waves be stayed” (Jb 38,11).

3. The Lord is also the sovereign of human history, as stated in the second part of Psalm 32 [33], in verses 10-15. With vigorous antithesis, the plans of terrestrial powers are opposed to the wonderful design that God is tracing in history. Human programmes, intended as alternatives, introduce injustice, evil and violence, rising up against the divine plan of justice and salvation. And, despite short-lived and apparent successes, they are reduced to mere machinations, destined to dissolution and failure. It is summed up in the biblical Book of Proverbs:  “Many are the plans in a man’s heart, but it is the purpose of the Lord that will be established” (Prv 19,21). Similarly, the Psalmist reminds us that, from heaven, his transcendent dwelling, God follows all humanity’s ways, even the foolish and the absurd, and intuits all the secrets of the human heart.

“Wherever you go, whatever you do, whether in darkness, or in the light of day, God’s eye sees you,” St Basil comments (Homily on Psalm 32,8 PG 29, 343). Happy will be the people who, accepting the divine revelation, observes its instructions for life, following its paths through history. In the end, only one thing endures:  “The plan of the Lord stands for ever, the thoughts of his heart to all generations” (Ps 32,11).

4. The third and last part of the Psalm (cf. vv. 16-22) takes up again, from two new angles, the topic of the unique lordship of God over human affairs. On one hand, he invites the powerful not to be deluded by the military force of armies and cavalry. Then he invites the faithful, often oppressed, starving and on the brink of death to hope in the Lord who will not let them fall into the abyss of destruction. In this way, the “catechetical” function of the Psalm is also revealed. It is transformed into a call to faith in a God who is not indifferent to the arrogance of the powerful and is close to the weakness of humanity, raising it and sustaining it if it is confident, if it entrusts itself to him, if it raises its prayer and praise to him.

“The humility of those who serve God” – St Basil further explains – “shows that they hope in his mercy. Indeed, anyone who does not trust his own great enterprises or expect to be justified by his own works, sees in God’s mercy his only hope for salvation” (Homily on Psalm 32,10; PG 29,347).

5. The Psalm ends with an antiphon that has become part of the well-known Te Deum hymn:  “May your kindness always be upon us Lord, for we have hoped in you” (v. 22). Divine grace and human hope meet and embrace. Indeed, God’s loving faithfulness (according to the meaning of the original Hebrew word used here, hésed), envelops, warms and protects us like a mantle, offering serenity and giving our faith and hope a sound foundation.

Posted in Bible, Catholic, Christ, Devotional Resources, John Paul II Catechesis, liturgy, Notes on the Lectionary, NOTES ON THE PSALMS, PAPAL COMMENTARY ON THE PSALMS, Quotes, Scripture | Tagged: , , , , | 11 Comments »

 
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