The lyrics and translation are as follows:
Hail Mary, full of grace, the Lord is with thee.
Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.
Amen
Áve María, grátia pléna, Dóminus técum.
Benedícta tu in muliéribus, et benedíctus frúctus véntris túi, Iésus.
Sáncta María, Máter Déi, óra pro nóbis peccatóribus, nunc et in hóra mórtis nóstrae.
Ámen.
Msgr. Esseff continues his reflections in the Chapel of the Apparitions in Paray le Monial, France.Podcast: Play in new window | Download (Duration: 17:21 — 15.9MB) | Embed
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of lies and the force of truth. It’s a collision that is occurring throughout the world.for more visit Msgr. Esseff’s website : Building A Kingdom of Love
It is very good and holy to consider the passion of our Lord, and to meditate on it, for by this sacred path we reach union with God. In this most holy school we learn true wisdom, for it was there that all the saints learned it.-St. Paul of the Cross
I want to set myself on fire with love…I want to be entirely on fire with love…and I want to know how to sing in the fire of love.-St. Paul of the Cross
Look upon the face of the Crucified, who invites you to follow Him. He will be a Father, Mother–everything to you.-St. Paul of the Cross
I hope that God will save me through the merits of the Passion of Jesus. The more difficulties in life, the more I hope in God. By God’s grace I will not lose my soul, but I hope in His mercy.-St. Paul of the Cross
Christ Crucified is a work of love. The miracle of miracles of love. The most stupendous work of the love of God. The bottomless sea of the love of God, where virtues are found, where one can lose oneself in love and sorrow. A sea and a fire or a sea of fire. The most beneficial means of abandoning sin and growing in virtue, and so in holiness.-St. Paul of the Cross
At holy Communion I had much sweetness. My dear God gave me infused knowledge of the joy which the soul will have when we see him face to face, when we will be united with Him in holy love. Then I felt sorrow to see Him offended and I told Him that I would willingly be torn to pieces for a single soul. Indeed, I felt that I would die when I saw the loss of so many souls who do not experience the fruit of the Passion of Jesus.-St. Paul of the Cross
Oh my good God, how gentle You are! How sweet You are! Oh dear cross, I embrace you and press you to my heart!-St. Paul of the Cross
May the mercy of God grant you still more time in life so that you can become completely crucified with the Divine Spouse by means of mystical death, death to everything that is not God, with a continual detachment from all created things, wholly concealed in the divine bosom of the celestial Father in true inner solitude. Do not live any longer in yourself, but let Jesus Christ live in you in such a way that the virtue of this Divine Savior may be resplendent in all your actions, in order that all may see in you a true portrait of the Crucified and sense the sweetest fragrance of the holy virtues of the Lord, in interior and exterior modesty, in patience, in gentleness, suffering, charity, humility, and in all others that follow. -St. Paul of the Cross
VATICAN CITY, 19 OCT 2011 (VIS) –
Some 20,000 pilgrims attended Benedict XVI’s general audience, which was held this morning in St. Peter’s Square. Continuing a series of catecheses dedicated to the Psalms, the Holy Father focused his attention on Psalm 136, “a great hymn of praise which celebrates the Lord in the many and repeated manifestations of His goodness down human history”.
The Pope explained how, in Jewish tradition, this Psalm is sung at the end of the Passover supper, and therefore it was probably also pronounced by Jesus at the last Passover He celebrated with His disciples. The text enumerates God’s many interventions in favour of His people “and each proclamation of a salvific action by the Lord is answered by an antiphon reiterating the main cause for praise: God’s eternal love, a love which, according to the Hebrew term used, implies faithfulness, mercy, goodness, grace and tenderness”.
God is first presented as “He Who ‘does great wonders’, first among them that of the creation: heaven, earth and stars. … With the creation the Lord shows Himself in all His goodness and beauty. He commits Himself to life, revealing a desire for good whence all other salvific actions arise”.
The Psalm goes on to consider God’s manifestations in history, evoking the great moment when the Israelites were freed from slavery in Egypt. The forty years of wandering in the desert were “a decisive period for Israel which, allowing itself to be guided by the Lord, learned to live on faith, obedient and docile to the laws of God. Those were difficult years, marked by the harshness of life in the desert, but also a happy time of confidence and filial trust in the Lord”.
“The history of Israel has known exhilarating moments of joy, of fullness of life, of awareness of the presence of God and His salvation”, said the Pope. “But it has also been marked by episodes of sin, painful periods of darkness and profound affliction. Many were the adversaries from whom the Lord liberated His people”. The Psalm speaks of these events, in particular the Babylonian exile and the destruction of Jerusalem, “when it seemed that Israel had lost everything, even its own identity, even its trust in the Lord. However, God remembers, and frees. The salvation of Israel and of all mankind is bound to the Lord’s faithfulness, to His memory. While man forgets easily, God remains faithful: His memory is a precious casket containing that ‘love which endures forever’ about which our Psalm speaks”.
The Psalm concludes by reminding us that God feeds His creatures, “caring for life and giving
bread. … In the fullness of time the Son of God became man to give life, for the salvation of each one of us; and He continues to gives Himself as bread in the mystery of the Eucharist, so as to draw us into His covenant, which makes us children. So great is God’s merciful goodness, the sublimity of His ‘love which endures forever'”. In conclusion the Pope read a quote from the First Letter of St. John, advising the faithful to bear it in mind in their prayers: “See what love the Father has given us, that that we should be called children of God; and that is what we are”.
AG/ VIS 20111019 (560)
raise the Lord, for he is good: for his mercy endures for ever.
2 Praise the God of gods: for his mercy endures for ever.
3 Praise the Lord of lords: for his mercy endures for ever.
4 Who alone does great wonders: for his mercy endures for ever.
5 Who made the heavens in understanding: for his mercy endures for ever.
6 Who established the earth above the waters: for his mercy endures for ever.
7 Who made the great lights: for his mercy endures for ever.
8 The sun to rule the day: for his mercy endures for ever.
9 The moon and the stars to rule the night: for his mercy endures for ever.
10 Who smote Egypt with their firstborn: for his mercy endures for ever.
11 Who brought out Israel from among them: for his mercy endures for ever.
12 With a mighty hand and with a stretched out arm: for his mercy endures for ever.
13 Who divided the Red Sea into parts: for his mercy endures for ever.
14 And brought out Israel through the midst thereof: for his mercy endures for ever.
15 And overthrew Pharao and his host in the Red Sea: for his mercy endures for ever.
16 Who led his people through the desert: for his mercy endures for ever.
17 Who smote great kings: for his mercy endures for ever.
18 And slew strong kings: for his mercy endures for ever.
19 Sehon king of the Amorrhites: for his mercy endures for ever.
20 And Og king of Basan: for his mercy endures for ever.
21 And he gave their land for an inheritance: for his mercy endures for ever.
22 For an inheritance to his servant Israel: for his mercy endures for ever.
23 For he was mindful of us in our affliction: for his mercy endures for ever.
24 And he redeemed us from our enemies: for his mercy endures for ever.
25 Who gives food to all flesh: for his mercy endures for ever.
26 Give glory to the God of heaven: for his mercy endures for ever. Give glory to the Lord of lords: for his mercy endures for ever.
Mark Hart “The Bible Geek” talks to us about the importance of St. LukePodcast: Play in new window | Download (Duration: 24:29 — 22.4MB) | Embed
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Luke was a Greco-Syrian physician who lived in the Greek city of Antioch in Ancient Syria.
His earliest notice is in Paul’s Epistle to Philemon, verse 24. He is also mentioned in Colossians 4:14 and 2 Timothy 4:11, two works commonly ascribed to Paul. The next earliest account of Luke is in the Anti-Marcionite Prologue to the Gospel of Luke, a document once thought to date to the 2nd century, but which has more recently been dated to the later 4th century.
If one accepts that Luke was in fact the author of the Gospel bearing his name and also the Acts of the Apostles, certain details of his personal life can be reasonably assumed. While he does exclude himself from those who were eyewitnesses to Jesus’ ministry, he repeatedly uses the word “we” in describing the Pauline missions in Acts of the Apostles, indicating that he was personally there at those times.[9]Epiphanius states that Luke was one of the Seventy (Panarion 51.11), and John Chrysostom indicates at one point that the “brother” Paul mentions in 2 Corinthians 8:18 is either Luke or Barnabas. J. Wenham asserts that Luke was “one of the Seventy, the Emmaus disciple, Lucius of Cyrene and Paul’s kinsman.” Not all scholars are as confident of all of these attributes as Wenham is, not least because Luke’s own statement at the beginning of the Gospel of Luke (1:1–4) freely admits that he was not an eyewitness to the events of the Gospel.
There is similar evidence that Luke resided in Troas, the province which included the ruins of ancient Troy, in that he writes in Acts in the third person about Paul and his travels until they get to Troas, where he switches to the first person plural. The “we” section of Acts continues until the group leaves Philippi, when his writing goes back to the third person. This change happens again when the group returns to Philippi. There are three “we sections” in Acts, all following this rule. Luke never stated, however, that he lived in Troas, and this is the only evidence that he did.
The composition of the writings, as well as the range of vocabulary used, indicate that the author was an educated man. The quote in the Letter of Paul to the Colossians differentiating between Luke and other colleagues “of the circumcision”[10] has caused many to speculate that this indicates Luke was a Gentile. If this were true, it would make Luke the only writer of the New Testament who can clearly be identified as not being Jewish. However, that is not the only possibility. The phrase could just as easily be used to differentiate between those Christians who strictly observed the rituals of Judaism and those who did not.[9]
Luke died at age 84 in Boeotia, according to a “fairly early and widespread tradition”.[11] According to Nikiphoros-Kallistos Xanthopoulos (Eccles. History XIVth c. AD., Migne P.G. 145, 876) and others, Luke’s Tomb was located in Thebes (Greece), from whence his relics were transferred to Constantinople in the year 357.
Luke as a historian
Most scholars understand Luke’s works (Luke-Acts) in the tradition of Greek historiography. The preface of The Gospel of Luke (1:1-4) drawing on historical investigation is believed to have identified the work to the readers as belonging to the genre of history. There is some disagreement about how best to treat Luke’s writings, with some historians regarding Luke as highly accurate, and others taking a more critical approach.Archaeologist Sir William Ramsay wrote that “Luke is a historian of the first rank; not merely are his statements of fact trustworthy…[he] should be placed along with the very greatest of historians.” Professor of classics at Auckland University, E.M. Blaiklock, wrote: “For accuracy of detail, and for evocation of atmosphere, Luke stands, in fact, with Thucydides. The Acts of the Apostles is not shoddy product of pious imagining, but a trustworthy record…it was the spadework of archaeology which first revealed the truth.” New Testament scholar Colin Hemer has made a number of advancements in understanding the historical nature and accuracy of Luke’s writings.
Luke as an artist
Another Christian tradition states that he was the first icon painter. He is said to have painted pictures of the Virgin Mary (for example, The Black Madonna of Częstochowa or Our Lady of Vladimir) and of Peter and Paul. Thus late medieval Guilds of St Luke in the cities of Flanders, or the “Accademia di San Luca” (Academy of St. Luke) in Rome–imitated in many other European cities during the 16th century–gathered together and protected painters. The tradition that Luke painted icons of Mary and Jesus has been common, particularly in Eastern Orthodoxy. The tradition also has support from the Saint Thomas Christiansof India who claim to still have one of the Theotokos icons that St. Luke painted and which St. Thomas brought to India.New Testament books
- See also Gospel of Luke and Acts of the Apostles
Some scholars attribute to Luke the third Gospel and the Acts of the Apostles, which is clearly meant to be read as a sequel to the Gospel account. Other scholars question Luke’s authorship of these books. Many secular scholars give credit to Luke’s abilities as a historian. Both books are dedicated to oneTheophilus and no scholar seriously doubts that the same person wrote both works, though neither work contains the name of its author.
Many argue that the author of the book must have been a companion of the Apostle Paul, because of several passages in Acts written in the first person plural (known as the We Sections). These verses seem to indicate the author was traveling with Paul during parts of his journeys. Some scholars report that, of the colleagues that Paul mentions in his epistles, the process of elimination leaves Luke as the only person who fits everything known about the author of Luke/Acts.
Additionally, the earliest manuscript of the Gospel, dated circa AD 200, ascribes the work to Luke; as did Irenaeus, writing circa AD 180; and the Muratorian fragment from AD 170. Scholars defending Luke’s authorship say there is no reason for early Christians to attribute these works to such a minor figure if he did not in fact write them, nor is there any tradition attributing this work to any other author.
The ox as symbol of St. LukeIn traditional depictions, such as paintings, evangelist portraits and church mosaics, St. Luke is often accompanied by an ox or bull, usually having wings. Also, only the symbol may be shown, especially when in a combination of those of all Four Evangelists.
A Prayer to Gerard Majella
Saint Gerard Majella April 6, 1726, Muro Lucano, Basilicata – October 16, 1755, He is the saint whose intercession is requested for children (and unborn children in particular), childbirth, mothers (and expectant mothers in particular), motherhood, falsely accused people, good confessions, lay brothers and just about anyone who desires the comfort of an understanding heart.
When he was born, he was given the name Gerard. He was the son of a tailor who died when Gerard was twelve, leaving the family in poverty. His mother then sent him to her brother so that he could teach Gerard how to sew and help the business. During this time, he was abused by a man whom his uncle sent to help him. He kept silent, but soon his uncle found out and the man who taught him resigned from the job. He loved to be like Jesus Crucified and tried at all costs to suffer. . He joined the Congregation of the Most Holy Redeemer in 1749. When falsely accused by a pregnant woman of being the father of her child, he retreated to silence. She later recanted and cleared him, and thus began his association as patron of all aspects of pregnancy. He was reputed to have bilocation and read consciences. His last will consisted of a small note on the door of his cell saying, “Here the will of God is done, as God wills, and as long as God wills.“ He died on October 16, 1755 in Caposele of tuberculosis, aged 29.
This very short synposis of his life does not do him justice, for more details of his life and so much more visit the website of the Redemptorists.
I found the best way to really know St. Gerard is to pray with him. For a fuller listing of prayers and a novena to St. Gerard visit his Discerning Hearts page
O good Saint Gerard, powerful intercessor before God and Wonderworker of our day, I call upon thee and seek thy aid. Thou who on earth didst always fulfill God’s designs, help me to do the holy Will of God. Beseech the Master of Life, from Whom all paternity proceedeth, to render me fruitful in offspring, that I may raise up children to God in this life and heirs to the Kingdom of His Glory in the world to come. Amen.
O almighty and Everlasting God Who through the operation of the Holy Christ, didst prepare the body and soul of the glorious Virgin Mary to be a worthy dwelling place of Thy divine Son; and, through the operation of the same Holy Ghost, didst sanctify Saint John the Baptist, while still in his mother’s womb; hearken to the prayers of Thy humble servant who implore thee, through the intercession of Saint Gerard, to protect her (me); that it may be cleansed by the saving water of baptism and, after a Christian life on earth, it may with its mother, attain everlasting bliss in Heaven. Amen.
For a Sick ChildO Saint Gerard, who, like the Savior, loved children so tenderly and by your prayers freed many from disease and even from death; graciously look down upon the distressed parents who plead with thee for their child’s health if such be the Will, of God. Present their promise to God to bring up the child a good Christian and to guard it by word and example against the fatal leprosy of sin. This favor we implore thee, O sainted Brother, through the tender love with which Jesus and Mary blessed thy own innocent childhood. Amen.
O Sainted Brother Gerard, whose heart went out to the unfortunate; who relieved so many poor, healed so many sick, comforted so many afflicted; behold me worried and troubled as I kneel at thy feet. In vain to turn to men to seek consolation and help; therefore, do I have recourse to thee thou who art so powerful in heaven. Graciously assist me, Saint Gerard, that being freed from this trial or strengthened to bear it for the love of God, I may praise and thank God and serve Him with greater love and fervor. Amen.
When in Rome, during the Wednesday audience, we saw them bring out a statue of St. Gerard to be blessed by our Holy Father, Pope Benedict. Of course, it would be blessed along with an image of Our Lady. I am sure wherever this statue is now, there are many candles lit requesting this wonderful saints intercession. May all their prayers be answered. St. Gerard Majella, pray for us.A Prayer to Gerard Majella
Saint Gerard Majella April 6, 1726, Muro Lucano, Basilicata – October 16, 1755, He is the saint whose intercession is requested for children (and unborn children in particular), childbirth, mothers (and expectant mothers in particular), motherhood, falsely accused people, good confessions, lay brothers and just about anyone who desires the comfort of an understanding heart.
When he was born, he was given the name Gerard. He was the son of a tailor who died when Gerard was twelve, leaving the family in poverty. His mother then sent him to her brother so that he could teach Gerard how to sew and help the business. During this time, he was abused by a man whom his uncle sent to help him. He kept silent, but soon his uncle found out and the man who taught him resigned from the job. He loved to be like Jesus Crucified and tried at all costs to suffer. . He joined the Congregation of the Most Holy Redeemer in 1749. When falsely accused by a pregnant woman of being the father of her child, he retreated to silence. She later recanted and cleared him, and thus began his association as patron of all aspects of pregnancy. He was reputed to have bilocation and read consciences. His last will consisted of a small note on the door of his cell saying, “Here the will of God is done, as God wills, and as long as God wills.“ He died on October 16, 1755 in Caposele of tuberculosis, aged 29.
This very short synposis of his life does not do him justice, for more details of his life and so much more visit the website of the Redemptorists.
I found the best way to really know St. Gerard is to pray with him. For a fuller listing of prayers and a novena to St. Gerard visit his Discerning Hearts page
O good Saint Gerard, powerful intercessor before God and Wonderworker of our day, I call upon thee and seek thy aid. Thou who on earth didst always fulfill God’s designs, help me to do the holy Will of God. Beseech the Master of Life, from Whom all paternity proceedeth, to render me fruitful in offspring, that I may raise up children to God in this life and heirs to the Kingdom of His Glory in the world to come. Amen.
O almighty and Everlasting God Who through the operation of the Holy Christ, didst prepare the body and soul of the glorious Virgin Mary to be a worthy dwelling place of Thy divine Son; and, through the operation of the same Holy Ghost, didst sanctify Saint John the Baptist, while still in his mother’s womb; hearken to the prayers of Thy humble servant who implore thee, through the intercession of Saint Gerard, to protect her (me); that it may be cleansed by the saving water of baptism and, after a Christian life on earth, it may with its mother, attain everlasting bliss in Heaven. Amen.
For a Sick ChildO Saint Gerard, who, like the Savior, loved children so tenderly and by your prayers freed many from disease and even from death; graciously look down upon the distressed parents who plead with thee for their child’s health if such be the Will, of God. Present their promise to God to bring up the child a good Christian and to guard it by word and example against the fatal leprosy of sin. This favor we implore thee, O sainted Brother, through the tender love with which Jesus and Mary blessed thy own innocent childhood. Amen.
O Sainted Brother Gerard, whose heart went out to the unfortunate; who relieved so many poor, healed so many sick, comforted so many afflicted; behold me worried and troubled as I kneel at thy feet. In vain to turn to men to seek consolation and help; therefore, do I have recourse to thee thou who art so powerful in heaven. Graciously assist me, Saint Gerard, that being freed from this trial or strengthened to bear it for the love of God, I may praise and thank God and serve Him with greater love and fervor. Amen.
When in Rome, during the Wednesday audience, we saw them bring out a statue of St. Gerard to be blessed by our Holy Father, Pope Benedict. Of course, it would be blessed along with an image of Our Lady. I am sure wherever this statue is now, there are many candles lit requesting this wonderful saints intercession. May all their prayers be answered. St. Gerard Majella, pray for us.Podcast (devotionals-prayers): Play in new window | Download (Duration: 1:00 — 940.9KB) | Embed
St. Teresa of Avila was a Carmelite nun and a Spanish mystic. She is also known as “St. Teresa of Jesus” or the “Great St. Teresa” to distinguish her from another Carmelite nun, St. Therese of Lisieux (1873-1897) known as “The Little Flower. St. Teresa of Avila is a very much-loved contemplative Catholic saint
She was Teresa de Cepeda y Ahumada, a child of a noble family, born on March 28, 1515 at Avila in Castile. Her mother died when she was fifteen. This event upset her so much that her father sent her to an Augustinian convent in Avila. Her father brought her home after a year and a half when she became ill. After being exposed to monastic life she wished to become a nun, which her father forbade as long as he was living. At the age or twenty or twenty-one she secretly left home and entered the Incarnation of the Carmelite nuns in Avila, after which her father dropped his opposition.
Much of St. Teresa’s life was plagued by illness. In 1538 it appears she suffered from malaria when her father took her from the convent and placed her under doctors care. Despite of this she remained ill and undertook experimental cures by a woman in the town of Becedas. These methods left her in a coma for three days and not able to walk for three years. It was during this time of illness and convalescence that she took to daily mental prayer, which led to her experiences with mystical prayer. She credited her recovery to St. Joseph.
St. Teresa never sought out the mystical experiences that she experienced, but resigned herself to God’s will and considers the experiences a divine blessing. She spent long hours in meditation that she called the “prayer of quiet” and the “prayer of union.” During such prayers she frequently went into a trance, and at times entered upon mystical flights in which she would feel as if her soul were lifted out of her body. She said ecstasy was like a “detachable death” and her soul became awake to God as never before when the faculties and senses are dead.
St. Teresa being a contemplative is well known for her discussion on the grades of prayer through which the soul is focused upon the love of God passes before reaching the “central mansion” of the soul, where Christ lives. She distinguished sharply between the essence of mysticism, which is loving the contemplation of God infused by God’s own love and grace, and the tangential phenomena that may accompany the contemplative life, such as visions, audible sensations, ecstasy, levitation, and stigmata. She, as others, believed that Satan could manipulate such phenomena to corrupt the gullible even when they come from God. St. Teresa felt that the Devil could twist such things in order to cause the individual to be more concerned with these manifestations than with their true mission of loving God entirely.
Although St. Teresa warned against taking the powers of the Devil too seriously, and advised that his powers should be despised (tener en poco). She said Satan was constantly active against Christians, especially the contemplative, trying intensely to block them from their goal of achieving absolute union with God. Although the Devil was powerless against the defense that Christ builds up in a faithful soul, he will rush in at the person’s weakness moments to suggest things that appear reasonable and good but invariably result in feelings of confusion, worthlessness and disgust. He put for ingeniously devised temptations: he encourages self-righteousness and false humility and discourages us from prayer; he causes us to feel guilty for
having received God’s grace and to labor under the impossible burden of trying to earn it; he makes us ill- tempered toward others; he creates illusions and distractions in the intellect; he inspires the doubt and fear that the understanding that we are granted in contemplation is an illusion. Sometimes we feel that we have lost control of our souls, as if demons are tossing us back and forth like balls. Sometimes we feel that we have made no progress, but even when the boat is becalmed, God is secretly stirring in the sails and moving us along.
In 1562, against opposition, she founded a convent in Avila with stricter rules that those that prevailed in Carmelite monasteries. She was determined to establish a small community that would follow the Carmelite contemplative life, especially unceasing prayer. In 1567 she was given permission to establish other convents, and eventually founded seventeen others. She dedicated herself to reforming the Carmelite order. When St. Teresa was fifty-three she met the twenty-six-year-old St. John of the Cross, who was dedicated to reforming the male Carmelite monasteries. Following a period of turbulence within the Carmelites, from 1575 to 1580, the Discalced Reform was recognized as separate.
As St. Teresa was traveling about Spain founding her reformed Carmelite convents her pen was busy too. All of her books have become spiritual classics. Life, her first work and autobiography written in 1565, describes how she experienced a spiritual marriage with Christ as bridegroom to the soul; she had this experience on November 18, 1572. Following this experience she wrote The Way of Perfection (1573), about the life of prayer. This was followed by The Interior Castle (1577), her best-known work, in which she presents a spiritual doctrine using a castle to symbolize the interior life. This latter book was revealed to her on Trinity Sunday, 1577, in which she saw a crystal globe like a castle that contained seven rooms; the seventh, in the center, held the King of Glory. One approached the center, which represents the Union with God, by going through the other rooms of Humility, Practice of Prayer, Meditation, Quiet, Illumination, and Dark Night.
After founding her last convent at Burgos, in 1582, St. Teresa returned in very poor health to Avila. The difficult journey proved to have been too much for her frail condition. She took to her deathbed upon her arrival at the convent and died three days later on October 4, 1582. The next day the Gregorian Calendar went into effect, thus dropping ten days and making her death on October 14. Her feast day is October 15.
St. Teresa was canonized in 1662 by Pope Gregory XV and was declared doctor of the Church, the first woman so honored, in 1970 by Pope Paul VI – The Mystica
HUMAN HISTORY IS A HISTORY OF SALVATION – Psalm 126
VATICAN CITY, OCT. 12, 2011 (Zenit.org).- Here is a translation of the Italian-language catechesis Benedict XVI gave today during the general audience held in St. Peter’s Square. The Pope today continued his catecheses on prayer with a reflection on Psalm 126.
* * *
Dear brothers and sisters,
In the previous catecheses, we have meditated on a number of psalms of lament and of trust. Today, I would like to reflect with you on a notably joyous psalm, a prayer that sings with joy the marvels of God. It is Psalm 126 — according to Greco-Latin numbering, 125 — which extols the great things the Lord has done with His people, and which He continues to do with every believer.
The psalmist begins the prayer in the name of all Israel by recalling the thrilling experience of salvation:
“When the Lord restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy” (Verses 1-2a).
The psalm speaks of “restored fortunes”; that is, restored to their original state in all their former favorability. It begins then with a situation of suffering and of need to which God responds by bringing about salvation and restoring the man who prays to his former condition; indeed, one that is enriched and even changed for the better. This is what happens to Job, when the Lord restores to him all that he had lost, redoubling it and bestowing upon him an even greater blessing (cf. Job 42:10-13), and this is what the people of Israel experience in returning to their homeland after the Babylonian exile.
This psalm is meant to be interpreted with reference to the end of the deportation to a foreign land: The expression “restore the fortunes of Zion” is read and understood by the tradition as a “return of the prisoners of Zion.” In fact, the return from exile is paradigmatic of every divine and saving intervention, since the fall of Jerusalem and the deportation into Babylon were devastating experiences for the Chosen People, not only on the political and social planes, but also and especially on the religious and spiritual ones. The loss of their land, the end of the davidic monarchy and the destruction of the Temple appear as a denial of the divine promises, and the People of the Covenant, dispersed among the pagans, painfully question a God who seems to have abandoned them.
Therefore, the end of the deportation and their return to their homeland are experienced as a marvelous return to faith, to trust, to communion with the Lord; it is a “restoring of fortunes” that involves a conversion of heart, forgiveness, re-found friendship with God, knowledge of His mercy and a renewed possibility of praising Him (cf. Jeremiah 29:12-14; 30:18-20; 33:6-11; Ezekiel 39:25-29). It is an experience of overflowing joy, of laughter and of cries of jubilation, so beautiful that “it seems like a dream.” Divine help often takes surprising forms that surpass what man is able to imagine; hence the wonder and joy that are expressed in this psalm: “The Lord has done great things.” This is what the nations said, and it is what Israel proclaims:
“Then they said among the nations,
‘the Lord has done great things for them.’
The Lord has done great things for us;
we are glad” (Verses 2b-3).
God performs marvelous works in the history of men. In carrying out salvation, He reveals Himself
to all as the powerful and merciful Lord, a refuge for the oppressed, who does not forget the cry of the poor (cf. Psalm 9:10,13), who loves justice and right and of whose love the earth is filled (cf. Psalm 33:5). Thus, standing before the liberation of the People of Israel, all the nations recognize the great and marvelous things God has accomplished for His People, and they celebrate the Lord in His reality as Savior.
And Israel echoes the proclamation of the nations, taking it up and repeating it once more — but as the protagonist — as a direct recipient of the divine action: “The Lord has done great things for us”; “for us” or even more precisely, “with us,” in hebrew ‘immanû, thus affirming that privileged relationship that the Lord keeps with His chosen ones, and which is found in the nameEmmanuel, “God with us,” the name by which Jesus would be called, His complete and full revelation (cf. Matthew 1:23).
Dear brothers and sisters, in our prayer we should look more often at how, in the events of our own lives, the Lord has protected, guided and helped us, and we should praise Him for all He has done and does for us. We should be more attentive to the good things the Lord gives to us. We are always attentive to problems and to difficulties, and we are almost unwilling to perceive that there are beautiful things that come from the Lord. This attention, which becomes gratitude, is very important for us; it creates in us a memory for the good and it helps us also in times of darkness. God accomplishes great things, and whoever experiences this — attentive to the Lord’s goodness with an attentiveness of heart — is filled with joy. The first part of the psalm concludes on this joyous note. To be saved and to return to one’s homeland from exile are like being returned to life: Freedom opens up to laughter, but is does so together with a waiting for a fulfillment still desired and implored. This is the second part of our psalm, which continues:
raise the 
