prayer Archives

Pope Benedict on Prayer 18 – The Holy Family is the model for the School of Prayer

VATICAN CITY, 28 DEC 2011 (VIS) – Prayer in the Holy Family of Nazareth was the theme of Benedict XVI’s catechesis during today’s general audience, which was held in the Paul VI Hall in the presence of 7,000 pilgrims.

“The house of Nazareth”, the Pope explained, “is a school of prayer where we learn to listen, to meditate, to penetrate the deepest meaning of the manifestation of the Son of God, drawing our example from Mary, Joseph and Jesus”.

“Mary is the peerless model for the contemplation of Christ”, he said. She “lived with her eyes on Christ and treasured His every word. … Luke the Evangelist makes Mary’s heart known to us, her faith, her hope, her obedience, her interior life and prayer, her free adherence to Christ. All of these came from the gift of the Holy Spirit, which descended upon her just as it descended upon the Apostles according to Christ’s promise. This image of Mary makes her a model for all believers”.

Mary’s capacity to live by the gaze of God is “contagious”, the Holy Father went on. “The first to experience this was St. Joseph. … With Mary, and later with Jesus, he began a new rapport with God, he began to accept Him into his life, to enter into His plan of salvation, to do His will”.

Although the Gospel has not preserved any of Joseph’s words, “his is a silent but faithful presence, constant and active. … Joseph fulfilled his paternal role in all aspects”. In this context, the Pope explained how Joseph had educated Jesus to pray, taking Him to the synagogue on Saturdays and guiding domestic prayer in the morning and evening. “Thus, in the rhythm of the days spent in Nazareth, between Joseph’s humble dwelling and his workshop, Jesus learned to alternate pray and work, also offering up to God the fatigue by which they earned the bread the family needed”.

Benedict XVI then turned his attention to the pilgrimage of Mary, Joseph and Jesus to the Temple in Jerusalem, as narrated in the Gospel of St. Luke. “The Jewish family, like the Christian family, prays in the intimacy of the home, but it also prays together in the community recognising itself as part of the pilgrim People of God”, he said.

Jesus’ first words – “Why were you searching for me? Did you not know that I must be in my Father’s house” – pronounced when Mary and Joseph found Him sitting among the teachers in the Temple, are a key to understanding Christian prayer. “From that moment, the life of the Holy Family became even richer in prayer, because the profound significance of the relationship with God the Father began to spread from the Heart of the boy (then adolescent, then young man) Jesus to the hearts of Mary and Joseph. The Family of Nazareth was the first model of the Church in which, in the presence of Jesus and thanks to His mediation, a filial rapport with God came to transform even interpersonal relations”.

“The Holy Family”, Benedict XVI concluded, “is an icon of the domestic Church, which is called to pray together. The family is the first school of prayer where, from their infancy, children learn to perceive God thanks to the teaching and example of their parents. An authentically Christian education cannot neglect the experience of prayer. If we do not learn to pray in the family, it will be difficult to fill this gap later. I would, then, like to invite people to rediscover the beauty of praying together as a family, following the school of the Holy Family of Nazareth”.
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“A message of Hope” – Reflections from Msgr. John Esseff – Discerning Hearts

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Msgr. Esseff reflects on Mary’s “yes” to the Archangel Gabriel. He also talks about the violent events in Egypt, Syria and other parts of the Middle East, as well as the tragedy of

the typhoon in the Philippines. He shares his personal experience of being in Peru during the May 1970 earthquake, and how God taught him a very important lesson about how God brings about a greater good.

Msgr. Esseff also talks about the importance of doing God’s will…to love in Truth. How do we know what is authentic love? And he offers a teaching on the angels, in particular, the Guardian Angels.

Be sure to visit Msgr. Esseff’s website: Building A Kingdom of Love

Pope Benedict on Prayer 17 – Trusting in God’s Will

VATICAN CITY, 14 DEC 2011 (VIS) –

In his general audience this morning, the Holy Father dedicated his catechesis to Jesus’ prayer in the context of His healing miracles, focusing particularly on the healing of the deaf man as narrated in the Gospel of St. Mark, and the raising of Lazarus.

The healing of the deaf man “demonstrates that the cures worked by Jesus were connected with the intensity of His relationships, both with others and with the Father”, the Pope said. “With a gesture the Lord touches the sick man’s ears and tongue; that is, the sites of his infirmity. … But the central point of the episode lies in the fact that Jesus, at the very moment He works the cure, directly seeks

His relationship with the Father”, by looking up to heaven. “The narrative shows, then, that human involvement with the sick man led Jesus into prayer. His unique relationship with the Father emerges once again, His identity as Only-begotten Son. In Him, through His person, the healing and beneficial action of God is made present among us”.

The raising of Lazarus also highlights this aspect of Jesus’ dual relationships, His concern for a suffering friend and His filial bond with the Father. “His sincere affection for His friend … is expressed by the fact that Jesus was deeply moved at the sight of the suffering of Martha and Mary, and of all Lazarus’ friends, and in His profoundly human tears as he approaches the grave”, the Pope explained. At the same time, Christ interprets His friend’s death “in relation to His own identity and mission, and the glorification awaiting Him. When He hears news of Lazarus sickness, He says: ‘this illness does not lead to death: rather it is for God’s glory, so that the Son of God may be glorified through it'”.

“The moment when Jesus prays directly to the Father before the tomb is the natural climax of the entire episode”. According to John the Evangelist “Jesus looked upward and said, Father I thank you for having heard me”. This phrase, Benedict XVI explained, “shows us that Jesus had not for a moment ceased His prayer for Lazarus’ life. That prayer was continuous, indeed it strengthened Jesus’ bond with His friend and, at the same time, confirmed His decision to remain in communion with the will of the Father, with His plan of love in which the sickness and death of Lazarus is the place in which the glory of God is made manifest”.

Trusting in God’s will

These episodes, said the Holy Father, help us to understand “that when we ask the Lord for something in prayer, we must not expect an immediate fulfilment of our requests, of our will; rather, we should entrust outsides to the will of the Father, reading events in the perspective of His glory, of His plan of love which is often a mystery to our eyes. Thus in our prayer, request, praise and thanksgiving should fuse together, even when it seems to us that God does not respond to our expectations. Abandoning ourselves to the love of God, which always precedes and accompanies us, is a fundamental principle in our dialogue with Him. … Beyond anything that God may give us when we invoke Him, the greatest gift He can give us is His friendship, His presence, His love”. The giver is more precious than the gift.

“The concern Jesus, true God and true man, feels for others, especially the needy and suffering, … causes Him to turn to the Father. … But the opposite is also true: communion with the Father, constant dialogue with Him, causes Jesus to be attentive to the real-life situations of man, to which He brings the consolation and love of God”.

This profound bond between love for God and love for others must, the Pope concluded, also be part of our own prayers, which “open the door to God, teaching us how to abandon our own selves in order to come close to others, especially in moments of trial, bringing them consolation, hope and light”.

At the end of his catechesis the Holy Father spoke in various languages to greet the more than 7,000 pilgrims gathered in the Paul VI Hall. He expressed his particular appreciation to the people who had contributed to the restoration of the sculpture of “The Resurrection” by Pericle Fazzini, which adorns the Hall. “Following a period of painstaking efforts”, he said, “today we have the joy of being able to admire this work of art and faith in all its original splendour”.

Speaking then in Spanish, Benedict XVI addressed a delegation from the Mexican state of Puebla, expressing the hope that, “with God’s help, I will soon be able to visit you in your country”.

Pope Benedict on Prayer 15 – Jesus’ Prayer – “ Listening, meditating and remaining in silence before the Lord is an art”.”

VATICAN CITY, 30 NOV 2011 (VIS) – This morning’s general audience was celebrated in the Paul VI Hall in the presence of 5,500 faithful. Having recently completed a series of catecheses dedicated to prayer in the Old Testament, the Pope today began a new cycle on the subject of the prayer of Christ which, he said, was “like a hidden canal irrigating His life, relationships and actions, and guiding Him with increasing firmness to the total gift of self, in keeping with the loving plan of God the Father”.

One particularly significant moment of prayer followed the Baptism of Jesus in the Jordan. This, the Pope noted, poses a query as to why Jesus, Who was without sin, should have chosen to submit Himself to John’s Baptism of penance and conversion. John the Baptist himself raised the question, saying “I need to be baptised by you, and do you come to me?”. The Holy Father explained how “by emerging Himself in the Jordan River, Jesus … expressed His solidarity with people who recognise their sins, who chose to repent and change their lives. He helps us to understand that being part of the people of God means entering into a new life, a life in conformity with God. By this gesture Jesus anticipated the cross, beginning His active life by taking the place of sinners, bearing the weight of the sin of all humankind on His shoulders”.

By praying after His Baptism, Jesus demonstrates His intimate bond with the Father, “experiencing His paternity and apprehending the demanding beauty of His love. Speaking to God, Jesus receives confirmation of His mission”, with the words that resound from on high: “This is my son, the Beloved” and with the descent of the Holy Spirit upon Him. “Through prayer”, the Pope said, “Jesus lives in uninterrupted contact with the Father in order to achieve His project of love for mankind”. It is in this profound union with the Father that Jesus made the move for the hidden life of Nazareth to His public ministry.

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Pope Benedict on Prayer 13 – Psalm 119: “Open to hope and permeated with faith”

VATICAN CITY, 9 NOV 2011 (VIS) –

In his general audience this morning Benedict XVI focused his catechesis on Psalm 119, the longest of the Psalms, constructed as an acrostic in which each stanza begins with one of the twenty-two letters of the Hebrew alphabet. Its subject matter is “the Torah of the Lord; that is, His Law, a term which in its broadest and most complete definition comprehends teaching, instruction and life guidance. The Torah is revelation, it is the Word of God which is addressed to man and which arouses his response of faithful obedience and generous love”, the Pope said.

“The Psalmist’s faithfulness arises from listening to the Word, from keeping it in his heart, meditating upon it and loving it, like Mary who ‘treasured in her heart’ the words addressed to her, the marvellous events in which God revealed Himself and asked for her response of faith”, he explained. The Psalmist describes those who walk in the Law of the Lord as blessed, and indeed “Mary is blessed because she bore the Saviour in her womb, but above all because she accepted God’s annunciation and treasured His Word attentively and lovingly”.

Psalm 119 is constructed around this Word of life and blessing. Its central theme is the Word and the Law, and its verses are replete with synonyms thereof such as “precepts, decrees, promises”, associated with verbs such as “to know, to love, to meditate, to live”, the Holy Father explained. “The entire alphabet features in the twenty-two verses of the Psalm, as does the entire vocabulary of the believer’s relationship of trust with God. We find praise, thanksgiving and trust, but also supplication and lamentation; however, all of them are pervaded by the certainty of divine grace and the power of the Word of God. Even those verses most marked by suffering and darkness remain open to hope and are permeated with faith”.

The Law of God, which is “the centre of life”, must be “listened to with obedience but not servility, with filial trust and awareness. To listen to the Word is to have a personal encounter with the Lord of life. … The fulfilment of the Law is to follow Jesus”. Thus Psalm 119 “guides us towards the Gospel”, the Pope explained.

In this context he focused particularly on verse 57: “The Lord is my portion; I promise to keep your words”.

“The term ‘portion'”, he explained, “evokes the partition of the Promised Land among the tribes of Israel, when the Levites were given no part of the territory because their ‘portion’ was the Lord Himself. … These verses are also important for us today, especially for priests, who are called to live from the Lord and from His Word alone, with no other guarantees, no other wealth, and having Him as their one source of true life. It is in this light that we can understand the free choice of celibacy for the Kingdom of heaven, which must be rediscovered in all its beauty and power.
“These verses are also important for the faithful, the People of God who belong only to Him”, the Pope added in conclusion. “They are called to experience the radical nature of the Gospel, to be witnesses of the life brought by Christ, the new and definitive ‘High Priest’ Who offered Himself in sacrifice for the salvation of the world. The Lord and His Word are our ‘land’ in which to live in communion and joy”.

Pope Benedict on Prayer 12 – Psalm 136: “Man Forgets but God Remains Faithful””

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”.
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From New Advent:

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.

A Prayer to Our Lady composed by Fr. Jerzy Popieluszko – Discerning Hearts

Mother of those who place their hope in Solidarity, pray for us.

Mother of those who are deceived, pray for us.

Mother of those who are betrayed, pray for us.

Mother of those who are arrested in the night, pray for us.

Mother of those who are imprisoned, pray for us.

Mother of those who suffer from the cold, pray for us.

Mother of those who have been frightened, pray for us.

Mother of those who were subjected to interrogations, pray for us.

Mother of those innocents who have been condemned, pray for us.

Mother of those who speak the truth, pray for us.

Mother of those who cannot be corrupted, pray for us.

Mother of those who resist, pray for us.

Mother of orphans, pray for us.

Mother of those who have been molested because they wore your image, pray for us.

Mother of those who are forced to sign declarations contrary to their conscience, pray for us.

Mother of mothers who weep, pray for us.

Mother of fathers who have been so deeply saddened, pray for us.

Mother of our suffering country _____, pray for us.

Mother of our faithful country _____, pray for us.

We beg you, O mother in whom resides the hope of millions of people, grant us to live in liberty and in truth, in fidelity to you and to your Son. Amen.

Pope Benedict on Prayer 11 – Psalm 126: “May those who sow in tears, reap with shouts of joy”

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:

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Pope Benedict on Prayer 10 – God serves as Shepherd for people throughout history

Psalm 23 – Vatican.va

Dear Brothers and Sisters,

Turning to the Lord in prayer implies a radical act of trust, in the awareness that one is entrusting oneself to God who is good, “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6-7; Ps 86[85]:15; cf. Joel 2:13; Jon 4:2; Ps 103 [102]:8; 145[144]:8; Neh 9:17). For this reason I would like to reflect with you today on a Psalm that is totally imbued with trust, in which the Psalmist expresses his serene certainty that he is guided and protected, safe from every danger, because the Lord is his Shepherd. It is Psalm 23 [22, according to the Greco-Latin numbering], a text familiar to all and loved by all.

“The Lord is my shepherd, I shall not want”: the beautiful prayer begins with these words, evoking the nomadic environment of sheep-farming and the experience of familiarity between the shepherd and the sheep that make up his little flock. The image calls to mind an atmosphere of trust, intimacy and tenderness: the shepherd knows each one of his sheep and calls them by name; and they follow him because they recognize him and trust in him (cf. Jn 10:2-4).

He tends them, looks after them as precious possessions, ready to defend them, to guarantee their well-being and enable them to live a peaceful life. They can lack nothing as long as the shepherd is with them. The Psalmist refers to this experience by calling God his shepherd and letting God lead him to safe pastures: “He makes me lie down in green pastures. He leads me beside still waters; he restores my soul. He leads me in paths of righteousness for his name’s sake” (Ps 23[22]:2-3).

The vision that unfolds before our eyes is that of green pastures and springs of clear water, oases of peace to which the shepherd leads his flock, symbols of the places of life towards which the Lord leads the Psalmist, who feels like the sheep lying on the grass beside a stream, resting rather than in a state of tension or alarm, peaceful and trusting, because it is a safe place, the water is fresh and the shepherd is watching over them.

And let us not forget here that the scene elicited by the Psalm is set in a land that is largely desert, on which the scorching sun beats down, where the Middle-Eastern semi-nomad shepherd lives with his flock in the parched steppes that surround the villages. Nevertheless the shepherd knows where to find grass and fresh water, essential to life, he can lead the way to oases in which the soul is “restored” and where it is possible to recover strength and new energy to start out afresh on the journey.

As the Psalmist says, God guides him to “green pastures” and “still waters”, where everything is superabundant, everything is given in plenty. If the Lord is the Shepherd, even in the desert, a desolate place of death, the certainty of a radical presence of life is not absent, so that he is able to say “I shall not want”. Indeed, the shepherd has at heart the good of his flock, he adapts his own pace and needs to those of his sheep, he walks and lives with them, leading them on paths “of righteousness”, that is, suitable for them, paying attention to their needs and not to his own. The safety of his sheep is a priority for him and he complies with this in leading his flock.

Dear brothers and sisters, if we follow the “Good Shepherd” — no matter how difficult, tortuous or long the pathways of our life may seem, even through spiritual deserts without water and under the scorching sun of rationalism — with the guidance of Christ the Good Shepherd, we too, like the Psalmist, may be sure that we are walking on “paths of righteousness” and that the Lord is leading us, is ever close to us and that we “shall lack nothing”. For this reason the Psalmist can declare his calm assurance without doubt or fear: “Even though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your rod and your staff they comfort me” (v. 4).

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