Daily Archives: May 16, 2010

Psalm 7, Blessing Psalter

7 For those who got damaged from fear, from the terrors and the intimidations of bad people.

.2 Lord God, I take refuge in you.
From my pursuer save me and rescue me,
.3 lest he tear me to pieces like a lion
and drag me off with no one to rescue me.

.4 Lord God, if my hands have done wrong,
.5 if I have paid back evil for good,
I who saved my unjust oppressor:
.6 then let my foe pursue me and seize me,
let him trample my life to the ground
and lay my soul in the dust.

* * *

.7 Lord, rise up in your anger,
rise against the fury of my foes;
my God, awake! You will give judgment.
.8 Let the company of nations gather round you,
taking your seat above them on high.
.9 (The Lord is judge of the peoples.)

Give judgment for me, Lord; I am just
and innocent of heart.
.10 Put an end to the evil of the wicked!
Make the just stand firm,
you who test mind and heart,
O just God!

.11 God is the shield that protects me,
who saves the upright of heart.
.12 God is a just judge
slow to anger;
but he threatens the wicked every day,
.13 men who will not repent.

* * *

God will sharpen his sword;
he has braced his bow and taken aim.
.14 For them he has prepared deadly weapons;
he barbs his arrows with fire.
.15 Here is one who is pregnant with malice,
who conceives evil and brings forth lies.

.16 He digs a pitfall, digs it deep;
and in the trap he has made he will fall.
.17 His malice will recoil on himself;
on his own head his violence will fall.

* * *

.18 I will thank the Lord for his justice:
I will sing to the Lord, the Most High.

The Rosary is the “Breviary of the Gospel”

“Among the various supplications with which we successfully appeal to the Virgin Mother of God, the Holy Rosary without doubt occupies a special and distinct place. This prayer, which some call the Psalter of the Virgin or Breviary of the Gospel and of Christian life, was described and recommended by Our Predecessor of happy memory, Leo XIII”
-Pope Pius XI

Thirty Days’ Prayer to Mary

Ever glorious and blessed Mary,
Queen of Virgins,
Mother of Mercy,
hope and comfort of dejected and desolate souls,
through that sword of sorrow
which pierced thy tender heart
whilst thine only Son,
Christ Jesus, our Lord,
suffered death and ignominy on the cross;
through that filial tenderness
and pure love He had for thee,
grieving in thy grief,
whilst from His cross He recommended thee
to the care and protection
of His beloved disciple, St. John,
take pity,  I beseech thee,
on my poverty and necessities;
have compassion on my anxieties and cares;
assist and comfort me
in all my infirmities and miseries,
of what kind soever.

Thou art the Mother of Mercies,
the sweet comforter
and only refuge of the needy and the orphan,
of the desolate and afflicted.
Cast, therefore,
an eye of pity on a miserable,
forlorn child of Eve,
and hear my prayer;
for since,
in just punishment of my sins,
I find myself encompassed by a multitude of evils,
and oppressed with much anguish of spirit,
wither can I fly for more secure shelter,
O amiable Mother of my Lord and Saviour Jesus Christ,
than under the wings of thy maternal protection?

Attend, therefore,
I beseech thee,
with an ear of pity and compassion,
to my humble and earnest request.

I ask it,
through the bowels of mercy of thy dear Son;
Through that love and condescension wherewith
He embraced our nature, when,
in compliance with the divine Will,
thou gavest thy consent, and whom,
after the expiration of nine months
thou didst bring forth
from the chaste enclosure of thy womb,
to visit the world,
and bless it with His presence.

I ask it,
through that anguish of mind
wherewith thy beloved Son,
our dear Saviour,
was overwhelmed on the Mount of Olives,
when He besought His eternal Father
to remove from Him, if possible,
the bitter chalice of His future passion.

I ask it,
through the threefold repetition
of His prayers in the garden,
whence afterwards,
with dolorous steps and mournful tears,
thou didst accompany Him to the doleful theatre
of His death and sufferings.

I ask it,
through the welts and bruises of His virginal flesh,
occasioned by the cords and whips
wherewith He was bound and scourged,
when stripped of His seamless garment,
for which His executioners afterwards cast lots.

I ask it,
through the scoffs and ignominies
by which He was insulted;
the false accusations and unjust sentence
by which He was condemned to death,
and which He bore with heavenly patience. 

I ask it,
through His bitter tears and bloody sweat;
His silence and resignation;
His sadness and grief of heart.

I ask it,
through the blood which trickled
from His royal and Sacred Head,
when struck with the scepter of a reed
and pierced with His crown of thorns.

I ask it,
through the excruciating torments He suffered,
when His hands and feet were fastened
with gross nails to the tree of the cross.

I ask it,
through His vehement thirst,
and bitter potion of vinegar and gall.

I ask it,
through His dereliction on the cross
when He exclaimed,
“My God! my God! why hast Thou forsaken me?”

I ask it,
through His mercy extended to the good thief,
and through His recommending
His precious soul and spirit
into the hands of His eternal Father
before He expired, saying, “It is consummated.”

I ask it,
through the blood mixed with water,
which issued from His Sacred Side
when pierced with a lance,
and whence a flood of grace
and mercy has flowed to us.

I ask it,
through His immaculate life,
bitter passion and ignominious death on the cross,
at which nature itself was thrown into convulsions,
by the bursting of rocks,
rending of the veil of the Temple,
the earthquake,
and the darkness of the sun and moon. 

I ask it,
through His descent into hell,
where He confronted the Saints
of the old law with His presence,
and led the captivity captive.

I ask it,
through His glorious victory over death,
when He arose again to life on the third day,
and through the joy
which His appearance for forty days after gave thee,
His blessed Mother,
His Apostles,
and the rest of His Disciples;
when in thine and their presence
He miraculously ascended into heaven.

I ask it,
through the grace of the Holy Spirit,
infused into the hearts of His Disciples,

Psalm 6, Blessing Psalter

6 So that God frees the person who has been under a spell.

.2 Lord, do not reprove me in your anger;
punish me not in your rage.
.3 Have mercy on me, Lord, I have no strength;
Lord, heal me, my body is racked;
.4 my soul is racked with pain.

But you, O Lord…how long?
.5 Return, Lord, rescue my soul.
Save me in your merciful love;
.6 for in death no one remembers you;
from the grave, who can give you praise?

.7 I am exhausted with my groaning;
every night I drench my pillow with tears;
I bedew my bed with weeping.
.8 My eye wastes away with grief;
I have grown old surrounded by my foes.

.9 Leave me, all you who do evil;
for the Lord has heard my weeping.
.10 The Lord has heard my plea;
The Lord will accept my prayer.
.11 All my foes will retire in confusion,
foiled and suddenly confounded.

Psalm 3, Blessing Psalter

So that badness goes away from people, so that they do not torment unjustly their fellows.

.2 How many are my foes, O Lord!
How many are rising up against me!
.3 How many are saying about me:
“There is no help for him in God.”

.4 But you, Lord, are a shield about me,
my glory, who lift up my head.
.5 I cry aloud to the Lord.
He answers from his holy mountain.

.6 I lie down to rest, and I sleep.
I wake, for the Lord upholds me.
.7 I will not fear even thousands of people
who are ranged on every side against me.

.8 Arise, Lord; save me, my God,
you who strike my foes on the mouth,
you who break the teeth of the wicked!
.9 O Lord of salvation, bless your people!

Reading the Fine Print

One of the elements that is raised in the torture debates among Catholics is, of course, the use of torture in the past by Church officials. It is true that the use of torture in the Inquisition is highly exaggerated in popular culture. It is also true that “innocence” is a key factor listed in the condemnation of torture and mutiilation in Catechism 2297 (bearing the implication that it may be OK to torture, mutilate or sterilize guilty parties).

However, while Catechism 2297 is often quoted in these discussions, Catechism 2298 clarifies the other part:

2298 In times past, cruel practices were commonly used by legitimate governments to maintain law and order, often without protest from the Pastors of the Church, who themselves adopted in their own tribunals the prescriptions of Roman law concerning torture. Regrettable as these facts are, the Church always taught the duty of clemency and mercy. She forbade clerics to shed blood. In recent times it has become evident that these cruel practices were neither necessary for public order, nor in conformity with the legitimate rights of the human person. On the contrary, these practices led to ones even more degrading. It is necessary to work for their abolition. We must pray for the victims and their tormentors.