Pope on Bernard of Clairvaux 2

A good friend speaks of her great experience of her visit to Rome.

A high-light was her attending the Wednesday Papal Audience.

For someone, already used to visiting the Cistercians at Nunraw Abbey, the address by Pope Benedict XVI on Saint Bernard of Clairvaux had the extra impact.

The full address was previously posted in the Blog earlier. (Pope on Bernard 22 October 2009)

I notice that the Vatican Dossier also had a synopsis of the "Points to Example of St. Bernard" and, in fact, seems simplifies and clarifies. Here .....

ZE09102115 - 2009-10-21 Permalink: http://www.zenit.org/article-27296?l=english Pope Encourages Personal Relationship With Christ Points to Example of St. Bernard of Clairvaux VATICAN CITY, OCT. 21, 2009 (Zenit.org).- Only Jesus is "joy to the heart," says Benedict XVI, citing words from St. Bernard of Clairvaux. The Pope reflected today during the general audience on this 12th century saint, highlighting his personal relationship with Christ. According to the Holy Father, "in a more than decisive way, the abbot of Clairvaux configures the theologian to the contemplative and the mystic. Only Jesus -- insists Bernard in face of the complex dialectical reasoning of his time -- only Jesus is 'honey to the mouth, song to the ear, joy to the heart.'" Ideas like this one, noted the Pontiff, won the saint his traditional title: "Doctor Mellifluus: his praise of Jesus Christ, in fact, 'runs like honey.'" Benedict XVI observed that "the abbot of Clairvaux does not tire of repeating that only one name counts, that of Jesus the Nazarene. 'Arid is all food of the soul,' [the saint] confesses, 'if it is not sprinkled with this oil; insipid, if it is not seasoned with this salt. What is written has no flavor for me, if I have not read Jesus.' And he concludes: 'When you discuss or speak, nothing has flavor for me, if I have not heard resound the name of Jesus.'" The Pope said Bernard's concept of true knowledge of God consists in a "personal, profound experience of Jesus Christ and of his love." "And this, dear brothers and sisters," he said, "is true for every Christian: Faith is above all a personal, intimate encounter with Jesus, and to experience his closeness, his friendship, his love; only in this way does one learn to know him ever more, and to love and follow him ever more. May this happen to each one of us."

The Vision of the Valley of Dry Bones

THIRTY-FOURTH WEEK IN ORDINARY TIME

TUESDAY

At the opening of the Mass we heard of 'theValley of Dry Bones'. In the language of Ezechiel, in all the Bible, is no better expression of the sound of the rattling of the bones.
In our own choir chant we may feel of the repercusion of the praise of God.
As the breath of the Holy Spirit gave life to dry bones, rather than silence, the repercussions of the Holy Spirit stir us in the singing of the psalmony.

First Reading EZECHIEL 37:1-14

An attack of sneezing knocked me out from the Night Office of Reading.

On Tuesday, the reading of Ezechiel 37: 1-11 could not fail to rivet attention, no matter faltering the voice.

“This is a tremendous vision. Somehow the idea of sound is better expressed in Ezekiel than in other sacred writers . . .”

The Second Reading was by Hubert Van Zeller.

Ezechiel: Ronlad Knox translation, commentary Hubert van Zeller

By association of Scripture and Commentary, I have linked Van Zeller’s writing with the friend’s translation in Ronald Knox’s translation.

The Knox Old Testament is not available Onlne.

It is thrilling to discover an Online version of New Testament by the Ronald Knox Society website at

http://www.ronaldknoxsociety.com/index.html

EZECHIEL 37 - The Valley of dry bones 1 The Lord's power laid hold of me, and by the spirit of the Lord I was carried away and set down in the midst of the plain, which was covered with bones. 2 Round the whole extent of them he took me, where they lay thick on the plain, all of them parched quite dry. 3 Son of man, he said, can life return to these bones? Lord God, ·said I, thou knowest. 4 Then he bade me utter a prophecy over the bones: 5 Listen, dry bones, to the word of the Lord. A message to these bones from the Lord: I mean to send my spirit into you, and restore you to life. 6 Sinews shall be given you, flesh shall grow on you, and skin cover you; and I will give you breath to bring you to life again; will you doubt, then, the Lord's power? 7 So I prophesied as he had bidden me and as I prophesied a sound came and I felt a stirring, and the bones came together, each at its proper joint; under my eyes the sinews and the flesh clothed them, and the skin covered them, but there was no breath in them even now. 8 Son of man he said, prophesy now to the breath of life: give the breath of life itself this message from the Lord God: 9 Come, breath of life from the four winds, and breathe on these slain men to make them live. 10 So I prophesied as he had bidden me and the breath of life came into them, so that they lived again; and all rose to their feet, host upon host of them. 11 Then he told me Son of man, in these bones here thou seest the whole race of Israel. They are complaining that their very bones have withered away that all hope is lost, they are dead men. Translation: Ronald Knox

Second Reading From Ezekiel, Man of Signs, by Hubert van Zeller This is a tremendous vision. Somehow the idea of sound is better expressed in Ezekiel than in other sacred writers - Nahum not excepted. Between the sky-cracking claps of thunder we can hear the rattle of bones as they come together with the impact of obedience. Not an empty socket, not a finger-bone out of place. There is no mention of rain but we feel sure that a downpour followed close upon the thunder and the earthquakes; we seem to hear the water beating down upon the parched valley until eddies of it swirl and bubble round the ankles of an innumerable army of hitherto dry skeletons. But only for a minute are they skeletons. And I saw, and behold the sinews and flesh came upon them, and the skin was stretched out over them ... but there was no spirit in them. There they stood, these bodies, simply waiting to become alive. The spirit only was wanting. Surely there is a link here between Ezekiel and Genesis? It is as if a repetition of God's creative act were needed for the restoration of the body of the faithful ... the material is prepared, but for the making of the new human being there must be the breath of God. And is there not also a purely symbolical interpretation to the progressive bestowal of life? Often enough there is the body of religion when at the same time the soul is lacking: knowledge has seen to it that every sinew is in position and that there is skin to cover the frame, but that is as far as it has got. Love is absent. And it is the spirit of Love - God's Spirit - which gives life. And I prophesied as he had commanded me, and the spirit came into them and they lived. A rush of air swept down upon the lifeless bodies and they lived. We can imagine a great silence following. We see a great host of people standing silent before the face of God. "Can bones live again?" we imagine the Lord repeating to his prophet in the stillness. "Lord, you know" would be the whispered reply, and this time would be added - "that they can." The whole thing is so short: eleven verses. And what are not its possible applications? It can stand for dead souls as well as dead races; it can apply to an ideal that has been scattered and wasted as well as to a faith that has dried up in the valley of the soul. It can apply to a devotion or a friendship or a project or a prayer; it can apply to anything that has petered out under the glare of the sun. But the bones can live again. We may not say, as Judah said, We are dried up, our hope is lost. Our hope is not lost, we are not cut off permanently. Thus when we hear the invocation "send forth your Spirit and they shall be created, and you will renew the face of the earth" we can recall the vision of Ezekiel. We can recall also its fulfillment. God did send forth his Spirit, his people were created anew, and face of the earth smiled beneath the sunshine of his favor. Responsory Ps 104:30; Wis 1:7 When you send forth your Spirit they are created, and + you renew the face of the earth. V. The Spirit of the Lord has filled the whole world.+ You renew ...

Lumen Christi

CHRIST THE KING On this morning, the Feast of Christ the King, I took up the Opus Magnus of Dom Laurence of Roscrea. It was a magnificent gift to Nunraw from Roscrea, the Mother House. “Lumen Christi, The Stained Glass Windows of Mount Saint Joseph Abbey” is a splendid collection of the photographic reproductions of the stained glass windows of the monastery- in a weighty volume of 237 pages, each with quality pictures, even in the case of the pencil and blue wash sketch for ‘Christ the King’. As Dom Laurence studied and contemplated these works for over the 50 years of his time at the abbey, gives others access to the experience of these sacred views. This morning I wondered where to begin to enjoy profuse richness of this visual feast. The Contents has the excellent pathway laid out by the “1953 of the Church and Guide to the Windows”. For my immediate interest of today, ‘Christ the King’, I found low in the Contents something called “Might Have Been”. ‘Christ of King’ is one of the “Might Have Been” holy ambitions in the north transept of the Church. At this point, it may seem rather low profile beside the profusion of completed windows, it served very well, on the Feast of Christ the King, to set out for the wonders that follow the many days of later interest and contemplation.

Christ the King

Sunday, 22nd November 2009-11-22

Our Lord Jesus Christ the King.

Community Chapter Talk by Br. Barry (Used to be called Solemnity of Sermon).

SOLEMNITY OF CHRIST THE KING 2009. ‘Armed with the strong and noble weapons of obedience, do battle for the true King, Christ the Lord’. When the Rule of Saint Benedict speaks of Christ, the emphasis is on his divine nature. This can be seen in the Rule’s use of quotations from the psalms; often, where ‘Lord’ or ‘God’ appears in the psalm extract, it is clear from the context that St.Benedict means these words to refer to Christ. This outlook was influenced by historical circumstances: the struggle against heresies which denied the full divinity of Christ. In this day and age it seems that we are back in the same situation. There are many spiritual seekers today who acknowledge Christ as one of the great inspired figures of all time on a par with the Buddha and the like. This is the attitude of ‘all religions and wisdom traditions are all basically the same’. It appears then, that at the present time, an emphasis on the divinity of Christ is once again necessary. That of course is not to downplay or ignore his humanity any more than St. Benedict did – the Rule urges the monk to imitate the humility of Christ - but the history of the Church shows that in any given age one aspect or the other comes to the fore. How does the monk enclosed in his monastery bear witness to the divinity of Christ ? The pat answer is, by being faithful to his vocation. But can something more than that be said ? Cistercians have a special feast which can guide their every approach to Christ: the feast of Martha, Mary and Lazarus, hosts of the Lord. We all know how St.Bernard interprets this in terms of the three types of monks to be found in monasteries. He also points out in the same sermon that ideally all three types should be found in each monk. However, the three hosts are not merely types or personifications or ymbols. They are living persons, saints in heaven who can help us, each with the special grace that marked their lives. Martha will always be associated with work and service. Mary, in her listening to the Lord and in her dramatic devotion helps in lectio and in personal devotions and Lazarus – Lazarus is THE close friend of Jesus, so much so that some Scripture scholars believe that he is none other than the Beloved Disciple of the Fourth Gospel himself. When the monk is about his most characteristic business, the chanting of the psalms, that is when Christ recognises a familiar face just as he did whenever he visited Bethany. In this way, there is no danger that the elements of monastic life will ever seem to be just dutiful steps towards a distant God. They become communion with Christ in the company of his familiar friends. The message that shines out from the household at Bethany, like a lighted window in the night, is the message of monastic life too: the more familiar we become with Christ, the more we are aware of his divine nature. ‘The divinity of the Word Incarnate is the foundation of Christ’s empire over men’ states the Encyclical Letter which ordained today’s feast. When WE act as hosts of the Lord in the daily round, we also see that he is ‘the Immortal King of the Ages’. This is because the daily round in the monastery passes according to monastic time, not ordinary or worldly time. Monastic time is time that is coloured by the search for God. That is why there is so little free choice in the use of time in the monastery. Passing the time just as you please belongs to ordinary, worldly time. Martha, Mary and Lazarus lived their lives within this monastic time. Thus we see Martha making full use of her time. We see Mary oblivious of time in her concern for the one thing necessary and we see Lazarus cheating time in returning from the dead. The feast of Christ the King was instituted specifically as ‘a remedy for the plague of secularism’. One of the symptoms of this plague is that ‘the religion of Christ is likened to false religions and placed on the same level with them’. Those who rate Christ highly as one of the ‘greats’ of humanity but no more than that, well, they are on the right road. If only they would press on to believe in order to understand – as the famous expression has it – instead of trying to understand everything before they will believ

Presentation of the Virgin Mary

SATURDAY, NOVEMBER 21, 2009
At this Mass of the day of the Presentation of the Virgin Mary in the Temple, we remembered the anniversary of the First Abbot of Nunraw Abbey,
Dom Columban Mulcahy.
On this day of 1948, Columban received the Abbatial Blessing.

I find the following Post beautifully informative on the Feast.
I feel that I must learn more regarding Emperor Justinian's Temple of Jerusalem, and the writings of St. Germanus and St John Damasus.

Historians tell us that the Emperor Justinian built a splendid church dedicated to Mary in the Temple area in Jerusalem. It was dedicated on November 21, 543 but was destroyed by the Persians within a century. Many of the early church Fathers such as St. Germanus, Patriarch of Constantinople (+730) and St. John Damascene, his contemporary, preached magnificent homilies on this feast referring to Mary as that special plant or flower which was being nurtured for better things." She was planted in the House of God, nourished by the Holy Spirit and kept her body and soul spotless to receive God in her bosom. He Who is all-holy rests among the holy."

Presentation of the Virgin Mary Many of the celebrations in honour of Mary are based in historical fact. The Sacred Scriptures tell of her acceptance of God's invitation to be the mother of the Saviour at the Annunciation. We know of her maternity and of her faithfulness to her son, Jesus, even standing at the side of his cross. The Scriptures tells us nothing of Mary's hidden life. The inspired Word of God gives us no word about her Presentation in the Temple, the feast which we celebrate each year on November 21st. However, we do have the testimonies of tradition which are based on accounts which come to us from apostolic times. That which is known about the Presentation of the Blessed Virgin Mary in the Temple is found in the Apocrypha, principally in chapter seven of the Protoevangelium of James, which has been dated by historians prior to the year 200 AD. This book gives us a detailed account in which Mary's father, Joachim, tells Anna his wife that he wishes to bring their child to the Temple of the Lord. Anna responds that they should wait until the child is three years old lest she yearn for her parents. When the day arrived, the undefiled daughters of the Hebrews were invited to accompany Mary with their lamps burning to the Temple. There the priest received her, blessed her, and kissed her in welcome. He proclaimed, "The Lord has magnified thy name in all generations. In thee, the Lord will manifest His redemption to the sons of Israel." Mary was placed on the third step of the Temple and there danced with joy and all the house of Israel loved her. It was there that she was nurtured and her parents returned, glorifying the Almighty. This story is a legend with no foundation in history and the point of the story is to show that even in her childhood Mary was completely dedicated to God. However, it is from this very account that arose the feast of Mary's Presentation. Historians tell us that the Emperor Justinian built a splendid church dedicated to Mary in the Temple area in Jerusalem. It was dedicated on November 21, 543 but was destroyed by the Persians within a century. Many of the early church Fathers such as St. Germanus, Patriarch of Constantinople (+730) and St. John Damascene, his contemporary, preached magnificent homilies on this feast referring to Mary as that special plant or flower which was being nurtured for better things." She was planted in the House of God, nourished by the Holy Spirit and kept her body and soul spotless to receive God in her bosom. He Who is all-holy rests among the holy." We know that in the Byzantine Church this feast is considered one of the twelve great feasts of the liturgical year, called the Dodecaorton. Scholars believe that Mary's Presentation in the Temple is considered a major feast for the Eastern churches celebrating the same values that the Western church celebrates in the feast of the Immaculate Conception. It appears that this feast was not celebrated in Rome at the time of Pope St. Sergius (+701) who established four other principle feasts dedicated to Mary. By the ninth century it is celebrated in the monasteries of southern Italy which had been influenced by the traditions of the Byzantine churches. By the fourteenth century it had spread to England and it is recorded that it was celebrated in Avignon, France in 1373. Its acceptance is considered very slow and it was not until the year 1472 that Pope Sixtus IV extended its celebration to the universal church. Pope Paul VI in the 1974 encyclical Marialis Cultus, n.8, wrote of this feast that "despite its apocryphal content, it presents lofty and exemplary values and carries on the venerable traditions having their origins in the Eastern churches." (Courtesy http://campus.udayton.edu/mary/meditations/Nov21.html )

Troisfontaine - Holy Souls

Friday 20^th. November 2009

Monthly Memorial for Brethren, Relatives and Benefactors.

The Second Reading of the Night Office was from the book “I Do Not Die” by Fr. Roger Troisfontaines *.

At the Mass we celebrate the regular Memorial of the community deceased and at this Month of the Holy Souls are especially prayed for. The words of the Entrance picked up the theme of “the hour”:

“From the very start of His public life He speaks of His "hour ," of "this hour for which I came," and which is none other than "the hour for him to pass out of this world to the Father."

“As a model for all men to follow, He wished to express this attitude very clearly, even with His last breath before dying: "Father, into Thy hands recommend My spirit" (Lk 23,,46). Being the perfect Yes "He became obedient unto death" (Phil 2,8)”.

A Reading about Jesus Christ, the Firstborn from the Dead. THE death and Resurrection of Christ are the foundation of our hope in immortality, but the theological importance of the mystery of Easter far exceeds that single aspect. Is it not true that the whole of Revelation is resplendent with the light of Jesus, crucified and risen, whom St. Paul calls the summary of all his knowledge? Is He not the glorified Deceased in whom we find an intimation of what the Charity of God must be, and our response to it? "I t is in Jesus Christ only," says Pascal, "that we may know what our life, our death, and our God is, and what we ourselves are." God had intended death to be the way of reaching our final state in full consciousness and freedom, and with the wealth of our experiences. Unfortunately , our sin has stamped upon this death the stigmata of suffering and horror. These marks are indelible: we see them even in the suffering of the God-Man. But His death changed their meaning; new man may remain united with God even unto the very instant of his departure from life. To use the ancient Christian phrase, it is now possible for him to "die in the Lord." Human life is essentially an apprenticeship to death. Since Jesus Christ is true man, He consummates His destiny only in His last act: His passing to the Hereafter. He has always been truly aware of this. From the very start of His public life He speaks of His "hour ," of "this hour for which I came," and which is none other than "the hour for him to pass out of this world to the Father." Throughout His whole life on earth He is looking forward to that Easter when He will finally attain the fullness of His humanity. If sin had not been present in the world His death would have been a glorious transformation. In any event, only in His passing from this earth to heavenly life does Jesus fulfil His essential mission: He the "Pontifex" or "Bridgebuilder” bridges over the abyss between human and divine nature. Above all else, therefore, this all-important act of dying is the one in which we must resemble Him and be united with Him. He showed us a way of life to teach us the right way of dying: without sin, at peace with God. As a model for all men to follow, He wished to express this attitude very clearly, even with His last breath before dying: "Father, into Thy hands recommend My spirit" (Lk 23,,46). Being the perfect Yes "He became obedient unto death" (Phil 2,8). * I Do Not Die, New York - Tournai - Paris - Rome 1963 pp.245-246, 253-254

Dominus Flevit

Thursday 19th Mass

Fr. Nivard – Mass Introduction Adapted from 'Scripture Readings and Meditations': In today’s Gospel, Jesus weeps over Jerusalem. What is the enemy of peace in our homes, cities, and nations? What keeps us from a good relationship with God and with our neighbour? From 'Dominus flevit chapel' near the top of the Mount of Olives, Jesus had a marvellous view of the Holy City spread out before him. When Jesus approached the city of Jerusalem he wept over it, because its inhabitants did not "know the things that make for peace". That is why Jesus went to Jerusalem to be crucified. He died not only for the sins of its inhabitants but also to reconcile the whole world to the Father. Jesus acted out his own Beatitudes, 'Blessed are they who mourn . . . , and Blessed are the peace-makers'. Mourning and weeping over sin, leads to true peace and reconciliation, not only with God, but with our neighbour as well. Do you know the peace which makes for lasting friendship, joy, and unity?

Saint Mechtilde

† FEAST OF SAINT MECHTILDE †

NOVEMBER 19

St Mechtilde of Hackeborn 1241-1298

Of a noble family, when she was seven, her parents placed her in the convent of Rossdorf where her sister, Gertrude, was soon elected abbess. The community moved to Helfta in 1258, and the five-year old St Gertrude was placed in Mechtilde's care. They became close friends and mutually influenced and helped each other. It was Gertrude who first wrote down Mechtilde's mystical experiences in what became The Book of Special Grace, a book whose "every page is alive with color and splendid with light and sound."

Mechtilde, who possessed a beautiful voice, was for many years chantress and chant-mistress at Helfta.

MBS, p. 303; Peaceweavers, CS (Cistercian Studies) 72, p. 213

"What best pleases God in members of religious orders is purity of heart, holy desires, gentle kindness in conversation, and works of charity."

* * * * * * * * * * * * *

The Reading from St. Benedict below was used again this morning, (as in Post 19/11/08). While the wisdom here speaks to the monks about the life of faith, one may wonder if the writing of Mechtilde and Gertrude write of mystical experience in other words. Novices in monasteries are directed to the more down to earth of Bernard.

Night Office
Reading from St Bernard on his Mystical Experiences

I confess that the Word has visited me, and even very often. But, although he has frequently entered into my soul, I have never at any time known the time of his coming. I have felt that he was present; I remember that he has been with me; I have sometimes even been able to have a presentiment that he would come; but never felt his coming or his departure. It is not by the eyes that he enters, for he is without colour; nor by the ears, for his coming is without sound; nor by the nostrils, for it is not with the air but with the mind that he is blended; nor again does he enter by the mouth, not being of a nature to be eaten or drunk; nor lastly is he capable of being traced by the touch, for he is intangible.

You will ask, then, how is it that if the ways of his coming cannot be traced I could know that he was present? He is living and full of energy: as soon as he entered me he quickened my sleeping soul; he aroused, softened and goaded my heart which had been in a state of torpor and was hard as stone. He began to pick up and destroy, to plant and to build and to water the dry places. He illuminated the darkness within me and threw open those places which were closed; he warmed my coldness, straightened my crooked paths and made my rough places smooth.

And he did all this so that I might bless the Lord and all that is within me praise his name.
Thus, though he has several times entered into me, he has never made his coming apparent to my sight, hearing or touch. It was not by his actions that I recognized him. Nor could I tell by any of my senses that he had penetrated into the depths of my being. It was, as I have said, only by the movement of my heart that I could recognize his presence. I knew the might of his power by the sudden departure of my vices and the strong restraint put upon all carnal affections.

From the discovery and conviction of my secret faults I have good reason to admire the depths of his wisdom. His goodness and kindness have become known in the amendment of my life, whatever that may amount to. And, in the renewal of the spirit of my mind, that is, of my inward man, I have seen in some degree the loveliness of his beauty and been filled with amazement at his greatness.

Adapted from The Spear of Gold (B & 0, London, 1947), pp. 261-261.

Danielou The Lord of History

THIRTY-THIRD WEEK IN ORDINARY TIME

WEDNESDAY

Listening to the Vigils 2^nd Reading, I picked up the echo of the word "jealousy".

Again, at the Mass entry, Fr. Raymond, explained the two aspects of the Divine jealousy.

- nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship.

- nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship.

- the whole Bible is there to show that the bond between the Lord and the Israelites, and between Christ and the soul, is also a single, exclusive and irrevocable union.

On the closer Reading, I found word jealous(y) occurs 7 times.

First Reading - EzekieI 20:27- 44 Second Reading From The Lord of History by Jean Danielou If you would only bear with my vanity for a little! Pray be patient with me; after all, my jealousy on your behalf is the jealousy of God himself; I have betrothed you to Christ, so that no other but he should claim you, his bride without spot. Saint Paul is thinking of the churches he has won for Christ, betrothed to the Lord. His affection for them is anxious, exacting. He cannot bear any suspicion of infidelity in the engagement; the very thought of them falling short of their promises to Christ is intolerable to him. As he says, he is "jealous" of them; but this quality of mind requires some further elucidation, for the idea of "jealousy" has unpleasant associations. Elsewhere in the New Testament, jealousy sometimes stands for the feeling of resentment against any perfection in others that we ourselves lack; this is certainly one of the vilest deformities of which human nature is patient. Yet the scriptures also use the word in quite another meaning, to denote something of great religious worth, belonging in particular and primarily to God himself. It is actually stated in the Bible that the very name of the Lord bespeaks jealous love. This terminology is somewhat disconcerting; but it is simply the vivid presentation of one attribute of the living God, namely, his absolute refusal to tolerate any rival in human affections. It is important to be accurate here: it is only the worship due to God alone that he will in no case consent to share; there is no question of forbidding the indulgence of ordinary human affections in their proper place. But nothing and no one may trespass upon the exclusive right of God, his primacy, his unique claim of worship. No creature may ever be treated as God. This scriptural use of language derives, of course, from customary usage in respect of something that is lawful and valuable in human life, and is seen at its best in the jealous regard that husbands and wives have for each other, inasmuch as they will have no intrusion of third parties, or reconcile themselves to any idea that love once given can ever be withdrawn or transferred. Essentially, that is a noble attitude of mind, and simply gives expression to the quality of singleness in human love. Scripture transposes the same attitude of mind into the context of divine love, because the whole Bible is there to show that the bond between the Lord and the Israelites, and between Christ and the soul, is also a single, exclusive and irrevocable union. Responsory Ex 20:1-3; Is 42:8 I am the Lord your God who brought you out of Egypt, out of the land of slavery. + You shall have no other gods but me. V. I am the Lord; the Lord is my name. I will not yield my glory to another, nor my honor to idols. + You shall have ... Responsory Jer 3:11.20 Come back, faithless Israel. + No longer will I frown on you, for my love is unfailing. V. As a faithless wife leaves her husband, so have you, Israel, been faithless to me, says the Lord. + No longer ...