St. Teresa 'Exclamation' - incomprehensible

St. Teresa, Solilquies INTRODUCTION, Kieran Kavanaugh O.C.D. comments on the earlier Fray Luis de Leon long descriptive title, "Meditations or exclamations of the soul to God writen by Mother Teresa in theyear 1569 on different days according to the spirit ou Lord gave her after Communion." 
He says, "The collection is also, in  way, a complement to the Life.
Three translations of this one Soliloquy affords an enriching relish of generations of English.
The word, INCOMPREHENSIBLE,  shares significantly in the exclamation spirit in the three columns below.
"Thou art almighty; Thy works are incomprehensible.  Grant, then, Lord, that Thy words may never be absent from my thoughts."
                                               EXCLAMATIONS OF SOUL TO GOD

St. Teresa of Ávila: There is no other time than thanksgiving after Mass when we can so easily enrich our soul  with virtues, or so rapidly advance to a high degree of perfection.

Thanksgiving after Communion - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Thanksgiving_after_CommunionShare

... spiritual practice among Christians who believe in the Real Presence of Jesus Christin the ... Jesus Christ, the founder of Christianity, said in the Bible that whoever receives... St. Teresa of Ávila urged her daughters not to rush out after Mass but to ... with Jesus," she said, "and not waste the hour that follows Communion.

From the writings of Saint Teresa of Jesus (Collected Works Institute of Carmeite Studies, Washington. D.C.1987, Soliloquy 8, pp. 450-451)	The Complete Works Of Saint Teresa Of Jesus by E. Allison Peers Volume II   (1946) EXCLAMATIONS OF SOUL TO GOD	Minot Works of St. Teresa, Exclamations, trans. By Stanbrook Benedictines, Edit Benedict Zimmerman.
We are your handiwork O Lord, my God, how you possess the words of eternal life,*Jn. 6:67-68, where all mortals will find what they desire if they want to seek it! But what a strange thing, my God, that we forget your words in the madness and sickness our evil deeds cause! O my God, God, God, author of all creation! And what is creation if you, Lord, should desire to create more? You are almighty; your works are incomprehensible. *Rm. 11:33;Jb. 9:10. Bring it about, then, Lord, that my thoughts not withdraw from your words. 2. You say: Come to me, all who labour and are burdened, for I will comfort you.*Mt. 11:28 What more do we want, Lord? What are we asking for? What do we seek? Why are those in the world so unhappy if not because of seeking rest: God, help me! Oh, God, help me! What is this, Lord? Oh, what a pity! Oh, what great blindness that we seek rest where it is impossible to find it! Have mercy, creator, on these your creatures. Behold, we do not understand or know what we desire, nor how we obtain what we ask for. Lord, give us light; behold, the need is greater than with the man born blind, for he wanted to see the light and could not.*4 Now, Lord, there is no desire to see. Oh, how incurable an illness! Here, my God, is where your power must be demonstrated; here, your mercy. 3. Oh, what a difficult thing I ask you, my true God: that you love someone who does not love you, that you open to one who does not knock, that you give health to one who likes to be sick and goes about looking for sickness. You say, my Lord, that you come to seek sinners;*Pr. 8:17; Mt. 7:7; 9:13, these, Lord, are real sinners. Do not look at our blindness, my God, but at all the blood your Son shed for us. Let your mercy shine upon evil that has so increased; behold, Lord, we are your handiwork. May your goodness and mercy help us.	VIII O Lord, my God, Thou hast indeed the words of life, *2 wherein, if we will seek it, we mortals shall all find what we desire. But what wonder is it, my God, that we should forget Thy words when our evil deeds have made us so infirm and foolish? O my God! God, God the Maker of all things created! And yet what are all things created, Lord, if Thou shouldst be pleased to create more? Thou art almighty; Thy works are incomprehensible. *3 Grant, then, Lord, that Thy words may never be absent from my thoughts. Thou sayest: "Come to Me, all you that labour and are burdened: and I will comfort you." *4 What more do we want, Lord? What do we ask for? What do we seek? Why are worldly people lost if not because they are seeking repose? O God! O God! What is this, Lord? How sad a pity! How blind of us to seek repose where it cannot possibly be found! Have mercy, Creator, on these Thy creatures. Reflect that we do not understand ourselves, or know what we desire, nor are we able to ask as we should. Give us light, Lord. Behold, we need it more than the man who was blind from his birth," for he wished to see the light and could not, whereas nowadays, Lord, no one wishes to see it. Oh, what a hopeless ill is this! Here, my God, must be manifested Thy power and Thy mercy. Ah, how hard a thing am I asking of Thee, my true God! I ask Thee to love one who loves Thee not, to open to one who has not called upon Thee *5 to give health to one who prefers to be sick and who even goes about in search of sickness. Thou sayest, my Lord, that Thou comest to seek sinners; these, Lord, are the true sinners. Look not upon our blindness, my God, but upon all the blood that was shed for us by Thy Son. Let Thy mercy shine out amid such tremendous wickedness. Behold, Lord, we are the works of Thy hands *6. Help us by Thy goodness and mercy. 1 St. Luke i, 46. 2 [St. John vi, 69]. 3 Job ix, la. 4 St. Matthew xi, 28 [D.V. has "refresh," but the Spanish is consolaT]' 5 St. John ix, 1. 6 ... St Mt. vii, 7.	EXCLAMATION VIII. 1. O Lord my God, truly " Thou hast the words of life," *l wherein men can find all they crave, if they but seek it ! But what wonder is it if we forget Thy words, seeing the state of folly and disorder to which our sins have reduced us ? 2. O my God ! God ! God and Maker of all Creation ! What is all this creation compared with what Thou canst create, dost Thou but will ? Thou art omnipotent : Thy works are incomprehensible. *2 Permit not Thy words ever to become effaced from my mind : " Come unto Me all you that labour and I will refresh you." ' What more can we desire or seek, Lord ? Why are worldlings lost, save through seeking happiness ? 3. Good God ! Good God ! How is it, Lord ? How pitiful ! What utter blindness to seek for happiness where it cannot be found. Have pity, Creator, on Thy creatures ! Remember, we do not understand ourselves, or know what we want, nor do we ask aright ! Lord, give us light ! See ! we need it more than did the man who was born blind, for he longed to see the light but could not, while we do not wish to see it. 1 St. John vi. 69 : Domine, ad quern ibimus ? verba vitcB ceternce habes. 2 Job ix. 10 : Qui facit magna et incomprehensibilia. 3 St. Matt. xi. 28 : Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos. 4. Oh ! ill past remedy, needing Thee to manifest both Thy power and Thy mercy. O true God of mine ! How hard a thing I crave of Thee ! No less than that Thou shouldst love those who love not Thee : shouldst open to those who do not knock — shouldst cure those who wish to ail, and who foster their maladies. 5. Thou didst declare, my Master, that Thou earnest to seek sinners : *4 these are the real sinners ! Look not on our blindness, my God, but on the streams of blood shed by Thy Son for us. Let Thy mercy shine forth amidst such monstrous wickedness. Remember, Lord, we are " the work of Thy hands; *6 " succour us by Thy goodness and mercy !

Bl. Angela of Foligno 1248 - 1309

Aside: 

There are 10 occurrences of the word 'Uncreated' in this short Reading, in

Bl Angela of Foligno -
She is often depicted receiving Holy Communion
from the Lord, or in the case of the image here, from
an angel of the Lord (given her name, "Angela").

Angela of Foligno: Complete Works (Classics of Western Spirituality Series) [Paperback]

Romana Guarnier (Editor), Paul A. Lachance (Translator) 

It is a pressing invite inquiry into this mystic.Part Two,  See further reading, 'The Instructions, Instruction II: pp. 227-229, "The love that is perfect ...".'

Franciscan tertiary and mystic. Born in Foligno, Italy, in 1248, Angela married and had several children. Wealthy, she took part in the social events of the city until 1285, when she had a vision. Following that mystical experience, Angela became a member of the Franciscan Third Order. When her husband died, she gave away her possessions and started a community of tertiaries devoted to the care of the needy. Her visions, which were recorded by her confessor, demonstrated a mature mystical union with Christ and the gift of revelation. She is sometimes called "the Mistress of Theologians." Her tomb is in the church of St. Francis in Foligno. Many miracles have been recorded there.

• Complete Works - Angela of Foligno, Paul LaChance, O.F.M. – pp.228-9

MAGNIFICAT (com)  Friday 1^st March 20133

Mt. 21:33-46 Parable of the Vine-Dressers

MEDITATION OF THE DAY

Bl. Angela of Foligno

People Who Produce Fruit

The soul is also given a vision of the Uncreated. This vision deposits an uncreated love in the soul. In this uncreated love the soul cannot act; it is without works, but love itself acts. When the soul possesses this vision of the Uncreated, it can do nothing, because it is completely absorbed in this vision; it can contribute nothing to uncreated love. It is to be noted, however, that when the soul is given this vision, it has been actively working, in that with its whole being it desired to be united with the Uncreated, and with its whole being sought how to be better united with him. Indeed, it is the Uncreated himself who operates in the soul and inspires it to with­draw from all created things to be better united to him. It is the uncreated love, then, which is at work and the one producing the works of love. 

At the source of this work is an illumination which sets ablaze a new desire and a powerful love to which the soul both contributes and does not contribute, for it is the uncreated love that does all the work. It is responsible for all the good and none of the evil that we do. True annihilation consists in becoming aware that we are truly not the authors of any good .... For the love of God is never idle, even when it follows the way of the cross through bodily penance. The sign that true love is at work is this: The soul takes up its cross, that is, penance as long as one lives, penance as great and harsh as possible.

When love is done with the works of the cross and penance in me, that is, after it has pushed these to their final limits, as long as I live and as harsh as possible, then I will become aware that in truth I am an unprofitable servant. And if I wish to ask God for something, I will do it in the name of the penance he did in me and for me.

Rome's Station Churches: Week II

ZENIT

The world seen from Rome

DAILY DISPATCH - MARCH 01, 2013

IN FOCUS

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Santa_Maria_in_Trasteve_Interior_Rome

Rome's Station Churches: Week II

Santa Maria in Trastevere and the Early Christians

By Ann Schneible

ROME, March 01, 2013 (Zenit.org) - This week's annual Lenten station church pilgrimage led pilgrims to Santa Maria in Trastevere, the heart of what was one of Rome's earliest Christian communities.

• The pilgrimage is organized each year by seminarians and priests of the Pontifical North American College in Rome. An early morning (7 a.m.) Mass is celebrated in English at one of these churches each day (except Sunday) throughout Lent. It is a practice which goes back to the early Church when the pope, as bishop of Rome, would pay a pastoral visit to the parishes of the city.
• One of the oldest churches in Rome, Santa Maria in Trastevere was built on the site where, according to legend, oil miraculously sprung forth from the ground on the day Mary the mother of Jesus was born. Built in the 4th century, the church to this day enjoys an active parish life, and is closely tied to the San'Egidio Community – a movement known for its work with the poor. The parish also hosts a Byzantine Liturgy with roots in Italy, celebrated each Sunday evening in the Italian language.
• J. Stanton Good, who works as a professional tour guide in Rome, explained to ZENIT that Santa Maria in Trastevere was likely the center of the early Church. Translated "across the Tiber," the region of Rome known as Trastevere hosted an international community during the Roman empire as it was located close to a port. Good said there is proof of Christian worship at the site of the church going back to the 4th century, although there is "the possibility of Christian worship in the vicinity even before that when Christianity was still illegal."
• "There are three ancient churches in Trastevere, what we would call 'Paleo-Christian' churches," he said. "The very oldest churches going back to the 5th and 4th century when the Roman empire was still standing. This is the most characteristic of the three."
• Speaking on the legend surrounding the site, Good noted how it was significant that the miraculous oil erupted in a pagan neighborhood of Rome on the day the Virgin Mary was born in the East. "This is an interesting tradition," he said. "For instance, people go into the Sistine Chapel and wonder why there are five Greek pagan symbols on the ceiling of a Christian place. A natural phenomena happening, it seems, at the same time the Virgin Mary is born. After Christianity is legalized and becomes the majority religion – then becoming the only religion – we look back in time and we start to rehash all of these old pagan prophesies."
• Santa Maria in Trastevere  was also the site of key ecclesiastical moments in the Church's history, Good said, explaining that a conclave was held in the church. "When the popes came back from Avignon in 1378 Saint John Lateran had been burnt to the ground twice in 55 years. They came here because this church was still standing. You had some very important ecclesiastics in this church."
• Artistically, the church is rich in Marian imagery, much of which is stylistically Byzantine. The façade of the building presents a 12th century mosaic of Mary, flanked by angels, breastfeeding the Christ child as she sits on a throne. Inside the Church, in the apse above the altar, a domed 13th century mosaic made of glass also represents Mary on a throne, this time beside an adult Jesus who has His arm around His mother. Flanking the altar are panels which depict the life of Mary, again in the style of Byzantine mosaic, beginning with her life and ending with her dormition. Contained in the "Altemps chapel," located just left of the main apse, is one of the oldest images of Mary in the world. The image is historically significant in that it dates to the iconoclast controversy, which stated that sacred images of our Lord and the saints were not to be used. The controversy drove many icon painters to Rome, bringing this form of religious art to the city, Good explained.
• Good concludes: "Santa Maria in Trastevere is, in my experience, the most active of the ancient Churches – the best combination of antiquity and an active Church for living worship." 

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Month of March dedicated to Saint Joseph - Pope Emeritus

The Pope left the Vatican in a motorcade before boarding a helicopter to the papal retreat

News for Pope Benedict XVI, to Castel Gandolfo News

1. 
   

   Benedict XVI leaves Vatican on final day as Pope

   BBC News ‎- 3 hours ago

   Benedict XVI leaves the Vatican on his final day as Pope, saying he "will... by helicopter to the papal retreat at Castel Gandolfo, near Rome.

March is dedicated to Saint Joseph      

"Of all the people I have known with a true devotion and particular veneration for St. Joseph, not one has failed to advance in virtue; he helps those who turn to him to make real progress. For several years now, I believe, I have always made some request to him on his feast day, and it was always been granted; and when my request is not quite what it ought to be, he puts it right for my greater benefit."— St. Teresa of Avila
www.catholicculture.org/culture/liturgicalyear/overviews/months/03

GENERAL AND MISSION INTENTIONS FOR 2013 (click on the text of the intentions to go to the comment) Month of March dedicated to Saint Joseph General: Respect for Nature That respect for nature may grow with the awareness that all creation is God’s work entrusted to human responsibility. Mission: Clergy That bishops, priests, and deacons may be tireless messengers of the Gospel to the ends of the earth.

Lent 2nd Thursday - Dives and Lazarus

Aside; 
It is interesting to find the Online 'Cornelius A Lapide'. The Latin version volumes are missing from the Library. This Commentary on 'Dives Lazarus' sample in Link below.

---- Forwarded Message -----
From: Nivard ...
Sent: Thursday, 28 February 2013, 8:19
Subject: Lent 2nd Thursday - Dives and Lazarus

Magnificat Adapted, Thur. (28 Feb 28):

“If they will not listen to Moses ...”

Scripture:  Luke 16:19-31

   Today Jesus tells us the story of the rich man and Lazarus.

   “The heart is more devious than any other thing.”

   What the rich man was looking for in fine garments and sumptuous dining, he was meant to find in the beggar on his doorstep.

   For every person that God puts on our path becomes the way to the fulfilment we seek.

  Jeremiah warns, “A curse on the man ... who turns his face from the Lord.” – that is, the one who refuses the unexpected ways God makes himself present in our life.

  Father, have mercy on us, because not in gold, not in honour, not in wealth  - but in you alone we  put our trust, through Christ our Lord."

_________________________________________________  

THE GREAT BIBLICAL COMMENTARY

OF CORNELIUS À LAPIDE

http://www.catholicapologetics.info/scripture/newtestament/Lapide.htm  

  Douay Rheims Version

Luke 16: 19-31

The parable of the unjust steward and of the rich man and Lazarus.                                                                                

29. And Abraham said to him: They have Moses and the prophets. Let them hear them. 

30. But he said: No, father Abraham: but if one went to them from the dead, they will do penance. 

31. And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.29. And Abraham said to him: They have Moses and the prophets. Let them hear them. 
30. But he said: No, father Abraham: but if one went to them from the dead, they will do penance. 
31. And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.

Ver. 29.—Abraham saith unto him, They have Moses and the Prophets, i.e. the writings of Moses and the Prophets, which the Scribes and Pharisees read and expound in their synagogues.

Ver. 30.—And he said, Nay, Father Abraham: but if one went unto them from the dead, they will repent. He is speaking of his own experience. For as he had been affected, so does he think it will be with his brethren.  S. Chrysostom. Titus more clearly writes, “Why does the rich man say this but because he himself had heard the prophets to little purpose, and had looked upon their teaching as untrue? Therefore he conjectures that his brethren similarly regarded them. He as much as says, ‘They argue as I once argued. Who has ever given any description of hell—who has ever returned thence? But if any one were sent to them from the dead, they would believe him, and give diligent heed to what he had to say.’”

Ver. 31.—And he said unto him, &c. They will say that Lazarus is a phantom, sent by the spirits of evil to deceive; whereas the writings of Moses and the prophets are inspired, are accepted by the Jews at the rule of faith, according to that which is written, “We have now a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.” 2 S. Peter 1. 19.

The truth of the Patriarch’s answer is proved by the conduct of the Jews, who spoke against the raising of the other Lazarus, and the resurrection of Christ Himself, and refused to believe in Him.

So also Peter, who three years after death was recalled to life by S. Stanislaus, Bishop of Cracow, to testify concerning some land which had been sold by the king, replied to those who asked him concerning the other world, no more than this, “Ye have Moses and the prophets. I have been sent to bear witness, not to preach.”

Dives therefore obtained none of his requests, because it is written, “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.” Prov. xxi. 13.

Morally, we learn from this parable or rather from this history,

1. That God has appointed to each his lot, and has made some rich, some poor. Let each one therefore be content with that station which God has allotted him. Let the poor, by patient endurance of want, and the rich, by the liberal relief of the poor, seek for life and happiness in the world to come. For Christ seems to have spoken this parable to enforce His teaching, “Make to yourselves fiends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.” The rich man was not compassionate, and therefore he was rejected by Abraham and Lazarus.

2. That we must not despise the poor and afflicted, but on the contrary render all the assistance which lies in our power. For S. Gregory (Hom. 40) says, “The medicine of poverty heals those whom moral infirmity wounds, and often a pearl lies hidden in a dunghill, i.e. holiness and virtue often lie hid in an unclean body, and in abject poverty. And so S. Romula, dying of poverty and paralysis, was carried to heaven by a chorus of angels. He adds, “We find a Lazarus every day if we seek him, and even if we seek him not, we see him. Behold how importunately the poor present themselves, and make demands on us, in their turn to intercede on our behalf. We ought certainly to ask of them, yet they ask of us. Consider, whether we ought to refuse what is demanded of us when those who ask are our patrons.”

3. That the rich ought not to boast themselves in their riches, for riches endure but for a time, and death deprives men of their all. Wherefore let them not set their hearts upon their riches, but on God; and let them for the love of God use that wherewith He has prospered them for the benefit of the needy and poor.

Soliloquy COMMENT: St. Teresa’s ‘Soliloquies’

 A Word In Season , Readings for the Liturgy of the Hours, Augustine Press 2001

St. Teresa of Avila: Why you can't seem to progress in the spiritual life?

In our Night Office Second Reading (Alternative), Lent 2^nd Week, Wednesday, brought up an introduction to St. Teresa’s ‘Soliloquies’.

This soliloquy escaped my hearing, another reading stayed opaque. After the evening, St. Teresa could not ring a bell with me. Next morning, after the Mass, the soliloquy at last made the perfect sense; as 'on different days according in the spirit our Lord gave her after Communion.'

References edited in.

The experiment proves to be an experience, an encounter with the live Teresa.

The translator, Kieran Kavanough, OCD, comments on the Soliloquies, “The style of these meditations, however, greatly resembles that found in the solilies that come down to us under that found under the name of St. Augustine.”

http://en.wikipedia.org/wiki/Soliloquies_of_Augustine 

Soliloquy

From Wikipedia, the free encyclopedia

A soliloquy (from Latin: "talking by oneself") is a device often used in drama when a character speaks to himself or herself, relating thoughts and feelings, thereby also sharing them with the audience. Other characters, however, are not aware of what is being said.^[1][2] A soliloquy is distinct from a monologue or an aside: a monologue is a speech where one character addresses other characters; an aside is a (usually short) comment by one character towards the audience.

SECOND WEEK OF LENT

Alternative Reading

From the writings of Saint Teresa of Jesus (Collected Works, Vol 1, Institute of Carmeite Studies, Washington. D.C.1987, Soliloquy 8, pp. 450-451)

We are your handiwork

O Lord, my God, how you possess the words of eternal life,*Jn. 6:67-68, where all mortals will find what they desire if they want to seek it! But what a strange thing, my God, that we forget your words in the madness and sickness our evil deeds cause! O my God, God, God, author of all creation! And what is creation if you, Lord, should desire to create more? You are almighty; your works are incomprehensible. *Rm. 11:33;Jb. 9:10. Bring it about, then, Lord, that my thoughts not withdraw from your words.

2. You say: Come to me, all who labour and are burdened, for I will comfort you.*Mt. 11:28 What more do we want, Lord? What are we asking for? What do we seek? Why are those in the world so unhappy if not because of seeking rest: God, help me! Oh, God, help me! What is this, Lord? Oh, what a pity! Oh, what great blindness that we seek rest where it is impossible to find it! Have mercy, creator, on these your creatures. Behold, we do not understand or know what we desire, nor how we obtain what we ask for. Lord, give us light; behold, the need is greater than with the man born blind, for he wanted to see the light and could not.*4 Now, Lord, there is no desire to see. Oh, how incurable an illness! Here, my God, is where your power must be demonstrated; here, your mercy.

3. Oh, what a difficult thing I ask you, my true God: that you love someone who does not love you, that you open to one who does not knock, that you give health to one who likes to be sick and goes about looking for sickness. You say, my Lord, that you come to seek sinners;*Pr. 8:17; Mt. 7:7; 9:13, these, Lord, are real sinners. Do not look at our blindness, my God, but at all the blood your Son shed for us. Let your mercy shine upon evil that has so increased; behold, Lord, we are your handiwork. May your goodness and mercy help us.

                                                                         Responsory         Ps 68:26; 96:1

Bless God in your assemblies; + all you people of Israel, praise the Lord. V/ Sing to the Lord a new song; let all the earth sing to the Lord: + All you people ...

Also:

Teresa of Avila

home.infionline.net/~ddisse/teresa.html

(c) A link to the text of Volume 1 of Peers' Complete Works of Saint Teresa of Jesus, ...16 "exclamations" (the Soliloquies); 7 meditations ("conceptions") on some ...

You visited this page on 28/02/13.

Lent: February 28th Thursday of the Second Week of Lent

Pope Benedict XVI waves to the faithful gathered in St. Peter’s Square
during his final general audience on February 27, 2013 in Vatican City,
Vatican. Credit: Getty Images

Breviary 
http://www.ibreviary.com/m/breviario.php?s=ufficio_delle_letture

SECOND READING

From the treatise on the psalms by Saint Hilary of Poitiers, bishop
(Ps. 127, 1-3: CSEL 24, 628-630)

The meaning of "the fear of the Lord"

Blessed are those who fear the Lord, who walk in his ways. Notice that when Scripture speaks of the fear of the Lord it does not leave the phrase in isolation, as if it were a complete summary of faith. No, many things are added to it, or are presupposed by it. From these we may learn its meaning and excellence. In the book of Proverbs Solomon tells us: If you cry out for wisdom and raise your voice for understanding, if you look for it as for silver and search for it as for treasure, then you will understand the fear of the Lord. We see here the difficult journey we must undertake before we can arrive at the fear of the Lord.

We must begin by crying out for wisdom. We must hand over to our intellect the duty of making every decision. We must look for wisdom and search for it. Then we must understand the fear of the Lord.

“Fear” is not to be taken in the sense that common usage gives it. Fear in this ordinary sense is the trepidation our weak humanity feels when it is afraid of suffering something it does not want to happen. We are afraid, or are made afraid, because of a guilty conscience, the rights of someone more powerful, an attack from one who is stronger, sickness, encountering a wild beast, suffering evil in any form. This kind of fear is not taught: it happens because we are weak. We do not have to learn what we should fear: objects of fear bring their own terror with them.

But of the fear of the Lord this is what is written: Come, my children, listen to me, I shall teach you the fear of the Lord. The fear of the Lord has then to be learned because it can be taught. It does not lie in terror, but in something that can be taught. It does not arise from the fearfulness of our nature; it has to be acquired by obedience to the commandments, by holiness of life and by knowledge of the truth.

For us the fear of God consists wholly in love, and perfect love of God brings our fear of him to its perfection. Our love for God is entrusted with its own responsibility: to observe his counsels, to obey his laws, to trust his promises. Let us hear what Scripture says: And now, Israel, what does the Lord your God ask of you except to fear the Lord your God and walk in all his ways and love him and keep his commandments, with your whole heart and your whole soul, so that it may be well for you?

The ways of the Lord are many, though he is himself the way. When he speaks of himself he calls himself the way and shows us the reason why he called himself the way: No one can come to the Father except through me.

We must ask for these many ways, to find the one that is good. That is, we shall find the one way of eternal life through the guidance of many teachers. These ways are found in the law, in the prophets, in the gospels, in the writings of the apostles, in the different good works by which we fulfill the commandments. Blessed are those who walk these ways in the fear of the Lord.

RESPONSORY
Sirach 2:19; Luke 1:50

Those who fear the Lord do their best to please him;
– those who love him are mindful of his law.

He has mercy on those who fear him
in every generation.
– Those who love him are mindful of his law.

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The Station for today is in the celebrated basilica, St. Maria in Trastevere. It was consecrated in the third century, under the pontificate of St. Callixtus, and was the first church built in Rome in honor of our Blessed Lady.

www.catholicculture.org