Psalmus 89 (90)
1 Oratio Moysi hominis Dei Domine refugium tu factus es
nobis in generatione et generatione
2 Priusquam montes fierent et formaretur terra
et orbis a saeculo usque in saeculum tu es Deus
3 Ne avertas hominem in humilitatem et dixisti convertimini filii hominum
4 Quoniam mille anni ante oculos tuos tamquam dies hesterna
quae praeteriit et custodia in nocte
5 Quae pro nihilo habentur eorum anni erunt
6 Mane sicut herba transeat mane floreat
et transeat vespere decidat induret et arescat
7 Quia defecimus in ira tua et in furore tuo turbati sumus
8 Posuisti iniquitates nostras in conspectu tuo
saeculum nostrum in inluminatione vultus tui
9 Quoniam omnes dies nostri defecerunt in ira
tua defecimus anni nostri sicut aranea meditabantur
10 Dies annorum nostrorum in ipsis sep tuaginta anni
si autem in potentatibus octoginta anni et amplius eorum labor
et dolor quoniam supervenit mansuetudo et cor ripiemur
11 Quis novit potestatem irae tuae et prae timore tuo iram tuam
12 Dinumerare dexteram tuam sic notam fac et conpeditos corde in sapientia
13 Convertere Domine usquequo et deprecabilis esto super servos tuos
14 Repleti sumus mane misericordia tua et exultavimus
et delectati sumus in omnibus diebus nostris
15 Laetati sumus pro diebus quibus nos humiliasti annis quibus vidimus mala
16 Et respice in servos tuos et in opera tua et dirige filios eorum
17 Et sit splendor Domini Dei nostri super nos
et opera manuum nostrarum dirige super nos et opus manuum nostrarum dirige.
Bible or other Sacred Texts
Mircea Eliade instructs us in his tome, The Sacred and the profane, The Nature of Religion..[The extraordinary interest aroused all over the world by Rudolf Otto’s Das Heilige still persists.] Why inquiry into (The Sacred), published in 1917 by Rudolf Otto, is essential to the understanding of the nature of all mankind.
The nature of the two modalities of religious experience became a simple repetition of sacred space and the profane. Rather than brutalize, poetry ably provides the necessary attributes to link the otherwise discontinuous representation between the two modes of existence, sacred and its polar opposite, the profane in religion. If our object is to describe the poetic phenomenon as such, if we propose to show the essential difference between poetic language and the utilitarian language, the distinctions of sacred and profane are indeed valid. Mircea Eliade references beliefs that “the world exists because it was created by the gods,” page . 165. To Exodus, chapter 3:5. “the place where on thou standest is holy ground.” Thus, “Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane.” Page. 11. “It is the sacred that is preeminently the real.” p. 95. it is sacrality that is a full manifestation of being. p. 138. “…for the world is Sacred.” p. 170, where within the sacred precincts the profane world is transcended.” pp. 25-26. However, sensibilities as such are the product of a reorganization process. The cosmos in its entirety can become a hierophany– ganz andere the wholly other– the paradox presented by every hierophany in which meaning is “charged with” significance that is not mere material; transcending the materiality of existence. (see p. 136)
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What is Eucharistic Adoration?
It has been the consistent belief of the Catholic Church from the very beginning that the bread and wine consecrated at Mass truly become the Body and Blood of Christ; and that, furthermore, as the Catholic Catechism states, this“Eucharistic presence of Christ [which] begins at the moment of the consecration…endures as long as the Eucharistic species subsist.” (CC #1377). In other words, the Eucharistic Christ then continues to be present in our midst beyond the Eucharistic liturgy when the consecrated host is either reposed in a tabernacle or exposed on the alter.
Why Exposition of the Blessed Sacrament?
If we can adore the Eucharistic presence of Christ when reposed in a tabernacle, why do we then need to expose the Blessed Sacrament on an altar? It is not essential for exposition to take place to have Eucharistic adoration, yet people report experiencing a greater sense of intimacy with Jesus and attentiveness of mind and heart to prayer when they are able to actually “see” our Eucharistic Lord. Moreover, according to Church regulations exposing the Blessed Sacrament for a period of time requires the presence of a sufficient number of people to be there and therefore fosters the commitment needed to establish and sustain a meaningful parish Eucharistic adoration program. But the best reason for having exposition of the Blessed Sacrament is simply that God wills it. During His Eucharistic discourse, Jesus made this unmistakably clear: “Indeed, this is the will of My Heavenly Father, that everyone who looks upon the Son, and believes in Him, shall have eternal life. Him I will raise up on the last day” (John 6:40).
We can find no symbol for the adversary of life, no symbol for the malignant obscurantism and the sneering malice that resist creation. To endow this thing which is in the way, this unfathomable depth of spiritual evil, with the vivid and imaginative life of a symbolic image would be to change its inherent nature. No adequate symbol can be found for evil, any more than a complete embodiment can be found for evil. Directly evil becomes personal it ceases to be evil, because personality is the supreme achievement of life. And directly evil is expressed in a living, objective, historic, mythological image it ceases to be evil, because such an image instantaneously gathers to itself some potency of creative energy. Evil is a positive thing, a spiritual thing, an eternal thing; but it is positive only in its opposition to creation, in its corruption of the soul, and in its subtle undermining of the divine moments of the soul by the power of eternal dreariness and disillusion.
Amén. El Cuerpo de Cristo. [Amen. The body of Christ.] Amén. La Sangre del Señor. [Amen. The blood of the Lord.] Eating your body, drinking your blood, we become what we receive. Amén. Amén.
1. Amén. We remember your dying and your rising. Amén. Y contigo, Señor, resucitamos. [And with you, Lord, we rise.] Amén.
2. Amén. Now we offer the sacrifice you gave us. Amén. Te ofrecemos, Señor, todo loque somos. [We offer you, Lord, all that we are.] Amén.
3. Amén. Lord, you make us one body and one spirit. Amén. En tu cuerpo, Señor, un pueblo santo. [In your body, Lord, a holy people.] Amén.
4. Amén. We find you when we serve the poor and lowly. Amén. A ti mismo servimos en los pobres. [You yourself we serve in the poor.] Amén.
5. Amén. We look forward to your return in glory. Amén. Esperamos el día de tu venida. [We hope for the day of your coming.] Amén.