To understand how fundamental it is for the development of Christian life to strive to acquire and preserve peace of heart, the first thing we must be convinced of is that all the good we can do comes from God and from him alone. “for without me you can do nothing”[1], said Jesus.  He did not say: “You cannot do great things”, but “You cannot do anything”.  It is essential for us to be convinced of this truth.  We will often need failures, humiliations and trials – permitted by God – because…

By Father Jacques Philippe translated from Italian to English by Ven. Fr. Dom. Ugo-Maria


To understand how fundamental it is for the development of Christian life to strive to acquire and preserve peace of heart, the first thing we must be convinced of is that all the good we can do comes from God and from him alone. “for without me you can do nothing”[1], said Jesus.  He did not say: “You cannot do great things”, but “You cannot do anything”.  It is essential for us to be convinced of this truth.  We will often need failures, humiliations and trials – permitted by God – because this truth cannot be grasped by our intelligence only, but become experiences for our whole being.  God, if he could, would spare us all these tests, but they are necessary to make us discover our innate impossibility to do good alone.  According to the testimony from the saints, it is indispensable to acquire the knowledge of our limits, because it is the suitable ground in which all the great things that the Lord will do in us with the power of his grace will flourish.  This is why St. Theresa of the Child Jesus said that the greatest thing the Lord had done in her soul was to have shown her, was how small and powerless she really was.  If we earnestly study the words in the Gospel of John, quoted above, then we begin to understand that the fundamental problem of our spiritual life becomes this: How to let Jesus act in us? How can we allow God’s grace to work freely in our lives?

We must not therefore force ourselves to do things according to our plans and our competencies, but we must try to find out what the dispositions of our soul allows us to act in us.   You have not chosen me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit; and your fruit should remain.[2]  So to the question: “What can we do to allow God’s grace to act freely in our lives?”  There is no single answer, for a recipe that suits everyone.  To answer fully, we should write a treatise on spiritual life in which we speak of prayer, of the sacraments, of purification of the heart, of docility to the Holy Spirit and of all the ways through which God’s grace comes to flood within us.  We do not really intend to do it, we simply want to treat one aspect of spiritual life, today too often forgotten.  It is about this essential truth: to allow God’s grace to act and produce within us – of course with our cooperation – all these “For we are his workmanship, created in Christ Jesus in good works, which God hath prepared that we should walk in them”[3], it is extremely important that we strive to acquire and preserve inner peace, peace of heart.

For a better understanding, we will use an image (not to be taken too literally, like all comparisons). Consider the surface of a lake on which the sun shines: if this is calm and tranquil, the sun will reflect it almost perfectly and the more perfect the lake calmer it will be.  Otherwise, the image of the sun would not be able to perfectly reflected upon it.  The same thing happens with our soul, towards God: the more calm it is, the more God is reflected in it, his image improves in us and his grace acts through us.  If instead our soul is agitated and troubled, the action of grace becomes considerably more difficult to perform.  All the good we can do is a reflection of the higher Good that is God.  The more our soul is calm and surrendered, the more this Good is communicated to us and through us, to others.  “The Lord will give strength to his people: the Lord will bless his people with peace.”[4]

Our God is the God of peace.  He speaks and does not work unless in peace, not in disruption and disconcertment.  Let us therefore recall the experience of the prophet Elijah on Mount Horeb: “the Lord is not in the wind, the Lord is not in the earthquake.  The Lord is not in the fire, and after the fire a whistling of a gentle air.”[5]

We often get agitated, we worry about trying to solve everything by ourselves, while it would be much more effective to remain calm, under the gaze of God, letting him act and work in us with his wisdom and his power, which is immeasurably far superior to ours.  “For thus saith the Lord God the Holy One of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not.”[6]

Of course, ours does not want to be, an invitation to laziness and inactivity; but an exhortation not to act, moved by a spirit of restlessness and excessive haste, but under the mild and peaceful impulse of the Spirit of God.  St. Vincent de Paul, the least suspect of laziness, said: “The good that God works by himself, almost without anyone noticing it.  We must be more passive than active; so that God alone will do, through you, what all men together could not do without him.”


This search for inner peace may seem to some, very selfish: why make this the main objective, while in the world there is so much suffering and so much misery?  To this observation we must first of all respond that the peace in question is that of the Gospel.  It has nothing to do with a sort of impassivity, of the death of sensibility, of cold indifference closed in upon itself, as with certain attitudes in yoga or certain statues of Buddha might suggest to us.  On the contrary, as we shall see later, the peace we are talking about is the essential consequence of the heart of a true openness to the suffering of one’s neighbour and of genuine compassion.  Since only this peace of heart is there for us, it increases our sensitivity to others and makes us available to others.

In addition we will say that only the man who enjoys this inner peace can effectively help a brother. Can you, in fact, give peace to others if you do not first possess it?  Can there be peace in families, in society, among the people, if there is no peace in their hearts to begin with?

“Acquire a peaceful spirit, and thousands around you will be saved,” said St. Seraphim of Sarov,[7] a great and holy eighteenth-century Russian saint.  To acquire this inner peace, he made an effort to live in ceaseless prayer.  After sixteen years of monastic life and twenty-five of eremitic life, he was attacked by a gang of thieves, he never resisted, they beat him mercilessly with the handle of his own ax, leaving him for dead; leaving Seraphim with a hunched back for the rest of his life.  He spent 5 months recovering and then Seraphim spent 1,000 successive nights on a rock in continuous prayer with his arms raised to the sky, a Herculean feat of asceticism, especially considering the pain from his injuries.  He then remained another sixteen years as a recluse in a cell.  He had begun to radiate in a visible way what had been done within his soul, after only forty-eight years of contemplative life.  But with what fruits! He became immensely sought-after due to his powers of healing and gift of prophecy.  His ability to answer his guests’ questions before they could ask. Thousands of pilgrims went to him and left, comforted, freed from doubts and anxieties, enlightened as to their vocation, healed in body and soul.

The exhortation of Saint Seraphim does nothing but bear witness to his personal experience, identical to that of many other saints.  The attainment and perpetuation of inner peace, impossible without prayer, should be considered a priority, especially for those who claim to want to do good to others.  Otherwise, we would often talk to those who are in difficulty with our own anxieties only.


It is now necessary to dwell on yet another truth, which is no less important: Christian life is a struggle, a war without respite.  Saint Paul invites us, in his letter to the Ephesians, to cover ourselves in the armour of God to fight “Finally, brethren, be strengthened in the Lord, and in the might of his power.  Put you on the armour of God, that you may be able to stand against the deceits of the devil.  For our wrestling is not against flesh and blood; but against principalities and power, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.  Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect.  Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, And your feet shod with the preparation of the gospel of peace: In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.  And take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God).”[8]  He describes the components in detail, all the pieces of armour that we must wear and why.

Every Christian must be convinced that his spiritual life cannot under any circumstances be reduced to a quiet flow of days without history, but has to be in a place of constant struggle (against evil, temptations, discouragement), sometimes it can be painful and which will end only at our death.  This inescapable struggle must be interpreted as an extremely positive actuality.  Since we “make war that we may live in peace,”[9] [10]   there can be no victory without a struggle.  This conflict is precisely the locus of our purification and spiritual growth, with this approach we learn to know ourselves, our weaknesses and God in his infinite mercy.  It is, ultimately, the way chosen by God for our metamorphoses and our glorification.

Notwithstanding the spiritual battle of the Christian, although sometimes tough, it is never the despairing war of those who fight in solitude, blindly, without any certitude regarding the outcome of the confrontation.  It is the struggle of those who fight with absolute certainty, that victory is already assured, because the Lord has risen: “And one of the ancients said to me: Weep not; behold the lion of the tribe of Judah,[11] the root of David, hath prevailed….”[12]  Thus, let us not fight alone with our strength, but with the Lord who tells us: “My grace is sufficient for thee; for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me,”[13] our main weapon is not our habitual firmness of character nor our human abilities, but our faith, this total adhesion to Christ, that permits us, even at our worst moments, to abandon with blind faith to the one who will not abandon. “I can do all these things in him who strengtheneth me.”[14]  And again: “The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?”[15]

The Christian therefore battles with energy, called to resist “For you have not yet resisted unto blood, striving against sin.”[16]  But he does so with a calm heart and his struggle is all the more effective the more his heart dwells in peace.  Since it is this inner peace that allows him to fight not with his own strength – which would be less – but with that of God.


We have already said that the believer in all of his battles, whatever the violence, will endeavour to preserve peace of heart to let the God of the host fight in him.  Aptly, he must be cognisant of the fact that: inner peace is not only a condition of spiritual struggle, it is – very often – the end.  It is quite frequent that the spiritual battle consists precisely of this: defending interior peace from our enemies who’s impetus is to steal it away.

If truth be told, one of the usual strategies used by the devil to drive back soul from God and thus, delaying the spiritual process, is to try to make you lose your inner peace, this is what Lorenzo Scupoli,[17] one of the greatest spiritual masters of the sixteenth century says on the subject: “The devil does his utmost to banish peace from one’s heart, because he knows that God abides in peace and it is in peace that He accomplishes great things.”  It will be very useful to remember this because often, in the daily conduct of our Christian life, it happens that we are wrong to fight – if we can say so – that we misguide our efforts. We fight on a terrain where the devil drags us subtly and on which he can win, instead of fighting on the real battlefield where, with God’s grace, we are always sure to win.  This is one of the great secrets of spiritual struggle: not to fight, to discern, despite the cunning of the adversary, against what we must really fight and where to direct our efforts.

It is wrong to believe that in order to restore victory in the spiritual struggle, it is necessary to overcome all our faults, never succumb to temptation, to have no more weaknesses or shortcomings.  On this terrain we will inevitably be defeated!  Which one of us can claim they have never fallen?  This is most certainly not what God requires from us, “For he knoweth our frame. He remembereth that we are dust.”[18]  On the contrary, the real spiritual struggle, more than pursuing an invincibility and an absolute infallibility that is out of our reach, consists mainly in learning not to get upset when we happen to be miserable and to know how to take advantage of our falls so as to rise higher.  Which is always possible, provided you do not lose heart and keep calm.

One could therefore rightly profess this principle: the first objective of the spiritual struggle, to which our efforts must be inclined, is not to always obtain a victory (over our temptations, over our weaknesses, etc.), it is rather, to learn to safeguard one’s own heart in peace under all circumstances, even on the instance of a defeat.  Only by doing so can we reach the other goal which is the gradual eradication of all our imperfections.

We must therefore aim for this complete victory over our faults and desire it, but remaining aware that our own forces are not enough, and not expect to obtain it immediately.  Moreover, only the grace of God who will give us the victory, his action will be all the more powerful and swift if we keep our soul in peace and abandon ourselves with trust into the hands of the Father.


One of the dominant aspects of spiritual struggle is the struggle on the level of thoughts. Often it consists in opposing thoughts that come from our spirit, or from the mentality that surrounds us, or from the enemy that disturb us, frighten us or discourage us, thoughts that can comfort us and restore peace in us.  In anticipation of this struggle, “Blessed is the man that hath filled the desire with them; he shall not be confounded when he shall speak to his enemies in the gate”[19] the weapons, which are good thoughts, namely those solid convictions based on faith, which nourish the intelligence and strengthen the heart at the moment of trial.  Among these weapons in the hero’s hand, one of the statements that must remain close at hand is that, all the reasons that make us stray from peace, are always bad reasons.

This conviction certainly cannot be based on human considerations, but it is a certainty of faith, founded on the word of God.  It does not hinge on global the reasons; Jesus told us quite clearly: “Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid.”[20]  If we seek peace as the world gives it, that is, if we expect a peace according to the criteria of life that make the inner state depend on the good performance of external things, the absence of contradictions, the realisation of all our desires, etc. ., surely we will never be at peace, or our peace will be extremely fragile and short-lived.

For us believers, the essential reason for which we can always remain in peace does not come from the world: “My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence,”[21] says Jesus; It comes from our trust in the promise of the Lord.  When He proclaims to give us peace, to leave us peace, this is the divine word and has the same creative force as that which began the cycle of the earth to rise from nothing; it is the same power as the one that calmed the tempest or healed the sick, the same that resurrected the dead.  Because Jesus said – twice! – that he gives us His peace and we believe we have His peace and that it is never withdrawn:  “For the gifts and the calling of God are without repentance.”[22]  We are the ones who do not know how to accept and preserve them, because very often, we lack faith.

“These things I have spoken to you, that in me you may have peace. In the world you shall have distress: but have confidence, I have overcome the world.”[23]  In Jesus we can always continue in peace, because he has conquered the world, he has conquered every evil and sin, because he has risen from the dead.  With his death he triumphed over death, he repealed the sentence and conviction that oppressed us and thereby expressing God’s benevolence toward us.  ”What shall we then say to these things? If God be for us, who is against us?”[24] … “Who then shall separate us from the love of Christ?”[25]

From this unshakeable foundation of faith, we will examine further on, some situations in which we often happen to lose more or less peace of heart, trying to overcome the light of the Gospel teaching.  But first we need to understand what it is, on our part, the fundamental condition for being able to receive the peace promised by Jesus.


The inner peace we are dealing with depends fundamentally on our attitude towards God. Inner peace is a gift of God, the man who opposes him, who more or less consciously avoiding or evading his appeals or his needs, cannot enjoy true peace.  Despite that, let us note that: when someone is close to God, loves him and wants to serve him, he will be open to receive the gift of peace; the ordinary strategy, put in place by the devil, will consist in trying to make him lose this peace of heart, while God, on the contrary, comes to his help and renders it to him.  The factors of this covenant are reversed for a person whose heart is far from God and who lives in evil and in indifference: the devil will try to reassure them, to keep them in a false peace; while alternatively the Lord, who’s impulse is to give salvation and convert him, it will disturb and agitate his conscience to try to lead him to repentance.  The peace of a man cannot be absolute and permanent, if he is far from God, if his deepest will is not entirely directed towards him:  “You have made us for yourself, O Lord, and our heart is restless until it rests in you.”[26]

A necessary condition for inner peace is therefore what we could call goodwill.  It could also be called purity of heart.  It is the constant and stable state of mind of man decided to love God more than anything else, sincerely desirous of placing all circumstances of God ’s will to his.   It may happen – will definitely happen – that in life all the days his behaviour is not in keeping with this purpose.  Many imperfections will add up in the realisation of this desire, but he will suffer, they may ask the Lord for forgiveness and try to correct themselves.  After any loss, we will strive to return to say yes to God in everything, without exception.

Observe what ‘goodwill’ is.  It is not perfect, since it may well coexist with reluctance, imperfections, with mistakes, but it is a way towards it, why is this normal heart available (based on virtues such as faith, hope, charity), which empowers it with the grace of God and will lead us gradually, toward perfection.

This goodwill, this habitual determination to always say yes to God in both large and small things, is a “conditio sine qua non”[27] of inner peace.  Until we have acquired this determination, a certain uneasiness and a certain sadness will continue to remain in us: the restlessness of not loving God as much as he invites us to love him, the sadness of not having yet given him everything.  Because the man who has given his will to God, is secure in the belief that he has already given him everything.  As long as our heart has not found its harmony, we cannot be truly at peace.  It will not be unified in the moment when all our desires will be subordinated to the desire of loving God, to please him and to do his will.  This implies, of course, the determination to detach us from everything that would be contrary to God.


We can also proclaim that this goodwill is enough to keep one’s heart in peace, even if, despite this, we still have many imperfections and shortcomings: “gloria in altissimis Deo et in terra pax in hominibus bonae voluntatis”.[28] In fact, what does God ask us, if not this goodwill?  What more could he expect, he who is a good and compassionate Father, when he sees that his son wants to love him above all things, suffers from not loving him enough and is willing (even if he considers himself unable to do so with his own strength) to break away from everything that would be against it?  Is it not for God to intervene personally so as to bring fruition to these desires which man, left to his own competences, is not able to perceive?

To support of what has just been said – goodwill is enough to make us pleasing to God and therefore to be at peace – here is an episode of the life of Saint Teresa of the Child Jesus, told by her sister Celina: “In a situation in which Sister Teresa had shown me all my faults, I was sad and a little disoriented.”  Here I am so far from virtue – I thought – I really wished to possess it, I would love to be sweet, patient, humble, charitable… Ah, I will never succeed. “However, in the evening, during prayer, I read that to St. Geltrude, who had expressed the same desire, our Lord had replied:”  In all things and above all, have goodwill; this single provision will give your soul the splendour and special merit of all the virtues.  Anyone who has good will, sincere desire to work for my glory, give me thanks, share in my sufferings, love me and serve me as much as creatures together, will undoubtedly receive rewards worthy of my generosity and his desire will sometimes be more beneficial than not for others, their good works. “Very happy for this good word – continues Sister Celina – all to my advantage, I informed our dear little teacher (Teresa) that the dose increased and added: “You read what is written in the life of Father Surin? He performed an exorcism; the demons said to him: “We manage to overwhelm everything, it is not that this bitch of good will to which we can never resist!”  Well, unless you have virtue, at least you have a dog that will save you from all dangers; console yourself, it will take you to heaven! Ah, what is a soul that does not wish to possess virtue! It is the most common route! But how many little are the souls agree to fall and to be weak, who are happy to see each other on the ground and that others will seize the act!”[29]  As evidenced by this text, the concept that Teresa had attained perfection is not perhaps  what we would automatically think.  

Let us see how the believer of goodwill can, in the light of faith, overcome all the circumstances in which he tried to lose this peace.

Nota Bene:  This translation was made for some of the Novices of the Hermits of Saint Bruno and was not intended for external use.  In referencing this article the Ven. Fr. Dom. Ugo-Maria ESB (csr) in translation, he used the Douay-Rheims 1899 version of the Bible in all instances but one when the Biblia Sacra Vulgata was used.  Dom. Ugo-Maria was not sure which version of the Bible Father Jacques Philippe had used and therefore a slight discrepancy appeared in this articles version of Romans 11:29 (Please see reference no. 22 below).  Furthermore, Dom. Ugo-Maria has expanded on some of the referencing which was not present in the original Italian text to enable the reader of the English translation, to have more clarity.  Dom. Ugo-Maria is not a linguist (although his native tongue is Italian and German, his tertiary education was completed in England.   He therefore apologises for any inaccuracies in translation as they are not intentional.


1.  John 15:5.  

2.  John 15:16.  

3.  Ephesians 2:10.

4.  Psalms 28:10.

5.  1 Kings 19:11-12.

6.  Isaiah 30:15.

7.  Saint Seraphim of Sarov (Серафим Саровский) (30 July [O.S. 19 July] 1754 (or 1759) – 14 January [O.S. 2 January] 1833), born Prokhor Moshnin (Прохор Мошнин), is one of the most renowned Russian saints in the Eastern Orthodox Church.

8.  Ephesians 6: 10-17.

9.  Aristotle.  Nicomachean Ethics, Book X, 1177b.4

10.  Translated from the letters of Saint Catherine of Siena; III to the provost of Casole and to Giacomo of Mancio from the said place, she states “e della grande guerra fece la grandissima pace” and the great war made great peace.

11.  The Tribe of Judah (שֵׁבֶטיְהוּדָה, Shevet Yehudah, “Praise”) was one of the twelve Tribes of Israel.

12.  Revelations 5:5.

13.  2 Corinthians 12:9.

14.  Philippians 4:13.

15.  Psalms 26:1.

16.  Hebrews 12:4.

17.  Lorenzo Scupoli (Laurentius Scupulus), c. 1530 – 28 November 1610, author of “Il combattimento spirituale” (The Spiritual Combat), one of the classical works on Catholic spirituality.

18.  Psalms 102:14.

19.  Psalms 126:5.

20.  John 14:27.

21.  John 18:36.

22. Translators explanation of Romans 11:29; N.B. “are without repentance”; that is, they are immutable and unalterable; God never revokes them, or calls them in again, or takes them away from the persons to whom he has made such a previous donation. The Scriptures in Hebrew state “that the holy blessed God, after שנתןהמתנה, “that he hath given a gift”, לאיקחנההמקבל, “never takes it away from the receiver”; and this is the “Gemara”, or doctrine of the Rabbins דמיהביהבימשקללאשקלי, “that giving they give, but taking away they do not take away”; the gloss upon it is,בתרדיהבי, “after it is given.”

23.  John 16:33.

24.  Romans 8:31.

25.  Romans 8:35.

26.  St. Augustine’s Confessions (Lib 1,1-2,2.5,5: CSEL 33, 1-5)

27.  An indispensable and essential action, condition, or ingredient.  Originally a Latin legal term for “[a condition] without which it could not be”, or “but for…” or “without which [there is] nothing”.  Oxford English Dictionary (3rd ed.). Oxford University Press.  September 2005.

28.  Lucas 2:14 Biblia Sacra Vulgata; Translation: “Glory to God in the highest; and on earth peace to men of good will.”

29. Consigli e ricordi” It was composed by Celina, sister of Saint Therese de Lisieux, drawing on her personal diary – partly written when the saint was still alive -, at her own depositions prepared for the Canonical Processes and some memories.  Ideal completion of the “Story of a Soul”, is a collection of anecdotes that portrays Saint Teresa de Lisieux (1873-1897), just twenty years old, in her commitment as a novice teacher, a commitment that will follow until her death.

Sia Lodato Gesù Cristo – Sempre Sia Lodato

Sia Lodato Gesù Cristo – Sempre Sia Lodato

Dal sorgere del sole al suo tramonto sia lodato il nome del Signore

Deus Tecum cari fratelli e sorelle,

Con questa acclamazione di fede, fino agli anni Cinquanta del secolo scorso, i cristiani erano esortati a salutare il sacerdote lungo la strada. Non si tratta di un’acclamazione liturgica. I predicatori erano soliti pronunciare questo saluto prima e dopo ogni loro intervento in qualsiasi circostanza. Era e resta ancora un’acclamazione per evidenziare che le nostre parole non devono servire alla nostra gloria ma a quella del Signore.

Di recente ho letto un blog dal titolo “Sia lodato Gesu Cristo – Perche?” dove lo scrittore propone che, poiché la chiesa cattolica non è l’unico esponente delle virtù … Basta dire in questo mondo secolarizzato che non ha tempo per la preghiera. “Devo scappare. scusa “rispondono quando ci rivolgiamo al tema della religione. Poi abbiamo i cosiddetti “sacramentali soli cattolici” che si vedono solamente durante i battesimi, la prima comunione, la cresima, i matrimoni e i funerali. Non educano i loro bambini che hanno battezzato nella fede cattolica “voglio che mio figlio si decida quando è più grande” dice “e se volesse diventare un buddista quando sarà più grande?”. La scarpa si adatta anche ad alcuni dei miei confratelli del clero e dell’episcopato. Un sacerdote collega nel Devon una volta mi ha chiesto perché sei diventato un prete te? Questo mi ha sorpreso e naturalmente ho risposto che “ben pregavo per la guida del nostro Signore e con l’aiuto dello spirito santo mi dirigevo verso il sacerdozio”. “Wow! voi italiani e i latini siete davvero dentro per quella roba” ha dichiarato “appena dopo il college mio padre voleva mandarmi nell’esercito a meno che non andassi all’università. Così sono andato a Oxford, ho scelto il tema più multidisciplinare, che all’epoca era teologia. quando mi sono laureato, mio ​​zio vescovo, mi ha offerto un lavoro e mi ha ordinato. allora eccoci qua”. Questo è dove Io ho esclamato “WOW”. Poi ho avuto un vescovo diocesano in Irlanda che non credeva nemmeno in Dio. Ma questo è un intero altro blog.

quindi qui siamo al punto cruciale della questione. la chiesa stessa sta diventando secolarizzata. Ma di nuovo questo è un argomento che forse affronteremo possibilmente nel futuro.

La mia campagna se possiamo chiamarla così, è che lodiamo il nostro Signore e Salvatore almeno una volta al giorno, non mi aspetterei di sfidare un laico a seguire il nostro esempio di “Sette volte al giorno io ti lodo, per le sentenze della tua giustizia.” [Salmo 119:164].

Ma vorrei con il vostro aiuto lanciare una sfida quaresimale per dire “Sia lodato Gesù Cristo – Semper sia Lodato” ad almeno un estraneo ogni giorno durante la quaresima. Che bel modo di salutare qualcuno se non nel nome del nostro Salvatore. Non pensi?

Che il Signore vi benedica e vi mantenga sempre.

in Gesù e Maria

dom. ugo maria

Athanasius to Marcellinus – on the Interpretation of the Psalms

“And it seems to me that these words become like a mirror to the persons singing them, so that he might perceive himself and the emotions of his soul, and thus affected, he might recite them.  For in fact he who hears the one reading receives the song that is recited as being about him, and either when he is convicted by his conscience, being pierced, he will repent, or hearing of the hope that resides in God, and of the succor available to believers how this kind of grace exists for him, he exults and begins to give thanks to God.” Athanasius (c. 295-373)

Athanasius was a major figure in 4th-century Christendom.  As Bishop of Alexandria, spiritual master and theologian, he led the Church in its battle against the Arian heresy. Athanasius’ The Life of Antony is one of the foremost classics of Christian asceticism. It tells the spiritual story of St. Antony, the founder of Christian monasticism. Written at the request of the desert monks of Egypt to provide “an ideal pattern of the ascetical life,” it immediately became astonishingly popular. This work contributed greatly to the establishment of the monastic life in Western Christianity.  From a literary perspective, it created a new Christian genre for the lives of the saints. The Letter to Marcellinus is an introduction to the spiritual sense of the Psalms.  The Psalms are presented as a variety of attitudes which co-exist in a truly harmonious and whole sense of prayer.

Statue of St. Athanasius, Cattedrale di Catania nella Floretta
Athanasius shows himself here as a pastor and physician of the soul who is aware that one cannot read the Psalms without making the various emotions of them one’s own. And so he comments that “the one who hears is deeply moved, as though he himself were speaking, and is affected by the words of the songs, as if they were his own songs.”  Reading the Psalms, for Athanasius, leads to deeper knowledge also of oneself.

My dear Marcellinus,

Your steadfastness in Christ fills me with admiration. Not only are you bearing well your present trial, with its attendant suffering; you are even living under rule and, so the bearer of your letter tells me, using the leisure necessitated by your recent illness to study the whole body of the Holy Scriptures and especially the Psalms. Of every one of those, he says, you are trying to grasp the inner force and sense. Splendid! I myself am devoted to the Psalms, as indeed to the whole Bible; and I once talked with a certain studious old man, who had bestowed much labor on the Psalter, and discoursed to me about it with great persuasiveness and charm, expressing himself clearly too, and holding a copy of it in his hand the while he spoke.  So I am going to write down for you the things he said.

Son, all the books of Scripture, both Old Testament and New, are inspired by God and useful for instruction, as it is written; but to those who really study it the Psalter yields especial treasure. Each book of the Bible has, of course, its own particular message: the Pentateuch, for example, tells of the beginning of the world, the doings of the patriarchs, the exodus of Israel from Egypt, the giving of the Law, and the ordering of the tabernacle and the priesthood; The Triteuch describes the division of the inheritance, the acts of the judges, and the ancestry of David; Kings and Chronicles record the doings of the kings, Esdras the deliverance from exile, the return of the people, and the building of the temple and the city; the Prophets foretell the coming of the Savior, put us in mind of the commandments, reprove transgressors, and for the Gentiles also have a special word. Each of these books, you see, is like a garden which grows one special kind of fruit; by contrast, the Psalter is a garden which, besides its special fruit, grows also some those of all the rest.

The creation, for instance, of which we read in Genesis, is spoken of in Psalm 19, The heavens declare the glory of God: and the firmament shows His handiwork, and again in 24, The earth is the Lord’s and the fullness thereof: the inhabited earth and all that dwell therein. He Himself laid the foundations of it on the seas. The exodus from Egypt, which Exodus, Numbers, and Deuteronomy record, is fitly sung in Psalms 78, 106, and 114. When Israel came out of Egypt, says this last, the House of Jacob from among a foreign people, Judah became his holy place and Israel came under his authority. He sent Moses His servant, Psalm 105 declares, Aaron whom He had chosen. He showed the words of His signs among them, and of His wonders in the land of ham. Darkness He sent, and it was dark, and they were not obedient to his word. He turned their waters into blood and slew their fish: their land brought forth frogs, even in the king’s apartments. He spake, and dog-flies came, and flies in all their quarters; and so on, all through this Psalm and the next, we find the same things treated. As for the tabernacle and the priesthood, we have reference to them in Psalm 29, sung when the tabernacle was carried forth, Bring unto the Lord, ye sons of God, bring unto the Lord young rams, bring to the Lord glory and honor.

The doings of Joshua, the son of Nun, and of the Judges also are mentioned, this time in Psalm 105, They built them cities to dwell in and sowed fields and planted vineyards, for it was under Joshua that the promised land was given into their hands. And when we read repeatedly in this same Psalm, They cried unto the Lord in their trouble and He saved them out of their distress, the period of the judges is referred to, for then it was that, when they cried to Him, He raised up judges to deliver them form their oppressors, each time the need arose. In the same way, Psalm 20 has the kings in mind when singing, Some trust in chariots and some in horses, but we will gain glory by the Name of the Lord our God. They are brought down and fallen, but we are risen and stand upright. And Psalm 126 of the Gradual Psalms speaks of that which Esdras tells, When the Lord turned the captivity of Sion, we became as those comforted; and similarly Psalm 122, I was glad when they said unto me, We will go into the House of the Lord. Our feet were set in thy gates, O Jerusalem! Jerusalem is built as a city that has fellowship within itself: thither the tribes go up, the tribes of the Lord, to testify to Israel.

You see, then, that all the subjects mentioned in the historical books are mentioned also in one Psalm or another; but when we come to the matters of which the Prophets speak we find that these occur in almost all. Of the coming of the Savior and how, although He is God, He yet should dwell among us, Psalm 49 says, God shall come openly, even our God, and He shall not keep silence; and in Psalm 118 we read, Blessed is he that cometh in the Name of the Lord! We have blessed you from the House of the Lord. God is the Lord, and He has given us light. That He Who comes is Himself the Father’s Word, Psalm 107 thus sings, He sent His Word and healed them, and rescued them out of all their distresses. For the God Who comes is this self-same Word Whom the Father sends, and of this Word Who is the Father’s Voice, Whom well he knows to be the Son of God, the Psalmist sings again in 45, My heart is inditing of a good Word; and also in 110, Out of the womb, before the down, have I begotten Thee. Whom else, indeed, should any call God’s very Offspring, save His own Word and Wisdom? And he, who knows full well that it was through the Word that God said, Let there be light, Let there be a firmament. Let there be all things, says again in Psalm 33, By the Word of the Lord were the heavens made, and all the host of them by the Breath of His mouth.

And, so far from being ignorant of the coming of Messiah, he makes mention of it first and foremost in Psalm 45, Thy throne, O God, is for ever and ever, a scepter of justice is the scepter of Thy kingdom. Thou has loved righteousness and hated lawlessness: wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Further, lest any one should think this coming was in appearance only, Psalm 87 shows that He Who was to come should both come as man and at the same time be He by Whom all things were made. Mother Sion shall say, A man, a man indeed is born in her: and He himself, the Most Highest, founded her, it says; and that is equivalent to saying The Word was God, all things were made by Him, and the Word became flesh. Neither is the Psalmist silent about the fact that He should be born of a virgin – no, he underlines it straight away in 45, which we were quoting, but a moment since. Hearken, O daughter, he says, and see and incline thine ear, and forget thine own people and thy father’s house. For the King has desired thy beauty, and He is thy Lord. Is not this like what Gabriel said, Hail, thou that art full of grace, the Lord is with thee? For the Psalmist, having called Him the Anointed One, that is Messiah or Christ, forthwith declares His human birth by saying, Hearken, O daughter, and see; the only difference being that Gabriel addresses Mary by an epithet, because he is of another race from her, while David fitly calls her his own daughter, because it was from him that she should spring.

Having thus shown that Christ should come in human form, the Psalter goes on to show that He can suffer in the flesh He has assumed. It is as foreseeing how the Jews would plot against Him that Psalm 2 sings, Why do the heathen rage and peoples meditate vain things? The kings of the earth stood up and their rulers took counsel together against the Lord and against His Christ. And Psalm 22, speaking in the Savior’s own person, describes the manner of His death. Thou has brought me into the dust of death, for many dogs have compassed me, the assembly of the wicked have laid siege to me. They pierced my hands and my feet, they numbered all my bones, they gazed and stared at me, they parted my garments among them and cast lots for my vesture. They pierced my hands and my feet- what else can that mean except the cross? and Psalms 88 and 69, again speaking in the Lord’s own person, tell us further that He suffered these things, not for His own sake but for ours. Thou has made Thy wrath to rest upon me, says the one; and the other adds, I paid them things I never took. For He did not die as being Himself liable to death: He suffered for us, and bore in Himself the wrath that was the penalty of our transgression, even as Isaiah says, Himself bore our weaknesses. So in Psalm 138 we say, The Lord will make requital for me; and in the 72nd the Spirit says, He shall save the children of the poor and bring the slanderer low, for from the hand of the mighty He has set the poor man free, the needy man whom there was none to help.

Nor is this all. The Psalter further indicates beforehand the bodily Ascension of the Savior into heaven, saying in Psalm 24, Lift up your gates, ye princes, and be ye lift up, ye everlasting doors, and the king of glory shall come in! And again in 47, God is gone up with a merry noise, the Lord with the voice of the trumpet. The Session also it proclaims, saying in Psalm 110, The Lord said unto my Lord, Sit thou on My right hand, until I make thine enemies the footstool of thy feet. And Psalm 9 mentions also the coming destruction of the devil, crying, Thou satest on Thy throne, Thou that judgest righteousness, Thou hast rebuked the heathen and the wicked one is destroyed. And that He should receive all judgment from the Father, this also the Psalter does not hide from us, but foreshows Him as coming to be the judge of all in 72, Give the King Thy judgments, O God, and Thy righteousness unto the King’s Son, that He may judge Thy people in righteousness and Thy poor with justice. In Psalm 50 too we read, He shall call the heaven from above, and the earth, that He may judge His people. And the heavens shall declare His righteousness, that God is judge indeed. The 82nd like-wise says, God standeth in the assembly of gods, in the midst He judges gods. The calling of the Gentiles also is to be learnt from many passages in this same book, especially in these words of Psalm 47, O clap your hands together, all ye Gentiles, shout unto God with the voice of triumph; and again in the 72nd, The Ethiopians shall fall down before Him, His enemies shall lick the dust. The kings of Tarsis and of the islands shall bring presents, the kings of Arabia and Saba shall offer gifts. All these things are sung of in the Psalter; and they are shown forth separately in the other books as well.

My old friend made rather a point of this, that the things we find in the Psalms about the Savior are stated in the other books of Scripture too; he stressed the fact that one interpretation is common to them all, and that they have but one voice in the Holy Spirit.
Moreover, he went on, the opposite is true, to some extent; for, just as the Psalter includes the special subjects of all the other books, so also do they often contain something of the special feature of the Psalter. Moses, for example, writes a song; Isaiah does the same, and Habakkuk offers prayer in form of song. And in the same way in every book we see something alike of prophecy, of law-giving, and of history; for the same Spirit is in all and He, being by nature One and Indivisible, is given whole to each: yet is He diverse in His manifestations to mankind, and each one who is taught by and receives Him ministers the word according to the moment’s need. Thus (as I said before) Moses is at times a prophet and a psalmist, and the Prophets on occasion both lay down laws (like Wash you, make you clean. Wash clean your heart from wickedness, Jerusalem), and also record history, as when Daniel relates the story of Susanna or Isaiah tells us about the Rab-shakeh and Sennacherib. Similarly the Psalter, whose special function is to utter songs, generalizes in song matters that are treated in detail in the other books, as I have shown you. It also even lays down laws at times, such as Leave off from wrath and let go displeasure, incline thine heart from evil and do good. Seek peace and ensue it, as well as telling us the history of Israel’s journey and prophesying the coming of the Savior, as I said just now.

You see, then, that the grace of the one Spirit is common to every writer and all the books of Scripture, and differs in its expression only as need requires and the Spirit wills. Obviously, therefore, the only thing that matters is for each writer to hold fast unyieldingly the grace he personally has received and so fulfill perfectly his individual mission. And, among all the books, the Psalter has certainly a very special grace, a choiceness of quality well worthy to be pondered; for, besides the characteristics which it shares with others, it has this peculiar marvel of its own, that within it are represented and portrayed in all their great variety the movements of the human soul. It is like a picture, in which you see yourself portrayed, and seeing, may understand and consequently form yourself upon the pattern given. Elsewhere in the Bible you read only that the Law commands this or that to be done, you listen to the Prophets to learn about the Savior’s coming, or you turn to the historical books to learn the doings of the kings and holy men; but in the Psalter, besides all these things, you learn about yourself. You find depicted in it all the movements of your soul, all its changes, its ups and downs, its failures and recoveries. Moreover, whatever your particular need or trouble, from this same book you can select a form of words to fit it, so that you do not merely hear and then pass on, but learn the way to remedy your ill. Prohibitions of evil-doing are plentiful in Scripture, but only the Psalter tells you how to obey these orders and abstain from sin. Repentance, for example, is enjoined repeatedly; but to repent means to leave off sinning, and it is the Psalms that show you how to set about repenting and with what words your penitence may be expressed. Again, Saint Paul says, Tribulation worketh endurance, and endurance experience, and experience hope, and hope maketh not ashamed; but it is in the Psalms that we find written and described how afflictions should be borne, and what the afflicted ought to say, both at the time and when his troubles cease: the whole process of his testing is set forth in them and we are shown exactly with what words to voice our hope in God. Or take the commandment, In everything give thanks. The Psalms not only exhort us to be thankful, they also provide us with fitting words to say. We are told, too, by other writers that all who would live godly in Christ must suffer persecution; and here again the Psalms supply words with which both those who flee persecution and those who suffer under it may suitably address themselves to God, and it does the same for those who have been rescued from it. We are bidden elsewhere in the Bible also to bless the Lord and to acknowledge Him: here in the Psalms we are shown the way to do it, and with what sort of words His majesty may meetly be confessed. In fact, under all the circumstances of life, we shall find that these divine songs suit ourselves and meet our own souls’ need at every turn.

And herein is yet another strange thing about the Psalms. In the other books of Scripture we read or hear the words of holy men as belonging only to those who spoke them, not at all as though they were our own; and in the same way the doings there narrated are to us material for wonder and examples to be followed, but not in any sense things we have done ourselves. With this book, however, though one does read the prophecies about the Savior in that way, with reverence and with awe, in the case of all the other Psalms it is as though it were one’s own words that one read; and anyone who hears them is moved at heart, as though they voiced for him his deepest thoughts. To make this clear and, like Saint Paul not fearing somewhat to repeat ourselves, let us take some examples. The patriarchs spoke many things, all fitting to themselves; Moses also spoke, and God answered; Elijah and Elisha, seated on Mount Carmel, called upon the Lord and said, The Lord liveth, before Whom I stand. And the other prophets, while speaking specially about the Savior, addressed themselves also at times to Israel or to the heathen. Yet no one would ever speak the patriarchs’ words as though they were his own, or dare to imitate the utterance of Moses or use the words of Abraham concerning the great Isaac, or about Ishmael and the home-born slave, as though they were his own, even though like necessity oppressed him. Neither, if any man suffer with those that suffer or be gripped with desire of some better thing, would he ever say as Moses said, Show me Thyself, or If Thou remittest their sin; then remit it; but if not, then blot me out of Thy book that Thou hast written. No more would any one use the prophets’ words of praise or blame as though they were his own, or say, The Lord lives, in Whose sight I stand today. For he who reads those books is clearly reading not his own words but those of holy men and other people about whom they write; but the marvel with the Psalter is that, barring those prophecies about the Savior and some about the Gentiles, the reader takes all its words upon his lips as though they were his own, and each one sings the Psalms as though they had been written for his special benefit, and takes them and recites them, not as though someone else were speaking or another person’s feelings being described, but as himself speaking of himself, offering the words to God as his own heart’s utterance, just as though he himself had made them up. Not as the words of the patriarchs or of Moses and the other prophets will he reverence these: no, he is bold to take them as his own and written for his very self. Whether he has kept the Law or whether he has broken it, it is his own doings that the Psalms describe; everyone is bound to find his very self in them and, be he faithful soul or be he sinner, each reads in them descriptions of himself.

It seems to me, moreover, that because the Psalms thus serve him who sings them as a mirror, wherein he sees himself and his own soul, he cannot help but render them in such a manner that their words go home with equal force to those who hear him sing, and stir them also to a like reaction. Sometimes it is repentance that is generated in this way, as by the conscience-stirring words of Psalm 51; another time, hearing how God helps those who hope and trust in Him, the listener too rejoices and begins to render thanks, as though that gracious help already were his own. Psalm 3, to take another instance, a man will sing, bearing his own afflictions in his mind; Psalms 11 and 12 he will use as the expression of his own faith and prayer; and singing the 54th, the 56th, the 57th, and the 142nd, it is not as though someone else were being persecuted but out of his own experience that he renders praise to God. And every other Psalm is spoken and composed by the Spirit in the selfsame way: just as in a mirror, the movements of our own souls are reflected in them and the words are indeed our very own, given us to serve both as a reminder of our changes of condition and as a pattern and model for the amendment of our lives.

This is the further kindness of the Savior that, having become man for our sake, He not only offered His own body to death on our behalf, that He might redeem all from death, but also, desiring to display to us His own heavenly and perfect way of living, He expressed this in His very self. It was as knowing how easily the devil might deceive us, that He gave us, for our peace of mind, the pledge of His own victory that He had won on our behalf. But He did not stop there: He went still further, and His own self performed the things He had enjoined on us. Every man therefore may both hear Him speaking and at the same time see in His behavior the pattern for his own, even as He himself has bidden, saying, Learn of Me, for I am meek and lowly of heart. Nowhere is more perfect teaching of virtue to be found than in the Lord’s own life. Forbearance, love of men, goodness, courage, mercy, righteousness, all are found in Him; and in the same way no virtue will be lacking to him who fully contemplates this human life of Christ. It was as knowing this that Saint Paul said, Be ye imitators of me, even as I myself am of Christ. The Greek legislators had indeed a great command of language; but the Lord, the true Lord of all, Who cares for all His works, did not only lay down precepts but also gave Himself as model of how they should be carried out, for all who would to know and imitate. And therefore, before He came among us, He sketched the likeness of this perfect life for us in words, in this same book of Psalms; in order that, just as He revealed Himself in flesh to be the perfect, heavenly Man, so in the Psalms also men of good-will might see the pattern life portrayed, and find therein the healing and correction of their own.

Briefly, then, if indeed any more is needed to drive home the point, the whole divine Scripture is the teacher of virtue and true faith, but the Psalter gives a picture of the spiritual life. And, just as one who draws near to an earthly king observes the formalities in regard to dress and bearing and the correct forms of words lest, transgressing in these matters, he be deemed a boor, so he who seeks to live the good life and learn about the Savior’s conduct in the body is by the reading of this holy book first put in mind of his own soul’s condition and then supplied with fit words for a suppliant’s use. For it is a feature of this book that the Psalms which compose it are of many different sorts. Some such as 73, 78, 114, and 115, are narrative in form; some are hortatory, like 32, 97, and 103; some are prophetic, for example, 22, 45, 47, and 110; some, in whole or part, are prayers to God, as are 6, 16, 54, 102; some are confessions, notably the 51st, some denounce the wicked, like 14; while yet others, such as 8, 98, 117, 125, and many more, voice thanksgiving, praise, and jubilation, Psalm 66 alone of these having special reference to the Resurrection of the Lord.

It is possible for us, therefore, to find in the Psalter not only the reflection of our own soul’s state, together with precept and example for all possible conditions, but also a fit form of words wherewith to please the Lord on each of life’s occasions, words both of repentance and of thankfulness, so that we fall not into sin; for it is not for our actions only that we must give account before the judge, but also for our every idle word. Suppose, then, for example, that you want to declare anyone to be blessed; you find the way to do it in Psalm 1, and likewise in 32, 41, 112, 119, and 128. If you want to rebuke the conspiracy of the Jews against the Savior, you have Psalm 2. If you are persecuted by your own family and opposed by many, say Psalm 3; and when you would give thanks to God at your affliction’s end, sing 4 and 75 and 116. When you see the wicked wanting to ensnare you and you wish your prayer to reach God’s ears, then wake up early and sing 5; and if you feel yourself beneath the cloud of His displeasure, you can say 6 and 38. If any plot against you, as did Ahithophel against David,, and someone tells you of it, sing Psalm 7, and put your trust in God Who will deliver you.

Contemplating humanity’s redemption and the Savior’s universal grace, sing Psalm 8 to the Lord; and with this same Psalm or the 19th you may thank Him for the vintage. For victory over the enemy and the saving of created things, take not glory to yourself but, knowing that it is the Son of God Who has thus brought things to a happy issue, say to Him Psalm 9; and, if any wishes to alarm you, the 11th, still trusting in the Lord. When you see the boundless pride of many, and evil passing great, so that among men (so it seems) no holy thing remains, take refuge with the Lord and say Psalm 12. And if this state of things be long drawn out, be not faint-hearted, as though God had forgotten you, but call upon Him with Psalm 27. Should you hear others blaspheme the providence of God, do not join with them in their profanity but intercede with God, using the 14th and the 53rd. And if, by way of contrast, you want to learn what sort of person is citizen of heaven’s kingdom, then sing Psalm 15.

When, again, you need to pray against your enemies and those who straiten you, Psalms 17, 86, 88, and 140 will all meet your need; and if you want to know how Moses prayed, you have the 90th. When you have been delivered from these enemies and oppressors, then sing Psalm 18; and when you marvel at the order of creation and God’s good providence therein and at the holy precepts of the Law, 19 and 24 will voice your prayer; while 20 will give you words to comfort and to pray with others in distress. When you yourself are fed and guided by the Lord and, seeing it, rejoice, the 23rd awaits you. Do enemies surround you? Then lift up your heart to God and say Psalm 25, and you will surely see the sinners put to rout. If they persist, their murderous intent unslaked, then let man’s judgment go and pray to God, the Only Righteous, that He alone will judge according unto right, using Psalms 26 and 35 and 43. If your foes press yet harder and become a veritable host, that scorns you as not yet anointed, be not afraid, but sing again Psalm 27. Pay no attention either to the weakness of your own humanity or to the brazenness of their attack, but cry unceasingly on God, using Psalm 28. And when you want the right way of approach to God in thankfulness, with spiritual understanding sing Psalm 29. And finally, when you dedicate your home, that is your soul in which you receive the Lord and the house of your senses, in which corporeally your spirit dwells, give thanks and say the 30th and, from the Gradual Psalms, the 127th.

Again, when you find yourself hated and persecuted by all your friends and kinsfolk because of your faith in Christ, do not despair on this account nor be afraid of them, but go apart and, looking to the future, sing Psalm 31. And when you see people baptized and ransomed from this evil world, be filled with wonder at the love of God for men, and in thanksgiving for them sing the 32nd. And whenever a number of you want to sing together, being all good and upright men, then use the 33rd. When you have fallen among enemies but have escaped by wise refusal of their evil counsel, then also gather holy men together and sing with them the 34th. And when you see how zealous are the lawless in their evil-doing, think not the evil is innate in them, as some false teachers say, but read Psalm 36 and you will see they are themselves the authors of their sin. And if you see these same wicked men trying, among other evils, to attack the weak and you wish to warn their victims to pay no heed to them, nor envy them, since they will soon be brought to naught, both to yourself and others say the 37th.

When, on the other hand, it is your own safety that is in question, by reason of the enemy’s attacks, and you wish to bestir yourself against him, say the 39th; and if, when he attacks, you then endure afflictions, and wish to learn the value of endurance, sing Psalm 40. When you see people in poverty, obliged to beg their bread, and you want to show them pity, you can applaud those who have already helped them and incite others to like works of mercy by using 41. Then again, if you are aflame with longing for God, be not disturbed at the reviling of your enemies but, knowing the immortal fruit that such desire shall bear, comfort your soul and ease your pains with hope in God, and say the 42nd. When you wish to recall in detail the loving-kindnesses which God showed to the fathers, both in their exodus from Egypt and in the wilderness, and to reflect how good God is and how ungrateful are men, you have the 44th, the 78th, the 89th, the 105th, 106th, 107th, and also the 114th and 115th. And the 46th will supply your need when after deliverance from afflictions you flee to God, and want to give Him thanks and tell of all His loving mercy shown towards yourself.

But suppose now that you have sinned and, having been put to confusion, are repenting and begging for forgiveness, then you have the words of confession and repentance in Psalm 51. Or you have been slandered, perhaps, before an evil king, and you see the slanderer boasting of his deed: then go away and say Psalm 52. And when they persecute and slander you, as did the Ziphites and the strangers to King David, be not disturbed but with full confidence in God sing praise to Him, using Psalms 54 and 56. If still the persecution follows hard on you, and he who seeks your life enters (though he knows it not) the very cave in which you hide, still you must not fear; for even in such extremity as this you have encouragement in Psalm 57 and also in the 142nd. The plotter, it may be, gives orders that a watch be kept over your house, and yet you manage to escape; give thanks to God, then, and let Psalm 59 be written on your heart, as on a pillar, as a memorial of your deliverance. And if not only your enemies cast you in the teeth but those also whom you thought to be your friends reproach and slander you and hurt you sorely for a time, you can still call upon God for help, using Psalm 55. Against hypocrites and those who glory in appearances, say for their reproach the 58th. But against those whose enmity is such that they would even take away your life, you must simply oppose your own obedience to the Lord, having no fear at all but all the more submitting to His will as they grow fiercer in their rage, and your form of words for this will be the 62nd Psalm. Should persecution drive you to the desert, fear not as though you were alone in it, for God is with you, and there at daybreak you may sing to Him the 63rd. And if even there the fear of foes and their unceasing plots pursues you, be they never so many or so insistent in their search for you, still you must not yield; for the toy arrows of a child will be enough to wound them, while Psalms 64, 65, 70, and 71 are on your lips.

The 65th Psalm will meet your need, whenever you desire to sing praise to God: and if you want to teach any one about the Resurrection, sing the 66th. When asking mercy from the Lord, praise Him with the 67th. When you see wicked men enjoying prosperity and peace and good men in sore trouble, be not offended or disturbed at it but say Psalm 73. When God is angry with His people, you have wise words of comfort in Psalm 74. When you have occasion to testify concerning God, 9, 71, 75, 92, 105 to 108, 111, 118, 126, 136, and 138 all fit the case; and Psalm 76, when used intelligently, provides you with an answer for the heathen and the heretics, showing that the knowledge of God is not with them at all, but only in the Church. And when the enemy takes possession of your place of refuge, even though sorely harassed and afflicted, do not despair but pray: and when your crying has been heard, give thanks to God, using Psalm 77. And if they have profaned the house of God and slain the saints, throwing their bodies to the birds of prey, do not be crushed or frightened at such cruelty, but, suffering with those that suffer it, plead you for them with God, using Psalm 79.

Psalms 81 and 95 are suitable if you want to sing on a festival, together with other servants of the Lord; and when the enemy once more muster round you, threatening God’s House and joining forces against His holy ones, do not you be frightened of either their numbers or their strength, for you have a very anchor of hope available in Psalm 83. If, moreover, you behold the House of God and His eternal dwelling, and have a longing for them, as the Apostle had, then say the 84th; and when at length their anger is abated and you are free again, voice your thanksgiving in the 85th and in the 116th. To see the difference between the Church and schism and to confound schismatics, you can say 87. To encourage yourself and others in the fear of God and to show how fearless is the soul that hopes in Him, say 91.

Do you want to give thanks on the Lord’s Day? Then say the 24th; if on a Monday, then the 95th; and if on a Friday, your words of praise are in the 93rd, for it was when the Crucifixion was accomplished that the House of God was built, for all the enemy attempted to prevent it, so it is fitting we should sing on Friday a song of victory, such as that Psalm is. Psalm 96 is apt, if God’s House has been captured and destroyed and then re-built; and when the land has rest from war and peace returns, sing that The Lord is King in 97. You want to sing on Wednesday? The Psalm then is 94; for it was on the fourth day from the Sabbath that the Lord through His betrayal entered on His Passion, by which He should redeem us and by which He triumphed gloriously. So when you read in the Gospel how on the Wednesday the Jews took counsel against the Lord, seeing Him thus boldly challenging the devil on our behalf, sing the words of this Psalm 94. And again, when you see the providence and power of God in all things and want to instruct others in His faith and obedience, get them first to say the 100th Psalm. And when you have yourself experienced His power in judgment (for always His justice is tempered by His mercy) the next Psalm will express your need.

If through the weakness of your nature and the strain of life you find yourself at times downcast and poor, sing for your consolation Psalm 102, and use the two that follow it to lift your heart in thankful praise to God, as in and through all circumstances we should always do. Psalms 105, 107, 113, 117, 135, and 146 to 150 not only show the reasons why God should be praised, but tell you how to do it. Have you faith, as the Lord bade, and believe in the prayers you utter? Then say the 116th Psalm, from the tenth verse on. You feel that, like the Apostle, you can now press forward, forgetting all the things that lie behind? Then you have the fifteen Gradual Psalms for every step of your advance.

Another time, perhaps, you find you have been led astray by others’ arguments; well, then, the moment you perceive it, stop your sinning, sit down and weep, as they did of old by Babylon’s waters, using the words of Psalm 137. Since it is precisely by being tempted that one’s worth is proved, Psalm 139 will meet your need when you thank God for testing safely past. And if the enemy once more gets hold of you and you desire to be free, then say 140. For prayer and supplication, sing Psalms 5, 141 to 143, and 146. Has some Goliath risen up against the people and yourself? Fear not, but trust in God, as David did, and sing his words in Psalm 144. Then, marveling at God’s kindnesses to everyone and mindful of His goodness to yourself and all, praise Him, again in David’s words, with Psalm 105. You want to sing to Him? Use 96 and 98. If, weak as you are, you yet are chosen for some position of authority among the brethren, you must not be puffed up as though. you were superior to them, but rather glorify the Lord Who chose you and sing Psalm 151, which is especially the Psalm of David. And for Psalms in praise of God, having some of them the title Alleluia, you have all these, 105 to 107, 111 to 118, 135, 136, 146, 147, 148, 149, and 150.

If, again, you want to sing Psalms that speak especially about the Savior, you will find something in almost all of them; but 45 and 110 to relate particularly to His Divine Begetting from the Father and His coming in the flesh, while 22 and 69 foretell the holy cross, the grievous plots He bore and how great things He suffered for our sakes. The 3rd and 109th also display the snares and malice of the Jews and how Iscariot betrayed Him; 21, 50, and 72 all set Him forth as judge and foretell His Second Coming in the flesh to us; they also show the Gentiles’ call. The 16th shows His resurrection from the dead, in flesh, the 24th and 47th His ascension into heaven. And in the four Psalms 93, 96, 98, and 99, all the benefits deriving to us from the Savior’s Passion are set forth together.

Such, then, is the character of the Book of Psalms, and such the uses to which it may be put, some of its number serving for the correction of individual souls, and many of them, as I said just now, foretelling the coming in human form of our Savior Jesus Christ. But we must not omit to explain the reason why words of this kind should be not merely said, but rendered with melody and song; for there are actually some simple folk among us who, though they believe the words to be inspired, yet think the reason for singing them is just to make them more pleasing to the ear! This is by no means so; Holy Scripture is not designed to tickle the aesthetic palate, and it is rather for the soul’s own profit that the Psalms are sung. This is so chiefly for two reasons. In the first place, it is fitting that the sacred writings should praise God in poetry as well as prose, because the freer, less restricted form of verse, in which the Psalms, together with the Canticles and Odes, are cast, ensures that by them men should express their love to God with all the strength and power they possess. And, secondly, the reason lies in the unifying effect which chanting the Psalms has upon the singer. For to sing the Psalms demands such concentration of a man’s whole being on them that, in doing it, his usual disharmony of mind and corresponding bodily confusion is resolved, just as the notes of several flutes are brought by harmony to one effect; and he is thus no longer to be found thinking good and doing evil, as Pilate did when, though saying I find no crime in Him, he yet allowed the Jews to have their way; nor desiring evil though unable to achieve it, as did the elders in their sin against Susanna – or, for that matter, as does any man who abstains from one sin and yet desires another every bit as bad. And it is in order that the melody may thus express our inner spiritual harmony, just as the words voice our thoughts, that the Lord Himself has ordained that the Psalms be sung and recited to a chant.

Moreover, to do this beautifully is the heart’s desire and joy, as it is written, Is any among you happy? Let him sing! And if there is in the words anything harsh, irregular or rough, the tune will smooth it out, as in our own souls also sadness is lightened as we chant, Why then art thou so heavy, O my soul, why dost thou trouble me? and failure is acknowledged as one sings, My feet were almost gone, and fear is braced by hope in singing, The Lord is my helper, I will not fear what man can do to me.

Well, then, they who do not read the Scriptures in this way, that is to say, who do not chant the divine Songs intelligently but simply please themselves, most surely are to blame, for praise is not befitting in a sinner’s mouth. But those who do sing as I have indicated, so that the melody of the words springs naturally from the rhythm of the soul and her own union with the Spirit, they sing with the tongue and with the understanding also, and greatly benefit not themselves alone but also those who want to listen to them. So was it with the blessed David when he played to Saul: he pleased God and, at the same time, he drove from Saul his madness and his anger and gave back peace to his distracted spirit. In like manner, the priests by their singing contributed towards the calming of the people’s spirits and helped to unite them with those who lead the heavenly choir. When, therefore, the Psalms are chanted, it is not from any mere desire for sweet music but as the outward expression of the inward harmony obtaining in the soul, because such harmonious recitation is in itself the index of a peaceful and well-ordered heart. To praise God tunefully upon an instrument, such as well-tuned cymbals, cithara, or ten-stringed psaltery, is, as we know, an outward token that the members of the body and the thoughts of the heart are, like the instruments themselves, in proper order and control, all of them together living and moving by the Spirit’s cry and breath. And similarly, as it is written that By the Spirit a man lives and mortifies his bodily actions, so he who sings well puts his soul in tune, correcting by degrees its faulty rhythm so that at last, being truly natural and integrated, it has fear of nothing, but in peaceful freedom from all vain imaginings may apply itself with greater longing to the good things to come. For a soul rightly ordered by chanting the sacred words forgets its own afflictions and contemplates with joy the things of Christ alone.

So then, my son, let whoever reads this Book of Psalms take the things in it quite simply as God-inspired; and let each select from it, as from the fruits of a garden, those things of which he sees himself in need. For I think that in the words of this book all human life is covered, with all its states and thoughts, and that nothing further can be found in man. For no matter what you seek, whether it be repentance and confession, or help in trouble and temptation or under persecution, whether you have been set free from plots and snares or, on the contrary, are sad for any reason, or whether, seeing yourself progressing and your enemy cast down, you want to praise and thank and bless the Lord, each of these things the Divine Psalms show you how to do, and in every case the words you want are written down for you, and you can say them as your own.

There is, however, one word of warning needed. No one must allow himself to be persuaded, by any arguments what-ever, to decorate the Psalms with extraneous matter or make alterations in their order or change the words them-selves. They must be sung and chanted in entire simplicity, just as they are written, so that the holy men who gave them to us, recognizing their own words, may pray with us, yes and even more that the Spirit, Who spoke by the saints, recognizing the selfsame words that He inspired, may join us in them too. For as the saints’ lives are lovelier than any others, so too their words are better than ever ours can be, and of much more avail, provided only they be uttered from a righteous heart. For with these words they themselves pleased God, and in uttering them, as the Apostle says, they subdued kingdoms, they wrought righteousness, they obtained promises, they stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens, women received their dead by resurrection.

Let each one, therefore, who recites the Psalms have a sure hope that through them God will speedily give ear to those who are in need. For if a man be in trouble when he says them, great comfort will he find in them; if he be tempted or persecuted, he will find himself abler to stand the test and will experience the protection of the Lord, Who always defends those who say these words. By them too a man will overthrow the devil and put the fiends to flight. If he have sinned, when he uses them he will repent; if he have not sinned, he will find himself rejoicing that he is stretching out towards the things that are before and, so wrestling, in the power of the Psalms he will prevail. Never will such a man be shaken from the truth, but those who try to trick and lead him into error he will refute; and it is no human teacher who promises us this, but the Divine Scripture itself. For God commanded Moses to write the great song and to teach the people, and him whom He had appointed leader He bade also to write Deuteronomy, to have it ever in his hand and to meditate unceasingly upon its words; because these are sufficient in themselves both to call men’s minds to virtue and to bring help to any who ponder them sincerely. It is a certain fact that when Joshua, the son of Nun, entered the land of promise and saw the ordered ranks of the heathen and the Amorite kings all drawn up against him, in face of all these swords and weapons he read Deuteronomy in the ears of all and reminded them of the words of the Law, and then, having thus armed the people, he overcame the foe. King Josiah also, when the book was found, and had been read through to all, no longer feared his enemies. And at any time when war was threatening Israel, the Ark in which the tables of the Law were kept was carried out before the host, and was sufficient help against any array, except when there was among those who bore it or, elsewhere among the people, any prevailing hypocrisy or sin; for faith and an honest state of mind are always necessary if the Law is to be an effectual ally in the fulfillment of man’s vows.

And I have heard, said the old man, from wise men, that in old days in Israel they put daemons to flight by reading of the Scriptures only, and in the same way uncovered plots made by them against men.

For this reason he rebuked as being worthy of the utmost condemnation people who neglect the Scriptures, while making use of impressive words from other sources for the purposes of exorcism so-called. Those who did that were playing with the sacred words, he said, and offering themselves as to daemons, as did those Jews, the sort they tried in that way to exorcise the man at Ephesus. On the other hand, daemons fear the words of holy men and cannot bear them; for the Lord Himself is in the words of Scripture and Him they cannot bear, as they showed when they cried out to Christ, I pray you, torment me not before the time. In the same way Paul commanded the unclean spirits, and daemons were subject to the disciples. The hand of the Lord was on Elisha the prophet also, and he prophesied about the waters to three kings, when the minstrel played and sang according to His bidding. So also is it with us today: if any one have at heart the interests of those who suffer, let him use these words, and he will both help the suffer, let him use these words, and he will both help the sufferers more and at the same time prove his own faith to be true and strong; thus God, perceiving it, will grant the suppliants perfect health. Well knew the holy Psalmist that, when he said in Psalm 119, I will meditate in Thy judgments: and I will not forget Thy words; and again, Thy statutes were my songs in the place of my sojourning. For with these words they all worked out their own salvation, saying, If Thy law were not my meditation, then had I perished in my humiliation. Paul also strengthened his disciple with like words, saying, Ponder these things, abide in them, that thy progress may be manifest.

And so you too, Marcellinus, pondering the Psalms and reading them intelligently, with the Spirit as your guide, will be able to grasp the meaning of each one, even as you desire. And you will strive also to imitate the lives of those God-bearing saints who spoke them at the first.