In the Apocalypse the now of the hearer is figured in the then of the seer, whose seeing is the now and then of the Lamb who was slain, which is why the when of the vision is elusive to linear conception while being present to the Church already participating in the finality.
Y el humo del incienso, junto con las oraciones de los santos, subió desde la mano del Angel hasta la presencia de Dios.
Apoc 8,4
and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God.
Et ascéndit fumus incensórum de oratiónibus sanctórum de manu ángeli coram Deo.
Ps 119,89
In ætérnum, Dómine,
verbum tuum constitútum est in cælo.
Tu palabra, Señor, es eterna,
más estable que el cielo;
Forever is your word, O LORD, standing firm in the heavens.
Pour toujours, ta parole, Seigneur,
se dresse dans les cieux.
Jn 6,29
“La obra de Dios consiste en que crean en aquel a quien él ha enviado”.
Creer es la manera que tiene uno para abrirle la puerta al Señor; Él entra y nosotros entramos en Èl.
Regína cæli, lætare, allelúia,
quia quem meruísti portáre, allelúia,
resurréxit sicut dixit, allelúia;
ora pro nobis Deum, allelúia.
María, Madre de gracia, Madre de misericordia,
en la Vida y en la muerte ampáranos gran señora.
Defiéndenos del enemigo.
Ps 118,26
Benedíctus, qui venit in nómine Dómini.
Benedícimus vobis de domo Dómini.
Blest is he who comes in the name of the LORD.
We bless you from the house of the LORD;
Bendito el que viene en nombre del Señor,
os bendecimos desde la casa del Señor.
Political discourse, whether left or right, seems to show a common tendency to rely on the deconstruction of meaning in order to make an argument. It also has a hard time thinking of love or justice beyond a utilitarian frame. The two tendencies are likely related.
Easter III, Cathedral Homily
-Emmaus: The road from “these things that happened” to “the work God has accomplished”.
-Emaús: El camino desde “estas cosas que han sucedido” hasta “la obra que Dios ha realizado”.
youtube.com/watch?v=JBHU...
How does a Christian integrate the past into the present and orient the present toward the future?
The road to Emmaus responds to this question precisely because at the beginning of the journey, “Jesus came to them and walked with them.”
¿Cómo integra un Cristiano el pasado en el presente, y orienta el presente hacia el futuro?
Así que el camino hacia Emaús da respuesta a la pregunta precisamente porque al inicio del camino “Jesús se les acercó y comenzó a caminar con ellos”.
Lk 24,13-35
Paschal immersion: "The things that happened to Jesus the Nazarene,..”
Enlightenment: He interpreted to them what referred to him
in all the Scriptures.
Eucharistic manifestation:
With that their eyes were opened and they recognized him, but he vanished from their sight.
Cuando abrió el Cordero el quinto sello, vi al pie del altar las almas de los que habían sido degollados por causa de la palabra de Dios y por el testimonio que habían dado.
Apoc 6,9
When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne;
Mane nobíscum, Domine, quóniam advesperáscit et inclináta est iam dies.
Psalm 16 is particularly important in Peter’s first discourse after Pentecost.
Acts 2,25
For David says of him:
“I saw the Lord ever before me,.. Therefore my heart has been glad and my tongue has exulted;
my flesh, too, will dwell in hope,
because you will not abandon my soul to the netherworld,
nor will you suffer your holy one to see corruption.”
Car c'est du côté du Christ endormi sur la croix qu'est né « l'admirable sacrement de l'Église tout entière ».
Porque del costado de Cristo dormido en la cruz nació "el admirable sacramento de toda la Iglesia".
Sacrosánctum Concílium 5
Nam de látere Christi in cruce dormiéntis ortum est totíus Ecclésiæ mirábile sacraméntum.
From his side, as he lay asleep on the cross, was born that wonderful sacrament which is the Church in its entirety.
The Spirit of Christ Jesus, Crucified and Risen from the dead, is not a resentful, bullying and vengeful spirit.
“Learn from me,” he says, “for I am humble of heart”.
So it’s not just about what words we say or write, it’s also about the spirit that pushes them out.
To hear the voice of Christ in the Psalms is itself a sign of the Spirit’s influence, his desire to move us beyond self-preoccupations and into the “I” of Christ. To this both St Basil and St Augustine testify.
Ps 59,3
Eripe me de operántibus iniquitátem
et de viris sánguinum salva me.
líbrame de los malhechores,
sálvame de los hombres sanguinarios.
O rescue me from those who do evil,
and save me from bloodthirsty men.
Délivre-moi des hommes criminels;
des meurtriers, sauve-moi.
By the cross we put on Christ and cast aside the old man. By the cross we have been gathered into one flock, the sheep of Christ, destined for the sheepfolds of heaven.
Por la cruz nos revestimos de Cristo y nos despojamos del hombre viejo; fue la cruz la que nos reunió en un solo rebaño, ovejas de Cristo, y es la cruz la que nos lleva al aprisco celestial.
Saint Theodore the Studite*
Cruce Christum indúimus, veterémque hóminem exúimus. Cruce in unum ovíle, oves Christi, collécti et ad supérnas caulas destináti sumus.
*PG 99, Constantinople (759–826), monastic, defender of the holy icons, exiled by the emperors at least 3 times.
A royal psalm that speaks of the works of the Lord’s anointed. St Thomas comments that Ps 72 refers primarily to Christ, through the figure of Solomon.
Ps 72,13
Parcet páuperi et ínopi
et ánimas páuperum salvas fáciet.
él se apiadará del pobre y del indigente,
y salvará la vida de los pobres;
He will have pity on the weak
and save the lives of the poor.
Il aura souci du faible et du pauvre,
du pauvre dont il sauve la vie.
El sacrificio celeste instituido por Cristo constituye efectivamente la rica herencia de su nuevo Testamento que,
la noche en que fue entregado para ser crucificado,
el Señor nos dejó, como prenda de su presencia.
The heavenly sacrifice, instituted by Christ,
is the most gracious inheritance of his new covenant,
which,
the night he was handed over to be crucified,
he left for us as the pledge of his abiding presence.
St Gaudentius of Brescia*, in the Office today:
Sacrifícium cæléste a Christo institútum vere est hereditárium munus testaménti eius novi, quod nobis ea nocte, qua tradebátur crucifigéndus, tamquam pignus suæ præséntiæ derelíquit.
*Late IV Century, Italy, defender of Chrysostom.