The Doxology - Gloria Patri

Veni Creator 7th stanza
                                  http://jamiesthots.com/2012/09/13/peace-from-the-doxology/

Now to the Father and the Son,
Who rose from death, be glory given,
with Thou, O Holy Comforter,
henceforth by all in earth and heaven.
Amen.

Praise to thy eternal merit,
Father, Son, and Holy Spirit.

Immortal honor, endless fame,Attend th’almighty Father’s Name:
The Savior Son be glorified,
Who for lost man’s redemption died:
And equal adoration be,
Eternal Paraclete, to Thee.

John Dryden

The dictionary defines doxology as “an expression of praise to God, especially a short hymn sung as part of a Christian worship service.” The word doxology comes from the Greek doxa, (“glory, splendor, grandeur”) and logos, (“word” or “speaking”). Most doxologies are short hymns of praise to God in various Christian worship services, often added to the end of canticles, psalms, and hymns.
The Gloria Patri, so named for its first two words in Latin, is commonly used as a doxology by Roman Catholics, Old Catholics, Independent Catholics, Orthodox and many Protestants including Anglicans, Presbyterians, Lutherans, Methodists, and Reformed Baptists. It is called the "Lesser Doxology," thus distinguished from the "Great Doxology," Gloria in Excelsis Deo, and is often called simply "the Doxology." The Latin text of the Lesser Doxology is “Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.” Literally translated, it means “Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now and ever shall be, world without end. Amen.” As well as praising God, this doxology is also a short declaration of faith in the co-equality of the three Persons of the Holy Trinity.
Read more:http://www.gotquestions.org/doxology.html#ixzz39l1oZoqL

   
Gloria Patri, also known as the Glory Be to the Father or, colloquially, the Glory Be, is a doxology, a short hymn of praise to God in various Christian liturgies. It is also referred to as the Minor Doxology (Doxologia Minor)or Lesser Doxology, to distinguish it from the Greater Doxology, the Gloria in Excelsis Deo.
The earliest Christian doxologies are addressed to God the Father alone, or to Him "through" (διὰ) the Son,[1] or to the Father and the Holy Spirit with( (μετά) the Son,[2] or to the Son with (σύν) the Father and the Holy Spirit.[3]
The Trinitarian doxology addressed in parallel fashion to all three persons of the Trinity, joined by and (καί), as in the form of baptism, Matthew 28:19, became universal in Nicaean Christianity, which became dominant with theEdict of Thessalonica of 380.[4]

 There is an alternate version which the Syriac Catholic Church and the Syriac Orthodox Church use in their Liturgies

Glory be to the Father and to the Son and to the Holy Spirit,

And upon us, weak and sinful ones, let mercy and compassion be showered in both worlds, forever and ever. Amen.

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

http://www.christusrex.org/www1/pater/JPN-english.html

...that we may see The Father and the Son by Thee.

 Veni Creator Stanza 6

Oh, may Thy grace on us bestow
the Father and the Son to know;
and Thee, through endless times confessed,
of both the eternal Spirit blest.

Other versions: 

Teach us to know the Father,
Son,and thee, of both, to be but One,
that through the ages all along,
this may be our endless song:

May we by thee the Father learn,
and know the Son, and thee discern,
who art of both; and thus adore
in perfect faith for evermore.
Robert Bridges

Make Thou to us the Father known,
Teach us the eternal Son to won
And Thee, whose name we ever bless,
Of both the Spirit, to confess.
Edward Caswall'

John Dryden's rather more ornate version, from 1693:

Create all new; our wills control,
Subdue the rebel in our soul;
Make us eternal truths receive,
And practice all that we believe;
Give us Thyself, that we may see
The Father and the Son by Thee.

                                      
                                             http://saints365.blogspot.in/2014/05/7-lessons-from-fr-raniero-cantalamessa.html
http://alisonmorgan.co.uk/Cantalamessa%2003.htm

20. Through you may we the Father know

The HS leads us to know God as the Father of his son Jesus Christ.

The best way to judge a theology of the Spirit is to ask, is it open or closed to a Trinitarian perspective?

The first thing the HS does in us is to make us see God in a different way. He leads us to discover:

• God is on our side
• God is suffering too

What should we ask of the Spirit – that he should make us know the Father’s love.

21. Through you may we know the Son as well

The HS in scripture never puts himself forward proclaiming his own name; he’s always telling of the Father or of the Son. The Holy Spirit is God behind the scenes, 353.

There is no need for new theologies of the Spirit; if we lack the support of a lived experience of the Spirit (as they had in the C4th when the theology of the HS was first developed) then we won’t be able to write about him.

Charismatic movement – reveals that Jesus is Lord above all else. Demons called Jesus ‘Son of God’ or ‘Holy One of God’ – but never ‘Lord’.

Simeon the New Theologian was a great poet of the HS. He said, if a rich man gave a penny to a beggar and the beggar ran off to tell all the others so that they too came crowding to the rich man clamouring for a penny, the rich man would surely be irritated – but the Lord would be irritated if the beggar did not run off and tell all the others, so that they too should come to receive from him.

22. And you, the Spirit of them both, may we always believe

381 filioque controversy. Questions asked which are answered in the definition ‘the HS who is Lord and giver of life, who proceeds from the Father and with the Father and theSon is adored and glorified, and who has spoken through the prophets’:

• Who is the HS? – Lord, who proceeds from the Father and is to be adored as Father and Son are adored
• What does he do? – gives life

Irenaeus – the Father anoints, the Son is anointed, and the HS is the anointing.

Chase from our minds th' Infernal Foe

Veni Creator Spiritus Stanza 5

                    http://trendboiler.com/book/MTBybXdseA~~/Come-Creator-Spirit-Meditations-on-the-Veni-Creator 

Far from us drive the foe we dread,
and grant us Thy peace instead;
so shall we not, with Thee for guide,
turn from the path of life aside.

Our mortal foes afar repel,
grant us henceforth in peace to dwell;
and so to us, with thee for guide,
no ill shall come, no harm betide.
(a translation by Robert Bridges, from 1899)

Drive far away our wily Foe
And Thine abiding peace bestow;
If Thou be our protecting Guide,
No evil can our steps betide.
(Edward Caswall's 19th-century version)

Chase from our minds th' Infernal Foe;
And peace, the fruit of love, bestow;
And, lest our feet should step astray,
Protect, and guide us in the way.

(Tr. John Dryden)

http://www.rugusavay.com/john-dryden-quotes/

 http://alisonmorgan.co.uk/Cantalamessa%2003.htm

Fr. Raniero Cantalamessa OFM.Cap.. ....Preacher to the Papal Household.http://thefranciscanfamily.blogspot.in/2011/06/fr-raniero-cantalamessa-preacher-to.html

17. The enemy drive from us away

Jesus casts out demons ‘by the finger of God’ (Luke 11.20); ‘by the Spirit of God’ (Matt 12.28) – where the HS comes in, evil spirits have to go out. The more the devil is left out of the ambit of fiath, the more prevalent he becomes in the ambit of superstition. Origen and Aquinas were the 2 writers who did the most to build up a ‘theology’ of the devil – and the periods they represent were relatively free of ‘demonism’.

Three phases in the history of treatment of the devil:

1.       Represented as ugly, grotesque – eg Dante

2.       Represented as beautiful – eg Milton

3.       Not represented at all. Bultmann: ‘it is not possible to use an electric light or listen to the radio, nor is it possible to go to a doctor or make use of clinical remedies when you are sick, and at the same time believe in the world of spirits’.

In the lives of the saints it’s very different; the devil is forced to stand out against the light. Temptation of Jesus. Francis of Assisi: ‘if the brothers knew how many trials and how great are the afflictions the demons cause me, there would be not one of them who would not be moved to pity and compassion for me’.

Augustine: the devil delights in being blamed for something. In fact he actually wants you to blame him. He is more than wiling to listen to all your recriminations, as long as they keep you from making your own confession!.

Satan today is behind the fear and anxiety which dominates our age. The saints suffered fear at his coming – he gives present reality to the possibility that they too might, if they so willed, rebel as he did : and to lose God is to lose everything.

Caesarius of Arles: ‘the devil is bound, like a dog on a chain. He cannot bite anyone unless, having no concern about the danger, they go too close.. He can bark, he can whine and entice, but he can bite only those who go close an dlet him.’

Conversely, the HS frees us from all fear.

18. Peace then give without delay

The HS gives the peace of God.  Peace for the Christian occupies the same place as nirvana for the Buddhist – it points to the ultimate outcome of all things, the supreme achievement of the adventure of life and time. Peace is a fruit of the Spirit – Rom 8.6; Rom 114.17; Gal 5.22.

Augustine: ‘peace is the tranquillity of order’

Scripture speaks also of the ‘peace of God’ – eg Phil 4.7; Rom 15.33. Peace is not sth that God does, but sth that he is. Peace in the fullest sense is that which reigns in God.

Dante – in his will is our peace.

Peace comes down on a soul in the presence of the Spirit as quiet comes down on the field of battle after the enemy has fled.

19. With you as guide we avoid all cause of harm

The Spirit functions as guide

·          Pillar of cloud/fire

·          Jesus was ‘led’ by the Spirit into the wilderness

·          We are ‘led by the Spirit’, Gal 5.18

·          Luke wrote Acts to show that the same Spirit who guided Jesus is now guiding the church

·          Peter went to Cornelius and the pagans because guided by the Spirit to do so, Acts 10-11

The Holy Spirit guides us:

• Through conscience – cp Rom 9.1, ‘my conscience confirms it by the HS’

o         He teaches us; 1 Jn 2.27

o         Through inspiration/illumination

• Through the Church – eg the Spirit guiding the churches in Revelation

o         The Spirit helps us discern the signs of the times; between spirits, 1 Cor 12.10/1 John 4.1.

o         He guides the church sometimes directly, through revelations and prophetic inspirations; and sometimes in a collegial way, through discussion to a point of agreement – eg Acts 15.28, ‘it has been decided by the HS and by ourselves’.

o         He helps us distinguish the Spirit of God from the spirit of the world.

Ignatius Loyola suggested that in decision making we should settle on one choice and rest with it as if made, for a day or more, to test it.

Come Holy Spirit, kindle our senses

Veni Creator - Stanza 4 http://www.fotosearch.com/UNN403/u13583163/

Kindle our sense from above,
and make our hearts o'erflow with love;
with patience firm and virtue high
the weakness of our flesh supply.

A Prayer by John V. Taylor, A Matter of Life and Death

Spirit of God, Lord and Giver of Life, moving between us and around, like wind or water or fire; breathe into us your freshness that we may awake; cleanse our vision that we may see you more clearly; kindle our senses that we may feel you more sharply; and give us courage to live as you would have us live, through Jesus Christ our Lord. Amen’ 

Come Holy Spirit

Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created. And You shall renew the face of the earth.

O, God, who by the light of the Holy Spirit, did instruct the hearts of the faithful, grant that by the same Holy Spirit we may be truly wise and ever enjoy His consolations, Through Christ Our Lord, Amen.

                           http://douglawrence.wordpress.com/2010/04/22/read-the-compendium-of-the-catechism-of-the-catholic-church-for-free/

687 "No one comprehends the thoughts of God except the Spirit of God."⁷ Now God's Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. The Spirit who "has spoken through the prophets" makes us hear the Father's Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. The Spirit of truth who "unveils" Christ to us "will not speak on his own."⁸ Such properly divine self-effacement explains why "the world cannot receive [him], because it neither sees him nor knows him," while those who believe in Christ know the Spirit because he dwells with them.⁹

The proper name of the Holy Spirit

691 "Holy Spirit" is the proper name of the one whom we adore and glorify with the Father and the Son. The Church has received this name from the Lord and professes it in the Baptism of her new children.¹⁶

The term "Spirit" translates the Hebrew word ruah, which, in its primary sense, means breath, air, wind. Jesus indeed uses the sensory image of the wind to suggest to Nicodemus the transcendent newness of him who is personally God's breath, the divine Spirit.¹⁷ On the other hand, "Spirit" and "Holy" are divine attributes common to the three divine persons. By joining the two terms, Scripture, liturgy, and theological language designate the inexpressible person of the Holy Spirit, without any possible equivocation with other uses of the terms "spirit" and "holy."

Titles of the Holy Spirit

692 When he proclaims and promises the coming of the Holy Spirit, Jesus calls him the "Paraclete," literally, "he who is called to one's side," ad-vocatus.¹⁸ "Paraclete" is commonly translated by "consoler," and Jesus is the first consoler.¹⁹The Lord also called the Holy Spirit "the Spirit of truth."²⁰

693 Besides the proper name of "Holy Spirit," which is most frequently used in the Acts of the Apostles and in the Epistles, we also find in St. Paul the titles: the Spirit of the promise,²¹ the Spirit of adoption,²² the Spirit of Christ,²³ the Spirit of the Lord,²⁴ and the Spirit of God²⁵ - and, in St. Peter, the Spirit of glory.²⁶

Thou, finger of God's hand we own;

Veni Creator Spiritus - Stanza 3

                  http://www.prayerthoughts.com/prayerthoughts/God/PT_1363_God.html

Thou in Thy sevenfold gifts are known;
Thou, finger of God's hand we own;
Thou, promise of the Father, Thou
Who dost the tongue with power imbue.  

The mystic sevenfold gifts are Thine,
Finger of God’s right hand divine;
The Father’s promise sent to teach
The tongue a rich and heavenly speech.

Symbolism of the Hand and Finger of God as quoted in the Catechism of the Catholic Church:
699 The hand. Jesus heals the sick and blesses little children by laying hands on them.51 In his name the apostles will do the same. Even more pointedly, it is by the Apostles' imposition of hands that the Holy Spirit is given. The Letter to the Hebrews lists the imposition of hands among the "fundamental elements" of its teaching. The Church has kept this sign of the all-powerful outpouring of the Holy Spirit in its sacramental epicleses.

700 The finger. "It is by the finger of God that [Jesus] cast out demons." If God's law was written on tablets of stone "by the finger of God," then the "letter from Christ" entrusted to the care of the apostles, is written "with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts." The hymn Veni Creator Spiritus invokes the Holy Spirit as the "finger of the Father's right hand."

 Veni Creator Spiritus should not be confused with the " golden sequence for Pentecost", Veni Sancte Spiritus. It is usually attributed to either the thirteenth-century Pope Innocent III or to the Archbishop of Canterbury Stephen Langton, although it has been attributed to others as well. 
                                                http://www.pinterest.com/pin/228698487297775294/

Since the English Reformation in the 16th century, there have been more than fifty English language translations and paraphrases of Veni Creator Spiritus. The version included in the 1662 revision of the Book of Common Prayer retained the Latin title and was written by Bishop John Cosin for the coronation of King Charles I of Great Britain in 1625. The same words have been used at every coronation since, and is sung by the choir after the singing of the Creed, while the sovereign is dressed in a white alb and seated in the Coronation Chair, prior to the Anointing. The third stanza reads as follows: 

Anoint and cheer our soiled face
with the abundance of thy grace.
Keep far from foes, give peace at home:
where thou art guide, no ill can come.

St. John Paul II says:

Credo in Spiritum Sanctum, Dominum et vivificantem: I believe in the Holy Spirit, the Lord, the Giver of life....

St Paul writes in the Letter to the Romans, proclaimed a few moments ago: "All who are led by the Spirit of God are Sons of God" (Rm 8: 14).
These words suggest a further way of understanding the wonderful action of the Spirit in our life as believers. They open the way for us to reach the human heart: the Holy Spirit, whom the Church calls upon to give "light to the senses", visits man inwardly and directly touches the depths of his being.Pope John Paul II  http://www.catholicculture.org/culture/library/view.cfm?recnum=377

Paraclete , Sweet Unction.

                 Veni Creator -  stanza 2

Qui diceris Paraclitus,
altissimi donum Dei,                        
fons vivus, ignis, caritas,
et spiritalis unctio.

Thou who art called the Paraclete,
Best gift of God above,
The living spring, the living fire,
Sweet unction and true love.

[O comforter, to Thee we cry,
O heavenly gift of God Most High,
O fount of life and fire of love,
and sweet anointing from above.]

[Thou art that Comfort from above,

The Highest doth by gift impart;
Thou spring of life, a fire of love,
And the anointing Spirit art.
Version by George Wither]

Translation by John Dryden

O, Source of uncreated Light,
The Father's promis'd Paraclete!
Thrice Holy Fount, thrice Holy Fire,
Our hearts with heav'nly love inspire;
Come, and thy Sacred Unction bring
To sanctify us, while we sing!

http://revjohnkc.blogspot.in/2010/08/paraclete-in-johns-gospel.html

Let us look a little deeper into the words "Paraclete" and "sweet unction" today.

Hopkins, the Jesuit poet has given a beautiful definition of "Paraclete"in one of his sermons ( preached on 25 April, 1882). Here is the relavant quote from the sermon:

[B]ut what is a Paraclete? often it is translated Comforter, but a Paraclete does more than comfort. The word is Greek; there is no one English word for it and no one Latin word, Comforter is not enough. A Paraclete is one who comforts, who cheers, who encourages, who persuades, who exhorts, who stirs up, who urges forward, who calls on; what the spur and word of command is to a horse, what clapping of hands is to a speaker, what a trumpet is to the soldier, that a Paraclete is to the soul: one who calls us on, that is what it means, a Paraclete is one who calls us on to good. One sight is before my mind, it is homely but it comes home: you have seen at cricket how when one of the batsmen at the wicket has made a hit and wants to score a run, the other doubts, hangs back or is ready to run in again, how eagerly the first will cry / Come on, come on! - a Paraclete is just that, something that cheers the spirit of man, with signals and with cries, all zealous that he should do something and full of assurance that if he will he can, calling him on, springing to meet him half way, crying to his ears or to his heart: This way to do God's will, this way to save your soul, come on, come on!

http://www.godsradioministry.com/home/index.php

?option=com_content&view=article&id=67:break-free&catid=1:latest-news&Itemid=146

Now a note on "sweet unction":

"But you have an unction (or anointing) from the Holy One, and you know all things." -1 John 2:20.

Unction literally means "anointing".

Verse 27 says, "But the anointing which you have received of him abides in you, and you need not that any man teach you: but as the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you shall abide in him" .

The primary purpose of anointing with the holy anointing oil was to cause the anointed persons or objects to become qodesh – most holy (Exodus 30:29).
Originally the oil was used exclusively for the priests and the Tabernacle articles but was later extended to include prophets and kings (I Samuel 10:1). It was forbidden to be used on an outsider (Exodus 30:33) or to be used on the body of any common persons (Ex. 30:32a) and theIsraelites were forbidden to duplicate any like it for themselves (Ex. 30:32b).
The Christian Church has continued the practice of using holy anointing oil as a devotional practice, as well as in the liturgy.(http://en.wikipedia.org/wiki/Holy_anointing_oil)

Here is a quote from the detailed study on the "unction" by J. C. Philpot ( http://www.biblebb.com/files/philpot/unction_of_the_holy_one.htm)

1. Oil is of a SOFTENING, suppling nature. It is applied to the body to soften and supple it. So spiritually, the unction, or anointing of the oil of the Holy Spirit makes the conscience tender. Wherever that unction comes, it takes away the heart of stone, and gives a heart of flesh. It removes impenitence, unbelief, waywardness, perverseness, self-righteousness, and self-conceit; it softens and supples and makes tender the heart and conscience, so as to fall under the power of the truth..........

2. Again, unction or anointing oil is of a PENETRATING nature. When ointment or oil is rubbed on anything it penetrates into the substance beneath. It does not lie on the surface; it penetrates below the surface into the very substance of that to which it is applied. So it is spiritually with respect to the unction of the Holy One on the heart and conscience. In the case of most people who have truth in the understanding, but it is not brought into the heart by divine power--the effect is superficial. There is no depth of vital experience in their hearts; thus they resemble the stony ground hearers of whom we read in the parable of the sower: .....

3. Again, unction, or oil is of a SPREADING nature. It diffuses itself, as it is termed. It is not confined to the little spot where it falls, but it extends itself in all directions. So it is with the unctuous teaching of the Blessed Spirit in a man's heart. It spreads itself through the soul. The Lord therefore compares it to leaven (Matt.13:33). How does leaven act? It is very small in itself, a little lump; but when put into the large mass of meal, it diffuses itself through every portion of it; so that not a single crumb of the loaf is unaffected by it.

Veni Creator Spiritus

A Western depiction of the Pentecost, painted by Jean II Restout, 1732.
http://en.wikipedia.org/wiki/Pentecost

                           

The best way to begin a study on Ruach HaKodesh, my beloved Holy Spirit will be to invoke Him through the most powerful invocation "Veni Creator Spiritus." Wikipedia says 

Veni Creator Spiritus ("Come Creator Spirit") is a hymn believed to have been written by Rabanus Maurus in the 9th century. When the original Latin text is used, it is normally sung inGregorian Chant. As an invocation of the Holy Spirit, in the practice of the Roman Catholic Church it is sung during the liturgical celebration of the feast of Pentecost (at both Terce andVespers). It is also sung at occasions such as the entrance of Cardinals to the Sistine Chapel, when electing a new pope, as well as at the consecration of bishops, the ordination of priests, when celebrating the sacrament of Confirmation, the dedication of churches, the celebration of synods or councils, the coronation of kings, the profession of members of religious institutes and other similar solemn events.

I have tried to learn it by heart so many times in the past. But in vain. So here I am going to learn it, imbibe the meaning as much as my Holy Spirit will allow me to grasp, and slow and steady I'm going to win the race! 
Here is the first stanza:

COME, Holy Spirit, Creator blest, 

and in our souls take up Thy rest; 

come with Thy grace and heavenly aid 

to fill the hearts which Thou hast made.

Translation by John Dryden

Creator Spirit, by whose aid
The world's foundations first were laid,
Come, visit ev'ry pious mind;
Come, pour thy joys on human kind;
From sin, and sorrow set us free;
And make thy temples worthy Thee.

Oh, what a divine surprise !! Pope John Paul II has already said that it is much worthwhile to meditate Veni Creator Spiritus, stanza by stanza. Let me quote:

5. Veni, Sancte Spiritus!
The magnificent sequence, which contains a rich theology of the Holy Spirit, would also be worthy of meditation, stanza by stanza. Here we will reflect only on the first word: Veni, come! It recalls the waiting of the Apostles after Christ's Ascension into heaven.
In the Acts of the Apostles, Luke presents them to us gathered in the Upper Room in prayer with the Mother of Jesus (cf. Acts 1: 14). What better words than these could express their prayer: "Veni, Sancte Spiritus" the invocation, that is, of the one who moved over the face of the waters at the beginning of the world (cf. Gn 1: 2), whom Jesus had promised them as the Paraclete?


Church continues to pray: "Come, Holy Spirit'
The hearts of Mary and the Apostles at those moments were longing for his coming, alternating between ardent faith and the confession of human inadequacy. The Church's piety has interpreted and passed on this sentiment in the hymn "Veni, Sancte Spiritus". The Apostles know that the work Christ has entrusted to them is arduous, but decisive for the history of humanity's salvation. Will they be able to complete it? The Lord reassures their hearts. At every step of the mission that will lead them to proclaim and witness to the Gospel to the furthest corners of the globe, they will be able to count on the Spirit promised by Christ. The Apostles, recalling Christ's promise on the days between the Ascension and Pentecost, will focus their every thought and sentiment on that veni come!
6. Veni, Sancte Spiritus! Thus beginning her invocation to the Holy Spirit, the Church makes her own the substance of the Apostles' prayer as they gathered with Mary in the Upper Room; indeed, she extends it in history and makes it ever timely.
Veni, Sancte Spiritus! Thus she says over and over in every corner of the earth, her fervour unchanged, firmly aware that she must remain in the Upper Room, always awaiting the Spirit. At the same time, she knows that she must leave the Upper Room and travel the world's roads, with the ever new task of bearing witness to the mystery of the Spirit
Veni, Sancte Spiritus! So we pray with Mary, sanctuary of the Holy Spirit, a most precious dwelling-place of Christ among us, so that she may help us to be living temples of the Spirit and tireless witnesses of the Gospel.
Veni, Sancte Spiritus! Veni, Sancte Spiritus! Veni, Sancte Spiritus! Amen!
(©L'Osservatore Romano - 3 June 1998)

http://www.catholicculture.org/culture/library/view.cfm?recnum=377

The Ruach haKodesh

The Holy Spirit in Judaism generally refers to the divine aspect of prophecy and wisdom. It also refers to the divine force, quality, and influence of God Most High (Hebrew El Elyon) over the universe or over God's creatures, in given contexts.[1]
The Hebrew language phrase ruach ha-kodesh (Hebrew: רוח הקודש, "holy spirit" also transliterated ruaḥ ha-qodesh) is used in the Hebrew Bible(Tanakh) and Jewish writings to refer to the spirit of YHWH (רוח יהוה). It literally means "the spirit of holiness." The Hebrew terms ruacḥ qadshekha, "thy holy spirit" (רוּחַ קָדְשְׁךָ), and ruacḥ qadshō, "his holy spirit" (רוּחַ קָדְשׁ֑וֹ) also occur. (When a possessive suffix is added the definite article is dropped.)

From Wikipedia 

I plan to do an  intense Biblical study on the Ruach HaKodesh, the Hebrew name for the Holy Spirit.Here are two  quotes and their links:- . 

                     http://www.pinterest.com/pin/289215607290619859/

The Ruach haKodesh of YAHWEH will lead us unto the place that we must decrease and YAHWEH will increase.

The Ruach haKodesh the comforter of YAHWEH is the most important precious part of YAHWEH that HE has given to us that are in YAHSHUA. We need the Ruach haKodesh to be able to walk before YAHWEH at all times for the Ruach will lead us in all truth. We must have a love for the Ruach haKodesh because it in part of YAHWEH and YAHSHUA and it is by HIS Ruach that HE corrects us and judges us to bring us back to righteousness by judgment, because the love of YAHWEH is shed abroad in our hearts by the Ruach HaKodesh which is given to us. .

Ruach haKodesh Of YAHWEH,
Cast me not away from YOUR presence;
and take not YOUR Ruach haKodesh from me.

http://www.yahwehsword.org/holy-spirit/holy-spirit-documentation.htm

A child of God cannot be without the indwelling presence of the Ruach HaKodesh. Those who walk with Lord Yeshua must submit to the Spirit if they are to grow in spiritual maturity. You see, the work of the Holy Spirit is a vital part of our gift of salvation. Scripture reveals that Yeshua was filled with the Spirit (Matthew 3:16, John 1:32, and Acts 10:38). As women of faith, we desperately need the presence and the power of the Holy Spirit in our lives. My prayer for each of you is that you ask the Holy Spirit to come in His fullness into your life, and receive the abundant life that our mighty God promises each of us.
http://www.bethariel.org/sisterhood-love-letters/the-person-of-the-ruach-hakodesh-holy-spirit/

Predictions and its Fulfilment - Comparing Events with the Prophecies.

Sirach 42:24-25

Good News Translation (GNT)

24 All things are in pairs, each the opposite of the other,
    but nothing the Lord made is incomplete.
25 Everything completes the goodness of something else.
    Could anyone ever see enough of this splendor?

Sirach 42:24-25

Douay-Rheims 1899 American Edition (DRA)

24 All these things live, and remain for ever, and for every use all things obey him.

25 All things are double, one against another, and he hath made nothing defective.

Isaiah 34 :16

Amplified Bible (AMP)

16 Seek out of the book of the Lord and read: not one of these [details of prophecy] shall fail, none shall wantand lack her mate [in fulfillment]. For the mouth [of the Lord] has commanded, and His Spirit has gathered them.

Isaiah 34:16

Douay-Rheims 1899 American Edition (DRA)

16 Search ye diligently in the book of the Lord, and read: not one of them was wanting, one hath not sought for the other: for that which proceedeth out of my mouth, he hath commanded, and his spirit it hath gathered them.

Good News Translation (GNT)

16 Search in the Lord's book of living creatures and read what it says. Not one of these creatures will be missing, and not one will be without its mate. The Lord has commanded it to be so; he himself will bring them together.

Isaiah 34:16

The Message (MSG)

16-17 Get and read God’s book:
    None of this is going away,
    this breeding, brooding evil.
God has personally commanded it all.
    His Spirit set it in motion.
God has assigned them their place,
    decreed their fate in detail.
This is permanent—
    generation after generation, the same old thing.
Barnes' Notes on the Bible
http://biblehub.com/commentaries/isaiah/34-16.htm
Seek ye out - Lock carefully at the prediction, and its fulfillment. This seems to be addressed to the inhabitants of that land, or to any who might doubt, or be disposed to examine. They were invited to compare the prediction with the fulfillment, and see how literally all would be fulfilled - an examination which may be made now, and the prediction will be seen to have been accomplished with most surprising particularity and accuracy.
None shall want her mate - That is, none of the things which I have spoken shall want a fulfillment as its companion. The language is here evidently taken from the pairing of animals, and denotes that all that is spoken shall be entirely fulfilled. Some have understood tilts as referring to the wild animals of which he had spoken, and as meaning that in desolate Idumea they should be appropriately paired, and should breed and increase in abundance. But the more natural interpretation is to refer it to the predictions of the prophet, as meaning that no one thing which he had uttered should want a complete fulfillment.
Gill's Exposition of the Entire Bible
Seek ye out of the book of the Lord, and read,.... Joseph Kimchi interprets this of the book of the law of Moses; which being consulted, it will appear that punishment was threatened to be inflicted on the enemies of God's people, particularly the Edomites. Jarchi thinks the book of Genesis is intended; in which we may read how every creature, with its mate, at the time of the flood, was gathered to Noah in the ark. Aben Ezra supposes the book of God's decrees is meant; in which, could it be seen, might be read all the particulars of this prophecy. But it seems best to understand it of this book of the prophecy of Isaiah; which being sought to, and read at the time when these predictions will be fulfilled, it will be easily seen, by comparing events with prophecies, how everything will be exactly accomplished; from whence may be concluded, this book being called the book of the Lord, that it was written by divine inspiration, as all other parts of the Bible are; which is a recommendation of them, and is a reason why they should be constantly applied unto, and diligently read. It may deserve some consideration, whether the book of the Revelation may not be designed; which, at the destruction of Babylon or Rome, will be proper to be looked into afresh, to see the agreement between the prophecies in it, and the then state of things respecting it, when it will be an habitation of devils and unclean birds:

not one of these shall fail: not one of these beasts or birds before mentioned shall be wanting here, or be "deprived" of its prey:

none shall want her mate; the satyr, or vulture, or any other, which will engage their continuance, and by which means there will be a fresh brood of them in succession for after ages:

for my mouth, it hath commanded them; these beasts and birds, to assemble in the above mentioned place:

and his spirit, it hath gathered them; the Spirit of the mouth of the Lord, his power, and his providence; as he gathered all creatures to Adam, to give them names; and to Noah, to be preserved with him in the ark; so, by a secret instinct; will he gather together these creatures, to inhabit the desolate places of Edom or Rome. The Targum is,

"for by his word they shall be gathered, and by his will they shall draw near.''

So Ben Melech interprets it of his will and pleasure.

Bruised Reed and smouldering wick

 

Matthew 12:20

A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory.

Matthew 12:20

Living Bible (TLB)

20 He does not crush the weak,
Or quench the smallest hope;He will end all conflict with his final victory

Isaiah 42:3

A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice;

What a great promise we have in these Gospel passages. The New Living Translation has it this way: 

He will not crush those who are weak or quench the

 smallest hope. He will bring full justice to all who have

                been wronged.

Isaiah 42:3

Living Bible (TLB)

 He will not break the bruised reed, nor quench the dimly burning flame. He will encourage the fainthearted, those tempted to despair. He will see full justice given to all who have been wronged.

 Douay-Rheims 1899 American Edition (DRA)

3 The bruised reed he shall not break, and smoking flax he shall not quench: he shall bring forth judgment unto truth.

Matthew 12:20

New Living Translation (NLT)

20 He will not crush the weakest reed
    or put out a flickering candle.
    Finally he will cause justice to be victorious.

2 Corinthians 7:1

Living Bible (TLB)

7 Having such great promises as these, dear friends, let us turn away from everything wrong, whether of body or spirit, and purify ourselves, living in the wholesome fear of God, giving ourselves to him alone.

Prayer to obtain grace through the intercession of Saint Faustina

Prayer to obtain grace through
the intercession of Saint Faustina

        O Jesus, You inspired Saint Faustina with profound veneration for Your boundless Mercy. Grant me through her intercession, if it be Your holy will, the grace ...for which I fervently pray. My sins render me unworthy of Your Mercy, but be mindful of Saint Faustina's spirit of sacrifice and self-denial, and reward her virtue by granting the petition which, with childlike confidence, I present to You through her intercession.

Our Father...,   Hail Mary...,   Glory...
Saint Faustina, pray for us.

Imprimatur
Franciszek Cardinal Macharski
Archbishop of Cracow
Cracow, January 20, 2000

Prayer to Saint Faustina by the Holy Father John Paul II

        And you, Faustina, a gift of God to our time, a gift from the land of Poland to the whole Church, obtain for us an awareness of the depth of Divine Mercy; help us to have a living experience of it and to bear witness to it among our brothers and sisters. May your message of light and hope spread throughout the world, spurring sinners to conversion, calming rivalries and hatred, and opening individuals and nations to the practice of brotherhood. Today, fixing our gaze with you on the Face of the Risen Christ, let us make our own your prayer of trusting abandonement and say with firm hope:"Jesus, I trust in You!".

Rome, April 30, 2000

http://www.faustyna.pl/en/index.php?option=com_content&task=view&id=316&Itemid=61

Hesed, Rahamim, and Justice of God - Excerpts from JPII's Dives in Misericordia ( New Translation)

Excerpts from  the new Translation of Encyclical Letter of the Holy Father John Paul II

On Divine Mercy

Dives in Misericordia Part II 

http://www.christendom-awake.org/pages/divinemercy/richinmercy2.htm

Mary, entering the house of Zechariah,magnifies the Lord with all her soul for “His mercy,” which “from generation to generation” is bestowed on those who fear Him. A little later, as she recalls the election of Israel, she proclaims the mercy which He who has chosen Israel holds “in remembrance” for all time (Cf. Lk 1:49-54).http://www.printeryhouse.org/ProdPage.asp?prod=M07

            In both places it is a case of hesed, i.e., the fidelity that God manifests to His own love for the people, fidelity to the promises that will find their definitive fulfillment precisely in the motherhood of the Mother of God (Cf. Lk 1:49-54).

 Afterwards, in the same house, when John the Baptist is born, his fatherZechariah blessed the God of Israel and glorifies the mercy God promised to our fathers and for “remembering” His holy covenant (Cf. Lk 1:72). Here too it is a case of mercy in the meaning of hesed, insofar as in the following sentences, in which Zechariah speaks of the “tender mercy of our God,” there is clearly expressed the second meaning, namely, rahamim (Latin translation: viscera misericordiae), which rather identifies God’s mercy with a mother’s love.

http://www.catholica.com.au/gc1/dg/021_dg_140308.php

icon of the birth of John th Baptist in the church at Ein Karem

   In His teaching, Christ Himself draws on this inheritance of mercy from the Old Testament, simplifies it and deepens it. This is most clearly seen in the parable of the Prodigal Son (Lk 15:14-32). Even though the word “mercy” is not used in the parable, the deepest meaning of divine mercy is described. The words of the Old Testament for mercy are not used, but the drama played out between the loving father and his two sons – a drama of love and prodigality – helps us to understand the “mystery of mercy.”

.........

“How many of my father’s hired servants have bread enough to spare, but I perish here with hunger.” He measures himself by the measuring stick of the goods that he has lost and “has not,” against the goods that the hired hands “have” in his father’s house. These words express, above all, his attitude toward material goods; yet, under their surface is hidden the tragedy of lost dignity, the consciousness of squandered sonship.

Athanasios Clark

The Prodigal Son Orthodox Icon

http://www.eyekons.com/prodigal_son/portfolio_of_art............

 At first sight he seems to be acting because of hunger and poverty, yet his motive is permeated by a consciousness of deeper loss: to be a hired hand in his father’s house. This certainly is a great humiliation and shame. Nevertheless, the prodigal son is ready to undergo that humiliation and shame. He realizes that he no longer has any right except to be an employee in his father’s house. His decision is taken in full awareness of what he has already deserved and of what he can still have by right in accordance with the norms of justice. Exactly this reasoning shows that at the center of the prodigal son’s consciousness is found a sense of a lost dignity, a sense of that worth which comes from being a son of a father. And so, with his decision made, he sets out on his way.

  In the parable of the prodigal son, the word “justice” is not used even once, just as the word “mercy” is not used. But justice is related to love, and is seen as mercy, and described with great precision in the gospel parable. It becomes evident that love becomes mercy when it is necessary to cross the precise bounds of justice – precise and often too narrow. The prodigal son, having wasted everything he had received from his father, felt he deserved, after his return to work in his father’s house as a servant, to be earning a living and gradually building up a certain provision of material goods, but never in the amount he had before he departed. This would be demanded by the order of justice, especially since as son he not only squandered his portion of inheritance, which he received from the father, but he also touched his father and offended him by his whole conduct. Because this conduct had in his own eyes deprived him of dignity  as a son, it could not be a matter of indifference to the father. It had to hurt him. It had to involve him in some way. It was, after all, his own son, and that relationship could never be changed or destroyed by any kind of behavior. The prodigal son is aware of this; and this awareness makes him see clearly his lost dignity, and evaluate honestly his position, which he might still earn in his father’s house.