In God's mild we are able to turn out to be what He needs us to be

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At work in the Novus Ordo Collect for this 13th Sunday in Ordinary Time, new to the Missale editions, but originally from the 9th century Sacramentarium Bergomense, are themes of divine adoption and the splendor of truth. Prayer combines error with separation from God and divine adoption into the light of truth.

Deus, qui, per adoptem gratiae, lucis nos esse filios voluisti, praesta, quaesumus

Involvo includes "wrap, envelop" and "cover, overwhelm, surround". Conspicuus (unlike Occultus) is an adjective for something in sight or that comes in sight. So it is "that which attracts attention, striking, illustrative, remarkable". Splendor is "shine, brightness, brilliance, shine" and also "dignity, excellence".

Literal version:

O God, who wanted us to be children of light by accepting grace, we grant that we are not tied up in the shadow of error, but that we always stand out in the splendor of truth.

Current ICEL:

O God, who has chosen us as children of light through the grace of adoption, we grant that we are not wrapped in the darkness of error, but are always in the bright light of truth.

In the writings of some church fathers such as Gloria and Maiestas, splendor is associated with the divine presence. Think of the pillar of fire during Exodus, the glowing cloud in which God spoke to Moses, the light of the transfigured Lord on Mount Tabor. The Doctor of Mercy, Augustine von Hippo (d. 430), twice connected "splendor of truth" (splendor veritatis) with "fervor of charity" (fervor caritatis). Centuries later, the Seraphic Doctor, St. Bonaventure of Bagnoregio (d 1274; pictured) expanded this link. For Augustine and Bonaventure, life in the light of truth, which is God's love, necessarily means love for one's neighbor. With what love do we have to hold our neighbors? With fervor "a boiling or raging heat". This is not a lukewarm love. Splendor Veritatis leads to fervor Caritatis, the blazing fire of the Sacred Heart of Jesus, his torn "burning furnace of love". Christians cannot love God or love their neighbor. We have to reflect this double love in word and deed, otherwise we are not true Christians. I often fail.

In our time, the late Pope John Paul II began to correct erroneous and dangerous tendencies among some contemporary moral theologians in his 1993 encyclical Veritatis Glory. The Pope wrote:

The splendor of truth shines in all the works of the Creator and especially in man, which were created in the image and likeness of God (cf. Gen 1:26). Truth illuminates man's intelligence and shapes his freedom, through which he knows and loves the Lord. Therefore the psalmist prays: "Let the light of your face shine on us, O Lord" (Ps 4: 6). … By believing in Jesus Christ "the true light that illuminates all" (Jn 1: 9) to be saved, people become "light in the Lord" and "children of light" (Eph 5: 8) and become holy through made "Obedience to Truth" (1 Pet 1:22).

The splendor of truth brings us into the light, teaches us love and frees us. Mistakes bind us, prevent us from acting as free people.

We walk freely in the light of the day without hurting ourselves or getting lost. We grope in the dark, stumble and run against invisible obstacles. This Sunday's Novus Ordo Collect presents “Shadows of Mistakes” as a suffocating shell that God hides from our eyes and from us as if we were in a dark, forgotten grave that was buried alive.

The wounds of original sin make it difficult to know what is good and right and true. Our intellect is clouded. If we recognize the good through the tangle of our minds or the help of human or divine authority, we still have to choose it with our wounded will. We can convince ourselves that actions that are actually bad, wrong and wrong are actually good, right and true. We pretend that we are "free" and act correctly when we actually do things that are pretty bad. When this becomes a habit, we become deaf to truth, error, and sin. Once we are enveloped in the darkness of error that begins in self-deception, we stumble through life like horror movie zombies, grotesque mockery of what God intended for his sacred images.

God makes it possible to turn off the darkness and light the light (Rom 13: 12-14). As St. Augustine wrote:

"I loved you late, oh beauty, so old and so new. You were in me, but I was outside and there I was looking for you. In my unpopularity I went head over heels for these beautiful things that you did. You were with me, but I was not with you. Created things kept me away from you, those things that could only exist in you. You called, you screamed and you broke my deafness. You flashed, you shone and you dispelled my blindness. You breathed in your fragrance; I took a breath and now I'm panting for you. I tasted you, now I'm hungry and thirst for more. You have touched me and I am burning for your peace ”(Confessions 10:27).

Through the merits of Christ's sacrifice and through his sacraments and the teaching of the Holy Church, we can be the free beautiful images that God wants us to be in this life and in the life to come.

The other theme in the collection is adoptio gratiae, adoption of grace. Saint Paul often writes about spiritual adoption (e.g. Gal 4: 5 and Eph 1:15 et al.). He writes to the Romans and tells us about the moral implications of spiritual sonship.

(i) If you live after the flesh you will die, but if you kill the acts of the body through the spirit you will live. Because all who are led by the Spirit of God are sons of God. Because you did not receive the spirit of slavery to fall back in fear, but you received the spirit of sonship (adoptio filiorum). When we cry: “Abba! Father! "(Romans 8: 13-15 RSV)

Why not spend half an hour reading and thinking about Romans 8: 1–15, and gaining partial indulgence (under normal conditions)?

We will be happy to hear your thoughts

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