DOCSLIB.ORG

Ottawa, Canada, 2019 © Francis N. Ndey

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ottawa, Canada, 2019 © Francis N. Ndey THE IMPLEMENTATION OF THE CANONS ON MASS OFFERINGS IN PARTICULAR LAW AND CUSTOM WITH SPECIAL REFERENCE TO THE DIOCESES OF CAMEROON By Francis Ndzegha NDEY A thesis submitted to the Faculty of Canon Law Saint Paul University, Ottawa, Canada, in partial fulfilment of the requirements for the degree of Doctor of Canon Law Saint Paul University Ottawa, Canada, 2019 © Francis N. Ndey ABSTRACT The immemorial practice of the institute of Mass offerings and its reaffirmation in the present universal law of the Church presents several canonical problems, especially with the proper implementation and application of the canons on Mass offerings in particular law and the customs of particular Churches. This work explores the historical origins and development, the theological understanding and the practice of the Mass offering system within the Church, with the view of a proper and equitable application of the canons on Mass offerings within the customs and particular law of particular Churches in Cameroon. It develops the proper interpretation and application of the canons on Mass offerings in particular law. The first chapter considers the historical origins and evolution of the practice of Mass offerings. The introduction of monetary transactions within Eucharistic praxis influenced the development of an economic theology of the fruits of the Mass. The pastoral practice of the limitation of the application of the fruits of the Mass to one Mass offering donor, to the exclusion of others, had the consequent theological effect of introducing the language of economics and commerce in the conceptualization of Eucharistic theology and efficacy of the Mass. The second chapter presents a systematic exposure and analysis of the scope of canonical doctrine in actual legislation governing Mass offerings, analyzed in light of the 1917 Code, the 1974 motu proprio Firma in traditione, and the decree Mos iugiter on “pluri-intentional” Masses. This chapter accentuates the right of the priest celebrant with regard to the Mass offering, a grant of i ii the universal law of the Church, while also underscoring the complete and total exclusion of any semblance of trafficking or commerce within the Mass offering transaction. The third chapter addresses the issue of simony and the various juridical theories devised to justify the practice of Mass offerings and the avoidance of all charges of simony. The fourth and final chapter focuses on the implementation and application of the canons on Mass offerings in particular law and customs within the dioceses of Cameroon. In light of the assessment of some questionable practices within some the dioceses in Cameroon, we have proposed a uniform praxis based on sound canonical principles that if prudently and equitably applied within the dioceses of Cameroon will eliminate questionable and unorthodox practices. ACKNOWLEDGEMENTS I wish to first of all render immense thanks to God Almighty for health, strength, and energy during these long and difficult years of studies without which the completion of this work would not have been possible. I thank Him fervently for the many helpful people he put on my way in the course of my studies. I will also like to register the expression of my gratitude to Bishop George Nkuo for the opportunity he gave me, first of all, to study for the licentiate in Canon Law at the l'Université Catholique d'Afrique Centrale, Yaoundé, Cameroon, and then for the doctorate degree in canon law at the Saint Paul University, Ottawa. I will also like to avail myself of the opportunity to extend my sincere words of thanks to His Grace, Terrence Prendergast, S.J, Archbishop of Ottawa, for his paternal solicitude, particular attention, and for the time he allowed me to spend in his diocese during the course of my studies. I thank him fervently for welcoming me and for allowing me to complete my studies while at the same time doing pastoral work in his diocese. I am grateful to my thesis supervisor, Prof. Chad Glendenning, for his tireless efforts at correcting the different drafts of the chapters, for his professionalism and helpful suggestions, and also constructive criticisms, together with his editorial assistance with correcting footnotes. In the same breath, I will also like to thank Prof. John Huels, co-supervisor of the work at the beginning stages of my thesis. I benefitted very much from his world of expertise and experience. Without these it would have been almost impossible to bring this thesis to a successful completion. iii iv My sincere words of gratitude go to the former Dean Dr Anne Asselin. As well, I wish to thank the present Dean, Msgr. John Renken, for the assistance he offered during the course of my studies. I wish to add a word of thanks also to all the professors of the faculty and to the administrative staff of the faculty for their friendly, encouraging, and enabling environment that made studies possible. I owe a huge debt of gratitude to the Faculty of Canon Law Oblate Scholarship Bursary Fund. Without the financial support of this fund, the first two years of my studies would not have been possible. I take this opportunity, too, to thank all the faithful and pastors (Frs. Bernie Georges and Jarrod Lies) of St. Peter the Apostle Parish, Schulte, and St. John's Parish Clonmel, Diocese of Wichita, KS, USA. Their financial, material, moral, and prayerful assistance made it possible for me to complete my studies. I will forever remain grateful to them all for all they did. God bless you all! ABBREVIATIONS AAS Acta Apostolica Sedis c. canon cc. canons CCEO Codex Canonum Ecclesiarum Orientalium CCLA CAPARROS, E. et al. (eds.), Code of canon Law Annotated CIC'17 Codex iuris canonici, Pii X Pontificis Maximi iussu digestus CLD Canon Law Digest CIC Codex iuris canonici, auctoritate Ioannis Pauli PP. II promulgatus CLSA Canon Law Society of America CLSA Comm1 CORIDEN, J., T.J. GREEN, and D.E. HEINTSCHEL (eds.), The Code of Canon Law: Text and Commentary CLSA Comm2 BEAL, J.P., J.A., CORIDEN, T.J. GREEN, (eds.), New Commentary on the Code of Canon Law CLSANZ Canon Law Society of Australia and New Zealand CLSAP Canon Law Society of America Proceedings CLSGBI Comm SHEEHY, G. et al. (eds.), The Canon Law: Letter & Spirit CCC Catechism of the Catholic Church v vi CDF Congregation for the Doctrine of the Faith CTAP Proceedings of the Catholic Theological Society of America Exegetical Comm MARZOA, A., J. MIRAS, R. RODRÍGUEZ-OCAÑA (eds.), and E. CAPARROS (gen. ed. of English translation), Exegetical Commentary FLANNERY1 FLANNERY, A. (gen. ed.), Vatican Council II, vol. 1 FLANNERY2 FLANNERY, A. (gen. ed.), Vatican Council II, vol. 2 GS SECOND VATICAN COUNCIL, Pastoral Constitution Gaudium et spes LG SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium PB JOHN PAUL II, Apostolic Constitution Pastor bonus TABLE OF CONTENTS ABSTRACT ............................................................................................................. i ACKNOWLEDGEMENTS ........................................................................................................ iii ABBREVIATIONS ....................................................................................................................... v GENERAL INTRODUCTION .................................................................................................... 1 CHAPTER ONE ........................................................................................................................... 6 HISTORY AND THEOLOGY OF MASS STIPENDS ......................................... 6 Introduction ............................................................................................................. 6 1.1. Roman Law and Mass Stipends ..................................................................... 12 1.2 Tithes and Mass Stipends................................................................................ 14 1.3 History of Mass Stipends ................................................................................ 16 1.3.1 Early Apostolic Era to Fifth Century ........................................................... 18 1.3.2 Sixth to Twelfth Century ............................................................................. 23 1.3.3 Thirteenth Century ....................................................................................... 27 1.4 Mass Stipend Proper ....................................................................................... 28 1.5 Abuses in Mass Stipends ................................................................................ 30 1.6 Theology of the Value and Fruits of the Mass ................................................ 35 1.6.1 General Fruits of the Mass ........................................................................... 50 1.6.2 Ministerial Fruits .......................................................................................... 51 1.6.3 More Special Fruits ...................................................................................... 54 1.6.4 The Application of Mass .............................................................................. 55 CONCLUSION ............................................................................................................................. 62 CHAPTER TWO ........................................................................................................................ 65 THE LAW ON MASS OFFERINGS AND THE 1983 CODE ............................ 65 2.1. The General Fundamental Principle .............................................................
Load more

Recommended publications
  • Mass Intentions & Memorials St. John Neumann Catholic Church
    Mass Intentions & Memorials St. John Neumann Catholic Church "What can we do to pray for a loved one, living or deceased, or how can we honor or memorialize them at St. John Neumann parish?" § Gifts to Funeral Ministry support us in providing hospitality and liturgical services for grieving families. Donations should be clearly marked with “Funeral Ministry” and the name of the person who is being honored or memorialized. Donations can be given to the Pastoral Care Associate. § Gifts to the Liturgy Donations Fund help with the cost of liturgical items, such as vestments, altar cloths, sacred vessels, etc. Donations should be clearly marked with “Liturgy Donations” and the name of the person who is being memorialized or honored. Donations can be given to the Pastoral Care Associate or the Liturgy Associate. They may also be placed in the collection or sent to the office. § Flower Donations can be made at any time, but are especially collected at Christmas and Easter. Donations should be marked with “Flower Donations” and the name of the person(s) being honored or memorialized. Donations can be placed in the collection or sent to the office. Persons honored or memorialized are listed in bulletins during the Christmas or Easter seasons. § Light a Votive Candle in the Chapel for any intention. Lighting a candle allows you to extend your prayer throughout the time that the candle is burning. It also allows others who pray in the chapel to lift up your intention in prayer. An optional small donation may be placed in the wooden box near the candles.
    [Show full text]
  • Remuneration and Benefits for Archdiocesan Priests for Ministry Expenses Covered Under the Professional Allotment
    May 26, 2021 Dear Rev. Monsignor / Father: Enclosed with this letter is the Remuneration Policy FY2022 for active priests assigned in the Archdiocese of Boston and approved by His Eminence, Cardinal Sean P. O'Malley, OFM, Cap. Kindly note that the policy, enclosed with this letter, applies to incardinated priests and religious order priests serving in assignments by the Archbishop to parishes or archdiocesan institutions within the Archdiocese of Boston; it does not apply to senior priests, priests on health leave, or other priests of the Archdiocese who receive stipends and benefits from the Clergy Trust or other funds. The name of Clergy Benefits has changed to “Clergy Trust” throughout the policy. I encourage you to read the enclosed document in detail and save it for future reference. Remuneration payment schedules attached to the enclosed policy indicate the approved remuneration according to year of ordination for Archdiocesan priests participating in Social Security and for religious order priests in Archdiocesan assignments. All priests are encouraged to enroll in Social Security. Not participating in Social Security may prevent a priest from accumulating 40 quarters which is needed to qualify for Medicare A & B at age 65, thereby creating an increased burden on the Clergy Funds. Effective July 1, 2021, the base stipend for an Archdiocesan priest for fiscal year 2022 is $30,867 and the base stipend for a religious order priest in an Archdiocesan assignment is $28,390, reflecting a 0.3% increase, based on the Boston Consumer Price Index increase. The annual assessment for priest health and dental benefits for fiscal year 2022 will increase to $20,676 per year.
    [Show full text]
  • Protestant Ecclesiastical Law and the Ius Commune
    The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 2016 Protestant Ecclesiastical Law and the Ius Commune Kenneth Pennington The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Legal History Commons Recommended Citation Kenneth Pennington, Protestant Ecclesiastical Law and the Ius Commune, 26 RIVISTA INTERNAZIONALE DI DIRITTO COMUNE 9 (2015). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. 1 Protestant Ecclesiastical Law and the Ius commune Kenneth Pennington Protestants almost never called their ecclesiastical norms ‘canons.’1 When Protestant jurists or theologians wrote ‘canon law’ (Ius canonicum) in their works, it was clear to their readers that they meant Roman canon law. Surprisingly, Protestant jurists often cited Roman canon law and its jurisprudence long after Martin Luther burned books of Roman canon law at the Elster gate in Wittenberg. These jurists also continued to teach courses at the universities that treated the Ius canonicum. Consequently, an essay on Protestant canon law must confront the question: how much Roman canon law and the jurisprudence of the medieval Ius commune remained embedded in the Reformers’ legislation and jurisprudence and how much was rejected? Until relatively recently scholars answered that question largely according to their confessional affiliations.
    [Show full text]
  • Historical Notes on the Canon Law on Solemnized Marriage
    The Catholic Lawyer Volume 2 Number 2 Volume 2, April 1956, Number 2 Article 3 Historical Notes on the Canon Law on Solemnized Marriage William F. Cahill, B.A., J.C.D. Follow this and additional works at: https://scholarship.law.stjohns.edu/tcl Part of the Catholic Studies Commons This Article is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in The Catholic Lawyer by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. The nature and importance of the Catholic marriage ceremony is best understood in the light of historicalantecedents. With such a perspective, the canon law is not likely to seem arbitrary. HISTORICAL NOTES ON THE CANON LAW ON SOLEMNIZED MARRIAGE WILLIAM F. CAHILL, B.A., J.C.D.* T HE law of the Catholic Church requires, under pain of nullity, that the marriages of Catholics shall be celebrated in the presence of the parties, of an authorized priest and of two witnesses.1 That law is the product of an historical development. The present legislation con- sidered apart from its historical antecedents can be made to seem arbitrary. Indeed, if the historical background is misconceived, the 2 present law may be seen as tyrannical. This essay briefly states the correlation between the present canons and their antecedents in history. For clarity, historical notes are not put in one place, but follow each of the four headings under which the present Church discipline is described.
    [Show full text]
  • A RESPONSE to GARY MACY I Have the Privilege of Thanking Professor Macy for All of Us, for This Most Interesting and Provocative Piece of Historical Research
    • CTSA PROCEEDINGS 52 (1997): 59-62 • A RESPONSE TO GARY MACY I have the privilege of thanking Professor Macy for all of us, for this most interesting and provocative piece of historical research. We are all indebted to the historian who can put the bread of detail on the empty plate of our general- ized assumptions about the past. Far from being an arcane matter of interest only to specialists, this paper is a fine example of the importance of explorations in the history of doctrine, often into long neglected and forgotten texts. Henri De Lubac, whose work The Mystery of the Supernatural (translated 1967, dedicated to Gerard Smith, S.J., my philosophy teacher at Marquette), was the most earth moving in my own theological education, has written that "theology without his- torical research is only one more symptom of a church out of touch with the world."1 I will comment on three points which Ifind to be major contributions of this paper, and raise a few questions for Sunday morning's discussion. 1. DISCONTINUITY BETWEEN ORDINATION AND EUCHARIST I think it was Edward Schillebeeckx who, in his 1981 book on leadership in the Church {Ministry), established that for the first 1,000 years or so, the presider at the Eucharist was identified as such by way of the authority he (even some- times she, in the earliest communities) carried of real leadership in the commun- ity. The authority of official appointment and jurisdiction was secondary and fol- lowed. Prof. Macy gives us specifics that show dramatically the relatively late connection of ordination with the role of presiding at the Eucharist.
    [Show full text]
  • Interpolated Amen's in the Canon of the Mass Öerald Ellard, S.J., Ph.D
    INTERPOLATED AMEN'S IN THE CANON OF THE MASS ÖERALD ELLARD, S.J., PH.D. St. Mary^s College FJEW things are so venerable, few so carefully guarded, as the canon *• of the Roman Mass. It is indicative of how highly it was regarded from the very earliest period that the oldest Latin Mass-books of Spain, Gaul, and Ireland, different as they are in so many respects, all spontaneously adopted that Roman canon, which Pope Vigilius had described in 538, shortly before Gregory the Great was born, as of apostolic antiquity: "textum . .quern Deo propitio ex apostolica tradi- tione suscepimus."1 True, the canon, as we use it now, is called Gregorian in perpetuation of the memory of the revision, slight and insignificant, that Gregory gave it around 595. For all that, the canon in our Mass-book contains four interpolated amen's—at the conclusion of the prayers Communicantes, Rane igitur, Supplices, and Memento etiam—and narrowly missed permanently acquiring a fifth one, at the end of the Nobis quoque peccatoribus. This article centers attention on those adventitious amen's and seeks to unravel their story somewhat more accurately than I have seen it set out elsewhere. There is need of greater precision in the matter. Thus, Dom Bernard Botte, in his definitive Le canon de la Messe, edition critique, in the excellent apparatus criticus setting out the variant readings of the oldest texts, hinted that these four amen's came in with the edition of the canon printed at Rome in 1474.2 He adduced that particular edition of the Roman Mass-book because it then issued in print for the first time and has been reprinted nowadays for our con­ sultation.
    [Show full text]
  • A Little Bit About Mass Stipends… Offering a Stipend to a Priest So That
    A little bit about Mass stipends… Offering a stipend to a priest so that he will remember a particular intention of a member of the faithful is a longstanding custom in the Roman Catholic Church. All of the priests here at St. Monica are available for this and more than likely they are praying for someone’s particular intention every time they have a Mass. The stipend offering in the Archdiocese of Indianapolis is $10.00 and is intended to commit the priest to celebrating the Mass. The stipend is simply an offering; Masses can be offered free if the person desiring the intention is unable to offer any stipend. The intention for a Mass is mostly to pray for the repose of the soul of a person who has died, but can also be for a special intention or a private one. The stipend is offered for the priest to add this intention to his own personal intentions. A priest may have other intentions in addition to the one the stipend is offered for. Additionally, the priest does not have to know the person for whom the Mass is offered as long as he is celebrating the Mass according to the intention of the donor. There can be some confusion about how all this works at St. Monica, below are some guidelines to help you. If there are any questions don’t hesitate to call our office (317-253-2193, opt 2) and speak to one of our Administrative Assistants. Here are the guidelines: 1. Universal Church discipline as contained in the Code of Canon Law (Canons 945-958) of the 1983 Code of Canon Law is what regulates the offerings made for the celebration of Mass.
    [Show full text]
  • Pragmatism As a Philosophy of Law Walter B
    Marquette Law Review Volume 9 Article 1 Issue 2 February 1925 Pragmatism as a Philosophy of Law Walter B. Kennedy Follow this and additional works at: http://scholarship.law.marquette.edu/mulr Part of the Law Commons Repository Citation Walter B. Kennedy, Pragmatism as a Philosophy of Law, 9 Marq. L. Rev. 63 (1925). Available at: http://scholarship.law.marquette.edu/mulr/vol9/iss2/1 This Article is brought to you for free and open access by the Journals at Marquette Law Scholarly Commons. It has been accepted for inclusion in Marquette Law Review by an authorized administrator of Marquette Law Scholarly Commons. For more information, please contact [email protected]. Marquette Law Review VOL. 9 FEBRUARY, I925 No. 2 PRAGMATISM AS A PHILOSOPHY OF LAW WALTER B. KENNEDY* F ORMERLY the case-hardened lawyer coldly rejected the suggestion that legal philosophy might aid him in the practice of the law. His younger brethren in the law schools caught his look of disdain and re- sisted the entry of philosophy of law as a course of study in preparation for the bar. But times are changing. It is becoming quite respectable to discuss the nature and the origin of law, its ends and functions. Law schools are adding such studies to their curricula, and the progressive lawyer is becoming aware of the fact that the courts are paying tribute to the law-teacher and the student of juristic science.' The excursion into this new field of legal development promises dividends in satisfac- tion and success amply repaying for the time spent.
    [Show full text]
  • Iran 2019 Human Rights Report
    IRAN 2019 HUMAN RIGHTS REPORT EXECUTIVE SUMMARY The Islamic Republic of Iran is an authoritarian theocratic republic with a Shia Islamic political system based on velayat-e faqih (guardianship of the jurist). Shia clergy, most notably the rahbar (supreme leader), and political leaders vetted by the clergy dominate key power structures. The supreme leader is the head of state. The members of the Assembly of Experts are nominally directly elected in popular elections. The assembly selects and may dismiss the supreme leader. The candidates for the Assembly of Experts, however, are vetted by the Guardian Council (see below) and are therefore selected indirectly by the supreme leader himself. Ayatollah Ali Khamenei has held the position since 1989. He has direct or indirect control over the legislative and executive branches of government through unelected councils under his authority. The supreme leader holds constitutional authority over the judiciary, government-run media, and other key institutions. While mechanisms for popular election exist for the president, who is head of government, and for the Islamic Consultative Assembly (parliament or majles), the unelected Guardian Council vets candidates, routinely disqualifying them based on political or other considerations, and controls the election process. The supreme leader appoints half of the 12-member Guardian Council, while the head of the judiciary (who is appointed by the supreme leader) appoints the other half. Parliamentary elections held in 2016 and presidential elections held in 2017 were not considered free and fair. The supreme leader holds ultimate authority over all security agencies. Several agencies share responsibility for law enforcement and maintaining order, including the Ministry of Intelligence and Security and law enforcement forces under the Interior Ministry, which report to the president, and the Islamic Revolutionary Guard Corps (IRGC), which reports directly to the supreme leader.
    [Show full text]
  • The Mystery of the Church
    THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by James Kang Hoon Lee ____________________________________ John C. Cavadini, Co-Director ____________________________________ Brian E. Daley, Co-Director Graduate Program in Theology Notre Dame, Indiana July 2012 © Copyright JAMES KANG HOON LEE 2012 All rights reserved THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE Abstract by James Kang Hoon Lee This study seeks to recover the richness of Augustine’s ecclesiology by exploring the development of his thought on the Church as a great “mystery” and “sacrament” (magnum sacramentum). It contributes to the scholarship that documents the shift from his earlier, more Platonizing views to his mature Biblical and sacramental theology, particularly after his reading of Paul in the 390s. Chapter 1 examines the distinction between the Latin terms mysterium and sacramentum for the translation of the Biblical µυστήριον. Augustine inherits this distinction from predecessors such as Cyprian, Hilary, and Ambrose, and applies it to the Church in order to unite the “invisible” and “visible” aspects of the one mystery. For Augustine, the Church resists reduction to an “inner, invisible” reality, for her “outer, visible” condition in history is intrinsic to the mystery revealed by Scripture. James Kang Hoon Lee Chapters 2 and 3 trace the development of Augustine’s ecclesiology through his use of two key themes: 1) the body of Christ, and 2) the bride of Christ. Augustine’s early works, such as the Cassiciacum dialogues, reveal the influence of Neoplatonism upon his thought, with an emphasis on the ascent of the Soul that yields vision.
    [Show full text]
  • Parish and School Financial Policies & Procedures
    FINANCIAL POLICIES AND PROCEDURES FOR PARISHES & SCHOOLS DIOCESE OF VENICE IN FLORIDA 1000 Pinebrook Road Venice, Florida 34285 DioceseofVenice.org/Finance Revised 2018 FINANCIAL POLICIES AND PROCEDURES FOR PARISHES AND SCHOOLS Table of Contents I. Parish and School Administration ................................................................................... 6 Acts of Ordinary Administration ............................................................................................ 6 Acts of Extraordinary Administration .................................................................................... 7 II. Incorporation ................................................................................................................... 8 III. Parish and School Finance Councils ............................................................................... 8 Cooperative Decision Making Between Pastor/Administrator or Principal and the Finance Council ................................................................................................................................... 9 Membership ............................................................................................................................ 9 Meetings ............................................................................................................................... 10 General Functions ................................................................................................................. 10 Special Functions ................................................................................................................
    [Show full text]
  • 2020.07.12 Pew Sheet Sea Sunday
    SOCIALLY ISOLATED SPIRITUALLY CONNECTED 12 July 2020 Sea Sunday St. Mary’s worship today includes a said service of Holy Communion at 10am in Church. It also includes a Liturgy of Empty Hands on-line, with specially recorded music to enrich your experience of worship. The readings, prayers and sermon for the day are all included below, as is the full order of service for the Liturgy of Empty Hands. Both the Liturgy and the sermon can be watched on YouTube. Collect Saving God, entering the flood and storm of chaos and confusion: speak peace to our fearful hearts that we might find our faith in him whose word brings rest to all creation; through Jesus Christ, lord of wind and wave. Psalm 107.23-32 Some went down to the sea in ships, doing business on the mighty waters; they saw the deeds of the Lord, his wondrous works in the deep. For he commanded and raised the stormy wind, which lifted up the waves of the sea. They mounted up to heaven, they went down to the depths; their courage melted away in their calamity. They reeled and staggered like drunkards, and were at their wits’ end. Then they cried to the Lord in their trouble, and he brought them out from their distress; he made the storm be still, and the waves of the sea were hushed. Then they were glad because they had quiet, and he brought them to their desired haven. Let them thank the Lord for his steadfast love, for his wonderful works to humankind.
    [Show full text]