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Saint Athanasius - On the Most Holy Trinity
Saint Athanasius - On the Most Holy Trinity
Saint Athanasius - On the Most Holy Trinity
Saint Athanasius - On the Most Holy Trinity
 
 
 

 
 

The Holy Trinity by Antonio de Pereda (1611-1678); Szépmûvészeti Múzeum, Budapest, Hungary; wga.hu
 
 
On the Most Holy Trinity
Saint Athanasius (296-373): Letters to Serapion, Letter I, 18-28

You who are without sense and in all things reckless, why do you not rather cease your impertinent inquiries about the Holy Trinity, and only believe that It exists ? You have the Apostle as your teacher for this, when he says: "It is necessary first to believe in God that He is, and that He is a rewarder of them that seek after Him." (Cf Heb 11) He did not say, "how He is," but only, "that He is".’ But if they are not overwhelmed by this, let them say how the Father is, that so they may learn how His Word is. But it is absurd, they will say, to ask such questions about the Father. Let them hear, then, that it is also absurd to ask them concerning His Word.

Since, therefore, such an attempt is futile madness, nay, more than madness !, let no one ask such questions any more, or else let him learn only that which is in the Scriptures. For the illustrations they contain which bear upon this subject are sufficient and suitable. The Father is called fountain and light: "They have forsaken me the fountain of living water";(Jer 2:13) and again in Baruch, "Why, O Israel, art thou in the land of thine enemies ? Thou hast forsaken the fountain of wisdom"; (Bar 3:12) and, according to John: "Our God is light." (1Jo 1:5)

But the Son, in contrast with the fountain, is called river: "The river of God is full of water." (Ps 65:9) In contrast with the light, He is called radiance, as Paul says: "Who, being the radiance of His glory and the image of His essence." (Heb 1:3) We may see in the Son the Spirit also by whom we are enlightened. "That He may give you the Spirit of wisdom and revelation in the knowledge of Him, having the eyes of your heart enlightened". (Eph 1:17-18)

But when we are enlightened by the Spirit, it is Christ who in Him enlightens us. For it says: "There was the true light which lighteth every man coming into the world." (Joh 1:9) Again, as the Father is fountain and the Son is called river, we are said to drink of the Spirit. For it is written: "We are all made to drink of one Spirit." (1Co 12:13) But when we are made to drink of the Spirit, we drink of Christ. For "they drank of a spiritual rock that followed them, and the rock was Christ" (1Co 10:4)

Again, as Christ is true Son, so we, when we receive the Spirit, are made sons. "For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption." (Ro 8:15) But if by the Spirit we are made sons, it is clear that it is in Christ we are called children of God. For: "So many as received Him, to them gave He the power to become children of God." (Joh 1:12)

Then, as the Father, in Paul’s words, is the "only wise", (Ro 16:27) the Son is His Wisdom: "Christ the Power of God and the Wisdom of God." (1Co 1:24) But as the Son is Wisdom, so we, receiving the "Spirit of Wisdom", (Eph 1:17) have the Son and are made wise in Him. For thus it is written in the one hundred and forty-fifth psalm: "The Lord looseth the prisoners, the Lord maketh wise the blind." (Ps 145 7-8 Sept.) When the Holy Spirit is given to us ("Receive the Holy Spirit," said the Saviour), God is in us; for so John wrote: "If we love one another, God abideth in us ; hereby know we that we abide in Him and He in us, because He hath given us of His Spirit." (1Jo 4:12-13) But when God is in us, the Son also is in us. For the Son Himself said: "The Father and I will come and make our abode with him." (Joh 14:23)

Furthermore, as the Son is life - for He says "I am the life" (Joh 11:25) - we are said to be quickened by the Spirit. For it says: "He that raised up Christ Jesus from the dead shall quicken also your mortal bodies, through His Spirit that dwelleth in you. (Ro 8:11) But when we are quickened by the Spirit, Christ Himself is said to live in us; for it says: "I have been crucified with Christ. I live, and yet no longer I, but Christ liveth in me." (Ga 2:20)

Again, the Son declared that the Father worked the works that He did - for He says: "The Father abiding in me doeth His works. Believe me, that I am in the Father and the Father in me; or else believe me for His works’ sake." (Joh 14:11) So Paul declared that the works he worked by the power of the Spirit were the works of Christ: "For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit." (Ro 15:18-19).


 
On the Most Holy Trinity
Saint Athanasius (296-373): Letters to Serapion, Letter I, 18-28

You who are without sense and in all things reckless, why do you not rather cease your impertinent inquiries about the Holy Trinity, and only believe that It exists ? You have the Apostle as your teacher for this, when he says: "It is necessary first to believe in God that He is, and that He is a rewarder of them that seek after Him." (Cf Heb 11) He did not say, "how He is," but only, "that He is".’ But if they are not overwhelmed by this, let them say how the Father is, that so they may learn how His Word is. But it is absurd, they will say, to ask such questions about the Father. Let them hear, then, that it is also absurd to ask them concerning His Word.

Since, therefore, such an attempt is futile madness, nay, more than madness !, let no one ask such questions any more, or else let him learn only that which is in the Scriptures. For the illustrations they contain which bear upon this subject are sufficient and suitable. The Father is called fountain and light: "They have forsaken me the fountain of living water";(Jer 2:13) and again in Baruch, "Why, O Israel, art thou in the land of thine enemies ? Thou hast forsaken the fountain of wisdom"; (Bar 3:12) and, according to John: "Our God is light." (1Jo 1:5)

But the Son, in contrast with the fountain, is called river: "The river of God is full of water." (Ps 65:9) In contrast with the light, He is called radiance, as Paul says: "Who, being the radiance of His glory and the image of His essence." (Heb 1:3) We may see in the Son the Spirit also by whom we are enlightened. "That He may give you the Spirit of wisdom and revelation in the knowledge of Him, having the eyes of your heart enlightened". (Eph 1:17-18)

But when we are enlightened by the Spirit, it is Christ who in Him enlightens us. For it says: "There was the true light which lighteth every man coming into the world." (Joh 1:9) Again, as the Father is fountain and the Son is called river, we are said to drink of the Spirit. For it is written: "We are all made to drink of one Spirit." (1Co 12:13) But when we are made to drink of the Spirit, we drink of Christ. For "they drank of a spiritual rock that followed them, and the rock was Christ" (1Co 10:4)

Again, as Christ is true Son, so we, when we receive the Spirit, are made sons. "For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption." (Ro 8:15) But if by the Spirit we are made sons, it is clear that it is in Christ we are called children of God. For: "So many as received Him, to them gave He the power to become children of God." (Joh 1:12)

Then, as the Father, in Paul’s words, is the "only wise", (Ro 16:27) the Son is His Wisdom: "Christ the Power of God and the Wisdom of God." (1Co 1:24) But as the Son is Wisdom, so we, receiving the "Spirit of Wisdom", (Eph 1:17) have the Son and are made wise in Him. For thus it is written in the one hundred and forty-fifth psalm: "The Lord looseth the prisoners, the Lord maketh wise the blind." (Ps 145 7-8 Sept.) When the Holy Spirit is given to us ("Receive the Holy Spirit," said the Saviour), God is in us; for so John wrote: "If we love one another, God abideth in us ; hereby know we that we abide in Him and He in us, because He hath given us of His Spirit." (1Jo 4:12-13) But when God is in us, the Son also is in us. For the Son Himself said: "The Father and I will come and make our abode with him." (Joh 14:23)

Furthermore, as the Son is life - for He says "I am the life" (Joh 11:25) - we are said to be quickened by the Spirit. For it says: "He that raised up Christ Jesus from the dead shall quicken also your mortal bodies, through His Spirit that dwelleth in you. (Ro 8:11) But when we are quickened by the Spirit, Christ Himself is said to live in us; for it says: "I have been crucified with Christ. I live, and yet no longer I, but Christ liveth in me." (Ga 2:20)

Again, the Son declared that the Father worked the works that He did - for He says: "The Father abiding in me doeth His works. Believe me, that I am in the Father and the Father in me; or else believe me for His works’ sake." (Joh 14:11) So Paul declared that the works he worked by the power of the Spirit were the works of Christ: "For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit." (Ro 15:18-19).


 
 
 

 
 

Adoration of the Holy Trinity by Johann Heinrich Schönfeld (1609-1684); 1647-49; Musée du Louvre, Paris, France; commons.wikimedia.org
 
 

But if there is such co-ordination and unity within the Holy Trinity, who can separate either the Son from the Father, or the Spirit from the Son or from the Father Himself? Who would be so audacious as to say that the Trinity is unlike itself and diverse in nature, or that the Son is in essence foreign from the Father, or the Spirit alien from the Son? But how are these things? If one should make inquiry and ask again: How, when the Spirit is in us, the Son is said to be in us? How, when the Son is in us, the Father is said to be in us? Or how, when it is truly a Trinity, the Trinity is described as one? Or why, when the One is in us, the Trinity is said to be in us? - let him first divide the radiance from the light, or wisdom from the wise, or let him tell how these things are. But if this is not to be done, much more is it the audacity of madmen to make such inquiries concerning God.

For tradition, as we have said, does not declare the Godhead to us by demonstration in words, but by faith and by a pious and reverent use of reason. For if Paul proclaimed the saving Gospel of the Cross, "not in words of wisdom, but in demonstration of the Spirit and of power" (1Co 2:4); and if in Paradise he heard "unspeakable words which it is not lawful for a man to utter" (2Co 12:4): who can declare the Holy Trinity itself?

Nevertheless, we can meet this difficulty, primarily by faith and then by using the illustrations mentioned above, I mean the image and the radiance, fountain and river, essence and expression. As the Son is in the Spirit as in His own image, so also the Father is in the Son. For Divine Scripture, by way of relieving the impossibility of explaining and apprehending these matters in words, has given us illustrations of this kind; that it may be lawful, because of the unbelief of presumptuous men, to speak more plainly, and to speak without danger, and to think legitimately, and to believe that there is one sanctification, which is derived from the Father, through the Son, in the Holy Spirit.

As the Son is an Only-begotten Offspring, so also the Spirit, being given and sent from the Son, is Himself One and not many, nor one from among many, but Only Spirit. As the Son, the living Word, is One, so must the vital activity and gift whereby He sanctifies and enlightens be one perfect and complete; which is said to proceed from the Father, because it is from the Word, who is confessed to be from the Father, that it shines forth and is sent and is given.

The Son is sent from the Father; for he says, "God so loved the world that He gave His Only-begotten Son." (Joh 3:16) The Son sends the Spirit; "If I go away, I will send the Paraclete." (Joh 16:7) The Son glorifies the Father, saying: "Father, I have glorified Thee." (Joh 17:4) The Spirit glorifies the Son; for He says: "He shall glorify me." (Joh 16:14) The Son says: "The things I heard from the Father speak I unto the world." (Joh 15:15) The Spirit takes of the Son ; "He shall take of mine and shall declare it unto you." (Joh 16:15) The Son came in the Name of the Father; "I am come in my Father’s Name" (Joh 5:43) The Holy Spirit came in the Name of the Son, "But the Comforter, which is the Holy Spirit, whom the Father will send in my Name." (Joh 14:26)

But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept. Upon this the Church is founded, and he who should fall away from it would not be a Christian, and should no longer be so called. There is, then, a Trinity, holy and complete, confessed to be God in Father, Son, and Holy Spirit, having nothing foreign or external mixed with it, not composed of one that creates and one that is originated, but all creative ; and it is consistent and in nature indivisible, and its activity is one.

The Father does all things through the Word in the Holy Spirit. Thus the unity of the Holy Trinity is preserved. Thus one God is preached in the Church, "who is over all, and through all, and in all" (Eph 4:6) "Over all", as Father, as beginning, as fountain; "through all", through the Word; "in all", in the Holy Spirit. It is a Trinity not only in name and form of speech, but in truth and actuality.

For as the Father is He that is, so also His Word is one that is and God over all. And the Holy Spirit is not without actual existence, but exists and has true being. Less than these (Persons) the Catholic Church does not hold, lest she sink to the level of the modern Jews, imitators of Caiaphas, and to the level of Sabellius. Nor does she add to them by speculation, lest she be carried into the polytheism of the heathen. And that they may know this to be the faith of the Church, let them learn how the Lord, when sending forth the Apostles, ordered them to lay this foundation for the Church, saying: "Go and make disciples of all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit." (Mt 28:19) The Apostles went, and thus they taught; and this is the preaching that extends to the whole Church which is under Heaven.


Prayer
God the Father, who has sent to the world the Word of the Truth and the Spirit of sanctification so as to reveal to men Your admirable mystery, grant us that, by professing the true faith, we recognize the glory of the eternal Trinity and we adore the Unity of Your Omnipotent Majesty. Through our Lord Jesus Christ, Your son, who lives and reigns with you in the Unity of the Holy Spirit, One God, for ever and ever. Amen.




 

But if there is such co-ordination and unity within the Holy Trinity, who can separate either the Son from the Father, or the Spirit from the Son or from the Father Himself? Who would be so audacious as to say that the Trinity is unlike itself and diverse in nature, or that the Son is in essence foreign from the Father, or the Spirit alien from the Son? But how are these things? If one should make inquiry and ask again: How, when the Spirit is in us, the Son is said to be in us? How, when the Son is in us, the Father is said to be in us? Or how, when it is truly a Trinity, the Trinity is described as one? Or why, when the One is in us, the Trinity is said to be in us? - let him first divide the radiance from the light, or wisdom from the wise, or let him tell how these things are. But if this is not to be done, much more is it the audacity of madmen to make such inquiries concerning God.

For tradition, as we have said, does not declare the Godhead to us by demonstration in words, but by faith and by a pious and reverent use of reason. For if Paul proclaimed the saving Gospel of the Cross, "not in words of wisdom, but in demonstration of the Spirit and of power" (1Co 2:4); and if in Paradise he heard "unspeakable words which it is not lawful for a man to utter" (2Co 12:4): who can declare the Holy Trinity itself?

Nevertheless, we can meet this difficulty, primarily by faith and then by using the illustrations mentioned above, I mean the image and the radiance, fountain and river, essence and expression. As the Son is in the Spirit as in His own image, so also the Father is in the Son. For Divine Scripture, by way of relieving the impossibility of explaining and apprehending these matters in words, has given us illustrations of this kind; that it may be lawful, because of the unbelief of presumptuous men, to speak more plainly, and to speak without danger, and to think legitimately, and to believe that there is one sanctification, which is derived from the Father, through the Son, in the Holy Spirit.

As the Son is an Only-begotten Offspring, so also the Spirit, being given and sent from the Son, is Himself One and not many, nor one from among many, but Only Spirit. As the Son, the living Word, is One, so must the vital activity and gift whereby He sanctifies and enlightens be one perfect and complete; which is said to proceed from the Father, because it is from the Word, who is confessed to be from the Father, that it shines forth and is sent and is given.

The Son is sent from the Father; for he says, "God so loved the world that He gave His Only-begotten Son." (Joh 3:16) The Son sends the Spirit; "If I go away, I will send the Paraclete." (Joh 16:7) The Son glorifies the Father, saying: "Father, I have glorified Thee." (Joh 17:4) The Spirit glorifies the Son; for He says: "He shall glorify me." (Joh 16:14) The Son says: "The things I heard from the Father speak I unto the world." (Joh 15:15) The Spirit takes of the Son ; "He shall take of mine and shall declare it unto you." (Joh 16:15) The Son came in the Name of the Father; "I am come in my Father’s Name" (Joh 5:43) The Holy Spirit came in the Name of the Son, "But the Comforter, which is the Holy Spirit, whom the Father will send in my Name." (Joh 14:26)

But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept. Upon this the Church is founded, and he who should fall away from it would not be a Christian, and should no longer be so called. There is, then, a Trinity, holy and complete, confessed to be God in Father, Son, and Holy Spirit, having nothing foreign or external mixed with it, not composed of one that creates and one that is originated, but all creative ; and it is consistent and in nature indivisible, and its activity is one.

The Father does all things through the Word in the Holy Spirit. Thus the unity of the Holy Trinity is preserved. Thus one God is preached in the Church, "who is over all, and through all, and in all" (Eph 4:6) "Over all", as Father, as beginning, as fountain; "through all", through the Word; "in all", in the Holy Spirit. It is a Trinity not only in name and form of speech, but in truth and actuality.

For as the Father is He that is, so also His Word is one that is and God over all. And the Holy Spirit is not without actual existence, but exists and has true being. Less than these (Persons) the Catholic Church does not hold, lest she sink to the level of the modern Jews, imitators of Caiaphas, and to the level of Sabellius. Nor does she add to them by speculation, lest she be carried into the polytheism of the heathen. And that they may know this to be the faith of the Church, let them learn how the Lord, when sending forth the Apostles, ordered them to lay this foundation for the Church, saying: "Go and make disciples of all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit." (Mt 28:19) The Apostles went, and thus they taught; and this is the preaching that extends to the whole Church which is under Heaven.


Prayer
God the Father, who has sent to the world the Word of the Truth and the Spirit of sanctification so as to reveal to men Your admirable mystery, grant us that, by professing the true faith, we recognize the glory of the eternal Trinity and we adore the Unity of Your Omnipotent Majesty. Through our Lord Jesus Christ, Your son, who lives and reigns with you in the Unity of the Holy Spirit, One God, for ever and ever. Amen.




 
 
 
 
Trinity Sunday - On the Most Holy Trinity - from Letter to Serapion by Saint Athanasius (296-373), Patriarch of Alexandria and Doctor of the Church
 
 

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top
X
OUR FATHER

Our Father, Who Art In Heaven
Hallowed Be Thy Name.
Thy Kingdom come,
Thy Will be done
On earth as it is in Heaven.
Give us this day our daily bread
And forgive us our trespasses
As we forgive those who trespass against us.
Liberate us from all temptation[*]
And deliver us from all evil. Amen



[*] Liberate us is in keeping with the original Latin text.
       God usually does not "lead us" to temptation
       (unless we are tested),
       but gives us the grace to overcome and/or resist it
X
HAIL MARY

Hail Mary, full of grace
The Lord is with thee.
Blessed art though among women,
And blessed is the fruit
Of thy womb, Jesus.
 
Holy Mary, Mary of God
Pray for us sinners
Now, and in the hour
Of our death. Amen


 
X
APOSTLE'S CREED

I believe in God, the Father Almighty Creator of Heaven and earth;
And in Jesus Christ, His Only Son, our Lord;
Who was conceived by the
[work and grace of the] Holy Ghost,[*]
Born of the Virgin Mary,
Suffered under Pontius Pilate,
Was crucified, died and was buried.
He descended into the Dead.[**]
On the third day, He rose again;
He ascended into Heaven,
And sits at the right hand of God,
the Father Almighty.
From thence he shall come to judge
the living and the dead.
 
I believe in the Holy Ghost,[*]
The Holy Catholic Church,
The communion of saints,
The forgiveness of sins.
The resurrection of the body,
And life everlasting. Amen


[*] Holy Ghost: may be substituted with the current Holy Spirit.
[**] the Dead: "inferi", the underworld or the dead in Latin.
X
GLORIA

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

[*] Holy Ghost: may be substituted with the current Holy Spirit.
X
DE PROFUNDIS

Out of the depths I have cried to Thee, O Lord:
Lord, hear my voice.
Let Thine ears be attentive
to the voice of my supplication.

If thou, O Lord, wilt mark iniquities:
Lord, who shall abide it.
For with Thee there is merciful forgiveness:
and because of Thy law,
I have waited for Thee, O Lord.

My soul hath waited on His word:
my soul hath hoped in the Lord.
From the morning-watch even until night,
let Israel hope in the Lord.

For with the Lord there is mercy:
and with Him plenteous redemption.
And He shall redeem Israel
from all her iniquities.

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

[*] Holy Ghost: may be substituted with the current Holy Spirit.
X
DE PROFUNDIS

Out of the depths I have cried to Thee, O Lord:
Lord, hear my voice.
Let Thine ears be attentive to the voice
of my supplication.

If thou, O Lord, wilt mark iniquities:
Lord, who shall abide it.
For with Thee there is merciful forgiveness:
and because of Thy law,
I have waited for Thee, O Lord.

My soul hath waited on His word:
my soul hath hoped in the Lord.
From the morning-watch even until night,
let Israel hope in the Lord.

For with the Lord there is mercy:
and with Him plenteous redemption.
And He shall redeem Israel
from all his iniquities.

V. Eternal rest give unto them, O Lord.
R. And let perpetual light shine upon them.
V. From the gate of hell.
R. Deliver their souls, O Lord.
V. May then rest in peace.
R. Amen.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
V. The Lord be with you.
R. And with Thy Spirit.

(50 days indulgence to all who pray the De Profundis with V. and R.
"Requiem aeternam" (Eternal Rest) three times a day.
Pope Leo XIII, February 3, 1888)


Let us pray:
O God, the Creator and Redeemer of all
the faithful, we beseech Thee to grant
to the souls of Thy servants the remission
of their sins, so that by our prayers
they may obtain pardon for which they long.
O Lord, who lives and reigns,
world without end. Amen

May they rest in peace. Amen

CERRAR
SIGUIENTE
PADRE NUESTRO

Padre Nuestro,
que estas en los Cielos
Santificado sea Tu Nombre;
Venga a nosotros tu Reino;
Hágase Tu Voluntad
en la tierra como en el cielo.
Danos hoy nuestro pan de cada día;
Perdona nuestras ofensas,
Como también nosotros
perdonamos a los que nos ofenden,
No nos dejes caer en la tentación,
y líbranos del mal. Amén
 
CERRAR
SIGUIENTE
AVE MARÍA

Dios te salve, María,
llena eres de gracia;
El Señor es Contigo;
Bendita Tú eres
entre todas las mujeres,
Y bendito es el fruto
De tu vientre, Jesús.
 
Santa María,
Madre de Dios,
Ruega por nosotros
pecadores,
Ahora y en la hora
De nuestra muerte.
Amén
 
CERRAR
CREDO

Creo en Dios, Padre Todopoderoso,
Creador del cielo y de la tierra.
Creo en Jesucristo,
Su único Hijo, Nuestro Señor,
Que fue concebido por obra
y gracia del Espíritu Santo,
Nació de la Santa María Virgen;
Padeció bajo el poder de Poncio Pilato,
Fue crucificado, muerto y sepultado,
Descendió a los infiernos,
Al tercer día resucitó de entre los muertos,
Subió a los cielos
Y está sentado a la derecha de Dios,
Padre Todopoderoso.
Desde allí ha de venir a juzgar
a los vivos y a los muertos.

Creo en el Espíritu Santo,
La Santa Iglesia Católica,
La comunión de los santos,
El perdón de los pecados,
La resurrección de la carne
Y la vida eterna. Amén
 
 
CERRAR
DE PROFUNDIS

Desde lo hondo a Ti grito, Señor; Señor,
escucha mi voz;
Estén Tus oidos atentos
a la voz de mi súplica.

Si llevas cuenta de los delitos, Señor,
¿quién podrá resistir?
Pero de ti procede el perdón,
y así infundes respeto.
Mi alma espera en el Señor.

Espera en su palabra;
mi alma aguarda al Señor,
más que el centinela la aurora.
Aguarda Israel al Señor.

Como el centinela la aurora;
porque del Señor viene la misericordia.
la redención copiosa;
y Él redimirá a Israel de todos sus delitos.

Gloria al Padre, al Hijo y al
Espíritu Santo,
como es desde el principio,
es ahora y será por los siglos de los siglos.
Amén

X
GLORIA

Gloria al Padre, al Hijo y al
Espíritu Santo,
como es desde el principio,
es ahora y será por los siglos de los siglos.
Amén

CERRAR
DE PROFUNDIS

Desde lo hondo a Ti grito, Señor;
Señor, escucha mi voz;
Estén Tus oidos atentos a
la voz de mi súplica.

Si llevas cuenta de los delitos, Señor,
¿quién podrá resistir?

Pero de ti procede el perdón,
y así infundes respeto.
Mi alma espera en el Señor.

Espera en su palabra;
mi alma aguarda al Señor,
más que el centinela la aurora.
Aguarda Israel al Señor.

Como el centinela la aurora;
porque del Señor viene la misericordia,
la redención copiosa;
y Él redimirá a Israel de todos sus delitos.

V. Dadles, Señor, a todas las almas
el descanso eterno.
R. Y haced lucir sobre ellas
vuestra eterna luz.
V. Que en paz descansen.
R. Amén.