So the aspergism is sopo et mundabo, lavavisme, and again here of course the Hebrew word is an emphatic word. that means a washing in this word, which is expressed in the Hebrew word, which is done by, how do you call it, by beating the laundry, you know, by beating, what would you call it? Scrubbing. Scrubbing and beating, you know. Pounding. Pounding, that's it, by pounding, you know. by pounding, therefore, balken, we say, in German, balken. And then if a little boy, you know, gets something on a certain part of his body, then it's also called balken. We are balked. So, so, so emphatic is that here, lavaris.

[01:03]

And then you perniven de albabo. You will give me the glad tidings of joy. The glad tidings of joy are of course those tidings in which the priest announces, for example, to the leper, or to the unclean that now he is clean again and that is glad tidings of joy and rejoicing because that admits him again into the temple and the temple is the place where the joy of the Lord is experienced. That sentence, you know that from the New Testament where our Lord He cleanses the lepers, cures the lepers, and then tells them, you go now and tell the priest, so that the priest may pronounce that judgment which admits them, those glad tidings, which admits them again to the joy of the people, which is the temple and the feasts which are being celebrated in the temple.

[02:16]

No joy without community. Joy is always a community affair in the Old Testament and with people in general when they have their mind. Of course, the apostasy, the excommunication is something which affects the entire body. I mean, anybody who has any idea of what heart means in the Old Testament also knows that those two things, excommunication and the waste in the way of one's body, are one and the same. ... Turn your face away from my sins and destroy all my iniquities. But then the climax is in 12.

[03:18]

This is not any more than the cry for forgiveness, but this is now the cry for restoration. Starting with verse 12. Cry for restoration. Verse 12. Restoration. Again, just as before, radical acknowledgement of one's radical sin, so now cry for radical salvation. And what is radical salvation? It's rebirth. Rebirth. Rebirth. The human heart is rooted in sin, as we have it in this state of fallen nature. And nobody can reach, man certainly, even I cannot reach the depth of my heart.

[04:25]

But God, therefore, with the creative act, and here again the emphatic word is used, which is exclusively used in the Old Testament for the act of creation, for God's creative activity. Therefore, create in me, O Lord, a clean heart, comundum. as the seat, center of all my faculties, et spiritum rectum innova in visceribus meis, and renew in me spiritum rectum, spiritum rectum, spiritum firmum, one could say, a spirit which firmly and clearly clings to its divine goal, the fatherhood of God the Father.

[05:29]

Spiritum rectum innova in visceribus meis, in my inmost heart, visceribus meis. So that that leads us, this prayer for renewal to the... It is fulfilled in the New Testament idea actually of the baptism. This part here, this whole part here of the Psalm Israele gives us the reason why the Psalm Israele is sung by us every morning when the sun rises. As part of the Lord's, as part of the glorification of the risen Saviour. would be completely wrong to think that the Miserere is only a song of the sinner accusing himself.

[06:30]

No, it is a glorification of the victorious power of the resurrection in Christ, the risen Savior. Therefore, we sing it on Sundays. as a part of our faith in the resurrection, expression of our faith in the resurrection. Hormundum creia in me Deus, that the seat of my faculty. Spiritum rectum, the spiritus, that is the power which pervades me and drives me to action, into action. you should take as a commentary to this verse, the epistle of St. Paul to Titus, the third chapter, the fifth verse. And if I read it to you, you will recognize the affinity with this. This here really is, no one can say it's the, it's St.

[07:35]

Paul's psalm. If he says there in this 3.5 of Ephesians 2 Titus, Not through any works, just works that we have done, but according to his rahamim, on further beginning of the psalm. saeculum sua misericordiam according to his compassion salvus nos fecit he has made us safe given us salvation contra de san credibi laetitia salutaris I went through the vacuum of regeneration. Through the vacuum of regeneration. I went through the vacuum of regeneration. I went through the vacuum of regeneration.

[08:36]

I went through the vacuum of regeneration. [...] Renovationis Spiritus Sancti. Yasha. Therefore the Hebrew word here is used. From the psalm is available. From this quotation. Navakum Regenationis et Renovationis Spiritus Sancti. Spiritum Sancti rectum innova in viscerigus. me for each of me about you too that somebody to flow or how would you say for each in English it'll cast away yeah that's it for my faith that's of course if whatever God withdraws his spirit that has to uh uh uh

[09:47]

The word, you see, casting away. But here again, notice the hepatic character, the climax. The spiritus rectus is spiritus firmus. from the opposite to all lability, a stable spirit, in opposite to the mobility of our natural inclinations in the state of all human nature. I pointed that out before, you know, that the characteristic of the Messianic spirit is its stability.

[10:53]

And the idea which is always in the mind of any Jew who reads this, it's always the difference between Saul and David. Saul is the example of a man who receives the spirit and loses it. through the lability of his entire makeup, so to speak. David is the one upon whom the spirit rests, spirit to spirit, keeps clear the orientation towards God the Father. Confirmation is the sacrament, the name for the sacrament in the New Testament, to which the fullness of the Spirit is given. Therefore, Spiritum Pervum, your Holy Spirit, that means the Spirit of God in us, is unity with Him, makes us capable of being holy as God is holy.

[11:54]

of being admitted and being at home in the temple. Spiritum Sanctum tu me auferat, the opposite to apostasy and to separation. Dei poitias me affacit. Spiritum Sanctum tu me auferat, rendimi lititiam salutaris tui et spiritu principali confirma. So three times, three expressions for the Spirit. That's what the Spirit gives, because the Spirit needs willingness. Therefore, the one who carries the Spirit by excellence declares to us, my yoke is sweet. Redumi laetitiam salutare tu, spiritu principali confirmate.

[13:10]

The Vatican of Pius XII has there, et spiritu generoso confirmate. Spiritu principali, spiritu generoso. Now, that really is the same. I don't know how Siddharth Janak feels too generous. His heart is closed, you know, if you want a generous spirit, generosity. And it is true, you know, that brings out the essential thing which is meant here. Spiritus Principus. When reading that this afternoon and thinking about it, in Hebrew it is Spiritus Principus. Why? Because you know the princeps. The Prince is the one who, you could put it this way, there is a book here written by a Dominican on the magnanimity, the virtue of magnanimity.

[14:32]

It's a very good book. But as far as I can see it, the parallel, the true parallel between Old Testament and the idea of manganivity, which of course is an idea of the antiquity and an idea of the renaissance later on of humanism, it's a glorification, let us say, of the noble mind. But the noble mind, to us, we have the same. The noble mind and the noble man. And both, there's a good translation, say, Spiritus Principales, for the noble spirit. And Princeps is the noble man. So that is perfectly all right, you see. The world up there has found a very good world. It's, if you, for example, read the document, we have spoken about it before, But the document in the Old Testament for that principality, that means the nobility of spirit, is in the Canticle of Deborah.

[15:46]

That is in the fifth chapter of the Book of Judges, the Canticle of Deborah. And that would be good to remember that. For example, I just give you a little quotation there from Judges 5 and 9, in which, in the Canticle of Deborah, in which it is said, Cor meum, illegit, principes Israel, I heart loves the princes of Israel. And then comes, what makes the prince of Israel? Not his wealth, but his heart. is generosity. And that's explained here. Qui propria voluntate obtulistis vos discrimini. Who, you know, my heart loves the princes of Israel who voluntarily, their own will,

[16:51]

dedicated themselves, optulistis vos, dedicated themselves, discrimini, to... What is it? To... What is it? Yeah, tradition. I mean, you know, it's then that desperate attack, you know, of the valid ones of Israel, isn't it? The valid ones of Israel. Valid ones, that's it, the valiant ones, you know. The attacker, not the valiant one. The valiant ones of Israel. The valiant ones of Israel. That's how they principate Israel. The valiant ones of Israel. Who is the valiant one? Who dedicates himself to death. Dedicates himself to death for the cause of the people. That is what makes the nobleman. That's what they have the castles for. So the noble man, the valiant one, the one who faces death for the people.

[18:00]

And that is, of course, as we have seen that before, that is the essence. And it's extremely interesting, you know, that this word here, the Hebrew word for the spirit, one would really say, who consecrates himself, you know. who consecrates, who dedicates himself. One could say, I would in some way be tempted to translate the word principus spiritus principalis with perhaps a dedicated spirit. Of course, that today has lost its mind. But one still says, I am a dedicated man. That means I am a man consecrated to a cause. consecrated to a cause, and that is what is meant here. This spirit of consecration, spirit of self-dedication, spirito principale confirma cor meum Deus.

[19:04]

So that is the same word that we have in Latin, expressed the word devotio. The word devotum, spiritus devotus, is exactly this. Today we say devout, but I doubt if this word devout in our days brings about this idea. But the original idea of devotio certainly is that idea of sacrifice for the public salvation. Therefore, the devotio is Christ. The Spiritus Principales is shown there, where he gives up his spirit into the hands of his Father. That is the devotio. That's the fulfillment. The New Testament for the Spiritus Principales confirmat.

[20:06]

And then right away, with this spiritus principalis, with this spirit of dedication and devotion, now I become an evangelist, a missionary. I shall teach iniquos, and the iniqui here in the Hebrew text are really criminals, a strong word that is used here. And then even more, et impi ate convertentur, and inveterate sinners will be converted to you. All that can be prayed, can be said out of the heart of our Lord Jesus Christ. Father, forgive them because they do not know what they are doing. That is the way in which Christ, doce iniquos vias domini, had converted impious at sea.

[21:12]

Right away, the good thief turns to him. Tomorrow, today, you shall be with me in paradise. We must close.

[21:23]

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