'Just and true are your ways!'
   
True prayer, as well as being a petition, is also praise, thanksgiving, blessing, celebration and a profession of faith in the Lord who saves

At the General Audience in St Peter's Square on Wednesday, 23 June, the Holy Father reflected on the Canticle in Revelation 15:2-4, a song of praise that glorifies Almighty God, sung by those who are saved. The Pope pointed out the universal dimension of this Canticle: "The expectation of justice that exists in all cultures, the need for truth and love that all forms of spirituality perceive", are charged with the tension of striving for the Lord that is only eased when he is reached. The following is a translation of the Holy Father's Catechesis, 24th in the series on evening prayer and given in Italian.

1. In addition to the Psalms, the Liturgy of Vespers includes a series of Canticles taken from the New Testa­ment. Some of these, such as the one we have just heard, are interwoven with passages from Revelation, the book that seals the entire Bible. They are often distinguished by songs and choruses, by solo voices and by the hymns of the as­sembly of the chosen, by trumpet blasts and the sound of harps and zithers.
   
Our Canticle, which is very brief, is found in chapter 15 of the Book of Rev­elation. The curtain is about to be raised on a new and grandiose scene: the seven trumpets that have introduced the same number of divine plagues give way to seven bowls that are also full of scourges: in Greek, pleghé, a word that in itself means a blow so violent as to cause injuries and sometimes even death. This is an obvious reference to the narrative of the plagues of Egypt (cf. Ex 7:14-11:10).

The "scourge-plague" in Revelation is a symbol of judgment on the evil op­pression and violence of the world. Thus, it is also a sign of hope for the just. The seven plagues ― it is well known that in the Bible the number "seven" is a symbol of fullness ― are de­scribed as "the last" (cf. Rv 15:1), be­cause in them the divine intervention that arrests evil reaches its completion. 

The Bible, soul of Christian faith

2. The hymn is sung by those who are saved, the just of this earth who are "standing" before the risen Lamb (cf. v. 2). Just as the Hebrews sang the Song of Moses (cf. Ex 15:1-18) in the Exodus after the crossing of the Red Sea, so the Chosen People raise their own "song of Moses and... of the Lamb" (Rv 15:3) af­ter conquering the beast, the enemy of God (cf. v. 2).

This hymn echoes the liturgy of the Johannine Churches; it consists of an anthology of citations from the Old Tes­tament and from the Psalms in particu­lar. The earliest Christian Community considered the Bible not only as the very soul of its faith and life, but also of its prayer and liturgy, as indeed is the case in these Vespers on which we are commenting.
  
It is also significant that the Canticle is accompanied by musical instruments: the just hold harps in their hands (ibid.), proof that the liturgy was framed by the splendour of sacred music.

Piety and hope, universal influence

3. With their hymn, rather than cele­brating their constancy and their sacri­fice, the saved exalt the "great and won­derful... deeds" of the "Lord God Almighty", that is, his saving acts in governing the world and in history. In­deed, true prayer, as well as being a pe­tition, is also praise, thanksgiving, bless­ing, celebration and a profession of faith in the Lord who saves.
 
In this Canticle, moreover, the univer­sal dimension which is expressed in the words of Psalm 86[85] is significant: "All the nations you have made shall come and bow down before you, O  Lord" (v. 9). Our gaze thus broadens to take in the whole horizon and we see streams of people who converge toward the Lord in order to recognize his just "judg­ments" (Rv 15:4), that is, his interven­tions in history to defeat evil and praise good. The expectation of justice that ex­ists in all cultures, the need for truth and love that all forms of spirituality perceive, reach out towards the Lord and the ten­sion is only eased when he is reached.
  
It is beautiful to think of this univer­sal influence of piety and hope, taken up and interpreted by the words of the Prophets: "For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts" (Mal 1:11).

Sing praise to the Lord for ever

4. Let us conclude by joining that uni­versal voice. Let us do so through the words of a poem by St Gregory of Nazianzus, a great Father of the Church of the fourth century. "Glory to the Fa­ther and to the Son, King of the uni­verse, glory to the Most Holy Spirit, to whom be all praise. One God is the Trinity: He has created and filled all things, the heavens with celestial beings, the earth with those who are earthly. He has filled seas, rivers and springs with aquatic creatures, giving life to them all with his own Spirit so that the whole of creation might sing praise to the wise Creator: living and staying alive depends on him alone. May it be above all rational nature to sing praise to him forever, powerful King and good Fa­ther. In my spirit, with my heart, my lips and my thoughts, grant that I too, with purity, may glorify you for ever, O Father" (Poesie, I, Collana di Testi Pa­tristici 115, Rome, 1994, pp. 66-67).

L'Osservatore Romano June 30, 2004
Reprinted with permission