ALL SAINTS CELEBRATED IN OCTOBER
Saints celebrated on the 17th of October
Prayer to the Angels and the Saints
Heavenly Father, in praising Your Angels and Saints we praise Your glory, for by honouring them we honour You, their Creator. Their splendour shows us Your greatness, which infinitely surpasses that of all creation.
In Your loving providence, You saw fit to send Your Angels to watch over us. Grant that we may always be under their protection and one day enjoy their company in heaven.
Heavenly Father, You are glorified in Your Saints, for their glory is the crowning of Your gifts. You provide an example for us by their lives on earth, You give us their friendship by our communion with them, You grant us strength and protection through their prayer for the Church, and You spur us on to victory over evil and the prize of eternal glory by this great company of witnesses.
Grant that we who aspire to take part in their joy may be filled with the Spirit that blessed their lives, so that, after sharing their faith on earth, we may also experience their peace in heaven. Amen.
ST HOSEA, PROPHET
Osee [Hosea] (Hoshea - Salvation), son of Beeri, was one of the Minor Prophets, and a subject of the Ephraimite Kingdom which he calls "the land", whose king is for him "our king", and the localities of which are familiar to him, while he speaks of Juda but seldom and does not even make mention of Jerusalem.
Osee prophesied during the reign of Jeroboam II in Israel, and in the time of Ozias, Joatham, Achaz, and Ezechias, kings of Juda, hence from about 750 to 725 B. C. None of the historical allusions with which the prophecy is filled appears to be connected with any event later than the reign of Manahem (c. 745-735); there is nothing concerning the Syro-Ephraimite war against Juda, nor the terrible intervention of Tiglath-Pileser III (734-733).
The era of the Prophet, therefore, if it is to be judged from his writings, ought to be placed about 750-735; he was perhaps contemporaneous with the closing years of Amos and certainly with the first appearance of Isaias [Isaiah].
The reign of Jeroboam II was marked by great and glorious external prosperity; but this prosperity contributed to make the political and religious decadence more rapid. Political dissolution was approaching. Zachary, son of Jeroboam, was assassinated after a reign of six months. His murderer, Sellum, retained the sceptre but one month, and was put to death by Manahem, who occupied the throne for ten years, 745-735. Israel was hastening to its ruin, which was to be completed by the taking of Samaria by Sargon (722).
The Book of Osee always occupies the first place among the twelve minor prophets, most probably on account of its length. In point of time Amos preceded it. The book is divided into two distinct parts: chapters 1-3, and chapters 4-14.
(a) In the first part, Osee relates how, by order of Jahve, he wedded Gomer, a "wife of fornications", daughter of Debelaim, in order to have of her "children of fornications": symbols, on the one hand, of Israel, the unfaithful spouse who gave to Baal the homage due to Jahve alone; and, on the other, figures of the children of Israel, who in the eyes of Jahve, are but adulterous children.
The outraged husband incites the children against their guilty mother, whom he prepares to punish: while for the children themselves is reserved a fate in keeping with their origin.
• The first is named Jezrahel - the reigning dynasty is about to expiate the blood shed by its ancestor Jehu in the valley of Jezrahel.
• The second is a daughter, Lo-Ruhamah, "disgraced" - Jahve will be gracious no more to his people.
• The third is called Lo-Ammi, "not my people" - Jahve will no longer recognise the children of Israel as his people.
However, mercy will have the last word. Osee is commanded to receive Gomer again and to prepare her, by a temporary retirement, to renew conjugal intercourse - Israel was to prepare herself in captivity to resume with Jahve the relationship of husband and wife.
Is the marriage of Osee historical or purely allegorical? Certain it is at least that the allegorical meaning, adopted by St Jerome, satisfies critical exigencies and is more in conformity with the moral sense. The doctrinal meaning is identical in either case and that is the only consideration of real importance.
(b) The second part of the book is the practical and detailed application of the first. In spite of all, mercy ever retains its prerogatives. Jahve will gather together again some day His scattered children.
In the last section it is felt that the final catastrophe is close at hand; and, nevertheless, once again, love remains victorious. The book ends with a touching exhortation to the people to turn to God who on His part promises the most tempting blessings. An epiphonema reminds at last every one that the good and the wicked shall receive the retribution each has merited.
St Jerome has described in a few words the style of our Prophet: "Osee commaticus est, et quasi per sententias loquens." An intense emotion overpowers the Prophet at the sight of his dying country. He manifests this grief in short broken phrases with little logical sequence, but in which is revealed a tender and afflicted heart. Unfortunately the notorious obscurity of the Prophet hides many details from our view; this obscurity is due also to many allusions which we cannot grasp, and to the imperfect condition of the text. The question has been raised as to whether we possess it at least in its substantial integrity.
Some critics claim to have discovered two main series of interpolations; the first, of small extent, consists of texts relative to Juda; the second, which is of far greater importance, consists of the Messianic passages which, it is said, lie outside the range of the prophet's vision. It is possible to detect several probable glosses in the first series: the second assertion is purely arbitrary. The Messianic texts have all the characteristics of Osee's style; they are closely connected with the context and are entirely in accordance with his general doctrines.
Osee sees but the dying Israel. His characteristic point of view is the bond between Jahve and Israel. Jahve is the spouse of Israel, the bride of Jahve, - a profoundly philosophical and mystical image which appears here for the first time and which we find again in Jeremias, Ezechiel, Canticle of Canticles, Apocalypse, etc.
Jahve has taken to Himself His spouse by redeeming her out of the bondage of Egypt. He has united Himself to her on Sinai. The bride owed fidelity and exclusive love, trust, and obedience to the spouse; but alas! how has she observed the conjugal compact? Fidelity. - She has prostituted herself to the Baals and Astartes, degrading herself to the level of the infamous practices of the Canaanite high places. She has worshipped the calf of Samaria and has given herself up to every superstition. No doubt she has also paid homage to Jahve, but a homage wholly external and carnal instead of the adoration which must be above all things internal.
The root of all these evils is the absence of "knowledge of God" (chapters 4-5) for which the priest especially and the princes are to blame, an absence of theoretical knowledge no doubt, but primarily of the practical knowledge which has love for its object.
Yet the love of Jahve will change even this evil into a remedy. Accordingly after having been the lion which roars against his guilty people He will roar against their enemies, and His children will come at the sound of His voice from all the lands of their exile (11:10ff.).
It will be, as it were, a new exodus from Egypt, Juda will be reinstated and a remnant of the tribe of Ephraim shall be joined with him (6:11- 12:1a). "The children of Israel shall return and shall seek the Lord their God, and David their king" (3:5).
The new alliance shall never be broken: it shall be contracted in justice and in righteousness, in kindness and in love, in fidelity and knowledge of God. There shall be reconciliation with nature and peace among men and with God. Prosperity and unlimited extension of the people of God shall come to pass, and the children of this new kingdom shall be called the sons of the living God. This is an admirable sketch of the Church which Christ is to found seven and a half centuries later. The doctrine of Osee, like that of Amos, manifests a transcendence which his historical and religious surroundings cannot explain. Digitus Dei est hic.
(Excerpts from Catholic Encyclopedia, 1913)
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