I’ve had a few questions in email about the upcoming Synod. People are worried that it is rigged. Imagine such a thing! “Surely NOT!”, you might gasp.

Questions have ranged from the new constitution for the Synod’s operation to whether we can, given the changes and given those whom Francis invited personally to participate, we can support it.

This afternoon Peter Kwasniewski has a piece that is as earnest as it is mordant. He writes about the upcoming Synod.

A sample:

What this suggests to me is that, at this time in history, the higher one’s position in the institutional hierarchy, the more likely one is to be corrupted and compromised, while simple lay believers are far more likely to be outspokenly committed to traditional faith, morals, and liturgy. This is where future Catholic laity, priests, and religious will come from—not from the Synod machinery of the new German-Italian Axis. Instead of praying for the success of another rigged Synod, perhaps we need to pray for a real chastisement from God to wake up the Church in its heady echelons. We might consider using the so-called cursing Psalms that were excised from the new Liturgy of the Hours.

What are the “cursing psalms” (aka “maledictory psalms”)?

A standard list of the maledictory psalms will include – and alert that Psalms are numbered differently in various editions of Scripture and in newer and older books you might consult – 5, 6, 11, 12, 35, 37, 40 52, 54, 56, 58, 69, 79, 83, 137, 139, and 143. Many of these psalms were “edited” or even wholly excluded from the revised Psalter used in the Liturgy of the Hours. However, there are lots of maledictions, curses and imprecations throughout the Psalter: 5:10; 6:10; 7:9-16; 10:15; 17:13; 18:40-42; 18:47; 26:4-5; 28:4; 31:17, 18; 35:3-8; 40:14; 54:5; 55:9, 19; 56:7; 58:6-10; 59:ll-15; 68:2; 69 (most of the psalm); 70:2-3; 71:13; 79:6, 12; 83:9-17; 104:35; 109:6-20; 129:5; 137:7-9; 140:8-11; 141: 10; 143:12; 149:6-9.

Of special note are Ps 55, 108, and 136 which give libs a serious case of the collywobbles (except perhaps if they use it against defenders of doctrine and law).

So, what to make of these psalms?

First, since they are the inspired word of Almighty God, we can safely say that they are not bad and they can be used for prayer.

St. Augustine believed that every word of the Psalms was Christ speaking to the Father, but in different voices, as the Head, the Body and both together, Christus Totus. I’ll go with Augustine.

That said, it might make the Christian scratch her head when we pray “Blessed be he that shall take and dash thy little ones against the rock” (Ps 137:9).

How to use these psalms in prayer in a way that is pleasing to God and that does not imperil our own salvation by spurring us to soul killing hatred?

Isn’t this a serious consideration in these times of political circuses and ecclesial misadventure?

Christ the Lord commanded us to love our enemies (Matthew 5:44). And yet a couple dozen or so psalms – which all Christians can use for prayer – seem to wish some pretty dire things on our enemies. And, yes, we have enemies.

Love for “enemy” can be expressed different ways.

Love for our enemies does not mean that we must hope that they prosper or succeed in their wicked ways. Love, charity, means that we will their true good. We pray for their salvation. We ask God to use the necessary corrections, chastisements, whatever, to punch through their pride and turn their minds and hearts, even if that means suffering unto loss of limb and life.

One of the best explanations of the maledictory psalms – and therefore how to pray for our enemies – I’ve run across came in a comment made on this very blog under another entry Namely, …

In the Introduction (by Pius Parsch) to the Baronius edition of the 1962 Roman Breviary [UK HERE], we read that:

As Christians we may never wish evil upon a sinner directly and personally, but [NB] these [curse] psalms have nothing to do with personal enmities. The theme of all our praying is God’s kingdom and sin, and the curse passages in the psalms are expressions of absolute protest against evil, sin and hell. Try changing the curses into an expression of divine justice and you pronounce them no longer with your own mouth, but with the mouth of Christ and the Church. The curse thus resembles the woes that our Lord addressed against the Pharisees. There is something quite stirring and grand about these curses. The all-just God steps before us as we pray and warns us of the punishments of hell. [NB: warns us!]

In regard to Psalm 108 (109)—perhaps the most maledictory of all the so-called curse psalms and omitted entirely from the LOH psalter—he says that

Psalm 108 is a curse formula and very difficult to reconcile with the Christian idea of prayer. Let us suppose that the Church or Christ Himself is praying this psalm. Then the curses become no longer wishes, but rather the solemn sentence of divine justice upon unwillingness to repent. With tears in her eyes the Church prays these terrible words–just as Jesus once declaimed his eightfold “Woe is you . . .” against the Pharisees. At the opening of the psalm, the Church laments. In the following two sections, where curses and punishments are asked for, a picture of the everlasting hell is painted for us. The petition which comprises the fourth part of the psalm can be a prayer of the individual soul; I stand terrified before the picture I have seen: “Have mercy on me, a poor weak mortal!”.

While there is a great deal more to be said about the maledictory psalms, that seems a good place to pause so that I can do my job and admonish you.

We members of the Church Militant have enemies. Right now, many of them are inside the gates.

There are the relentless, ineluctable foes which are the world, the flesh and the Devil. There are also the agents of the Devil among us, outside the Church and, verily, inside.

We must strive not to hate enemies, to love enemies with the love that is charity, the love that desires what is truly good for them. If they are doing great harm to our persons, families, nation and Church, yes, we can pray for their conversion or for their ruin lest they continue to do harm and lest they go to Hell. For example, HERE. And while we pray for and against our enemies (and bear wrongs patiently), we must see to it that we don’t go to Hell, either.

As we soldier on through this vale of tears, we must constantly field strip our consciences while asking God for all the graces we need to do His will and to conform ourselves to His will and ways.