ese times of Christ have indeed filled and enriched the early
conception of "the Name" of God. We have learned to see in the Trinity
the justification of belief in the Divine Unity; we have learned more
of the Fatherhood of God in the face of His only Son; we have learned
that the Cross is the key to human suffering; we have learned the
Catholic nature of the Divine sovereignty: nevertheless the foundation
teaching of the Psalmists as to the relation of the creature to his
Creator remains unchanged. We still find in the Psalter a guide for
our uncertain footsteps in our journey back to God. Is not the answer
to every problem of faith, even such mysteries as the existence and
continuance of evil, or the calamities that fall on the just, {14}
still to be found as the author of the 73rd Psalm found it, in
returning and rest upon the God Who has made _Himself_ known to
suffering man?

My flesh and my heart faileth:
But God is the strength of my heart and my portion for ever.

The prevailing thought of the 119th Psalm, that God's revelation is
fixed and permanent and the law of human life, marks the great
separation between the world and the Church. Such a belief is
abhorrent and distasteful always to the natural mind, while it is
familiar to and welcomed by the Catholic Church, as it was by the
Jewish. The Church's witness to the world is of a revelation from
above: she has _received_ it; she may not alter it without apostasy.
Her mission in the world is not to be the mirror of each succeeding
phase of human thought, nor merely the consecration of human
aspirations, but rather to speak with a supernatural authority, to tell
men what God is and what is His will, "whether they will hear, or
whether they will forbear." And the Church can only deliver her
message aright, in the face of the frowns of the princes of this world,
so long as worship gladdens and confirms her {15} witness, so long as
she herself finds her joy in contemplating her treasure and returning
thanks for it to the Giver.

As the devout Israelite found in the Psalter the natural expression of
an intelligent devotion to the God Who had revealed Himself in Law and
Prophets, so the Christian Church, with no break of continuity, found
the Psalter still adequate to express her joy in her fuller knowledge.
For that fuller knowledge was strictly in line with the old. The faith
of Israel had not been changed, but carried forward, developed,
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