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ROBERT
J.
WICKS
this event not simply for the people of the day but how and why, in Hoppe's words,
CHAPTER 30
"Believers today can embrace the values affirmed in Solomon's prayer."ln this chapter,
Praying with the Psalms
we begin to see, in particular, that even when "institutions die, prayer still offers a
~
pathway to God. When all else fails, there is prayer-and that is enough." This is an
Maribeth Howell, OP ~
important message for us to know more about and embrace, especially in contemporary society when so much of what we may have depended upon is under such (prob-
What can be said about praying the psalms that has not already been said? With that
ably needed) question today.
question in mind, we begin this essay. What follows is not likely to be terribly original. M ter all, these texts have been prayed by Christians of every imaginable denomination fo r well over two millennia and by Jews for hundreds of years before that! And the material written on the psalms within the past thirty years alone is enough to fill a small library. What you will find in these pages is the offering of a Dominican sister who loves the psalms, who has prayed them, studied them, translated them, and taught them in a variety of settings fo r several decades. 1 INTRODUCTION AND THREE PoiNTs TO KEEP IN MIND
The 150 prayers that make up the Psalter are extremely varied in tone. They are expressions of the human heart that cover every imaginable emotion, from pure delight to utter despair, and possibly every other feeling that the human heart and soul has experienced. It may come as a surprise to readers that expressions of delight open and close this book of prayers. The very first Hebrew word of Psalm 1 is 'ashrei, a word that is most often translated "happy"; the final word of the Psalter, which appears at the close of Psalm 150 is a word that needs no translation, halleluia!Thus, it does indeed seem fitting that the Hebrew title of this book is Sefer Tehillim, "Book of Praises." Between the opening and closing words of the Psalter we find prayers that speak of despair (perhaps none so poignantly as Psalm 88), hope, longing, trust, anger, frustration, and resentment. 2 It would seem that this vast array of feelings brought directly to God by our early ancestors in faith is what has made these prayers so appealing to countless generations of women and men who recognize that their lives too are intimately entwined with their Creator. If we take the time to engage with the Psalter, we will discover that everything is placed before God in these prayers. Nothing is held back. Nothing. No thing is too good or too evil, too weighty or too trivial that it is unworthy of being brought to God's attention by the psalmists. The psalms teach us that our foremothers and forefathers in faith were bold in their prayer, daring to bring to God every aspect oflife.3 Before considering various ways we might pray the psalms, there are three points that require recognition. First, the psalms are prayers. Second, they are poems. And I 439
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third, they are songs. It is quite easy to recognize that the psalms are prayers, since in
repetition of key words or themes (consider the frequent references used in Psalm 139
the vast majority of texts God is either called upon directly or we hear the voice of
that speak of God's intimate knowledge of the psalmist: "You search me, you know me, you know when I sit and when I stand, you understand my desires from afar, you
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the psalmist inviting others to call upon God for the purpose of either giving praise The second point of which we need be aware is that the psalms are poems. Poetry,
observe when I walk and when I rest, you enfold me," Psalm 139); and refrains, lines, and variations of lines that appear at the beginning and end and possibly in other
as we know, is language of the heart. It is certainly not necessary that we be scholars
places of a psalm (for example, "0 Lord, our God, how great is your name through
of either Hebrew or English poetry to recognize this fact. We know that poetry is
all the earth!" Psalm
emotive and evocative. It both expresses emotion and evokes emotion. Thus, while
that appears in four verses, 3, 7, 14, and 19. Each occurrence of the refrain opens with
the psalms express the emotions of the psalmist, they also have the power to elicit
the words "Restore us," followed by a reference to God and a request that the people be saved). While numerous other poetic devices can be found in the psalms, the above
or requesting help.
from us our own feelings of yearning, hope, trust, anger, and so on. When reading or praying the psalms, we can readily recognize that the psalmists' feelings are anything but hidden. These varied sentiments are expressed in these few examples: • Why so downcast my soul? Why do you weep? 42:6 (yearning) • My soul waits quietly for God, who alone is my hope. 62:5-6 (hope) • My soul is at peace, content as a child in a mother's arms, so is my soul within me. 131:2 (trust or confidence) • Oh God, I hate them with a perfect hate. 139:21 (anger) • Why, 0 Lord, do you stand far off? Why do you hide yourself in times of trouble? 10:1 (NRSV) (frustration) • The heavens declare the glory of God; the skies proclaim God's handiwork.19:1 (delight) • It is you who deprive me of friend and neighbor, my only companion is darkness. 88:18 (despair)
~ ·:1,9), while Psalm 80 provides an example of a varied refrain
mentioned are the most easily identified. Finally, it is helpful for us to know that the psalms were sung. This should not be difficult for us to grasp. Since the liturgical renewal of the 1960s, countless musicians have composed many memorable melodies to accompany psalms. The popularity of some of these melodies sung regularly during the Sunday eucharistic liturgy has served to familiarize the faithful with psalmody. More will be said about psalms set to music later in this chapter. TYPES OF PRAYER
As mentioned above, the psalms are prayers that bring every human feeling before God. Since the time of H ermann Gunkel (1862-1932), whose critical approach to the Psalter identified psalms according to their literary forms, types, or, genre, the psalms have been recognized as particular kinds of expressions to God. Essentially, this has led to a greater emphasis on the psalms as different types of prayer. While
If our hearts are attuned to what we hear in the psalms, something within us will be
Gunkel identified five main types of psalms and four smaller and mixed types,S these categories have been revised and simplified by any number of scholars, particularly
stirred. Good poetry does that.
Walter Brueggemann, whose work on the psalms is nothing less than monumental.6
Since the psalms are translated poetry, the reader or pray-er will not be able to appreciate all of the poetic characteristics of the texts. Yet every good translation
Since the main purpose of this chapter is to explore ways of praying with the psalms, we will focus upon four primary types of psalms: praise, lament, thanksgiving, and
As observed in the lines cited above, a variety of feelings are expressed quite clearly.
trust or confidence. Let us now take a brief look at the disposition of each of these expressions of prayer. We will then turn to how we might use these psalms in private
Similarly, a careful reader will note the use of metaphors, a figure of speech that
and communal prayer.
suggests that one thing is another (e.g., "Your word is a lamp for my feet," Psalm
PRAISE
provides us with the ability to appreciate many of the poetic features of these prayers. 4
119:105, and, "God alone is my rock and my haven," Psalm 62:2). Other poetic devices found frequently in the psalms are word pairs, sets of words that frequently appear together and are often considered an aspect of parallelism (e.g., "The ends
The tone or sentiment of these psalms is that of delight, joy, and happiness. As soon as one begins to read a psalm of praise, one knows the disposition of the psalmist. 7
of the earth are in awe as morning and evening rejoice in your might," Psalm 65:9,
Historically, psalms of praise have been divided into three categories, with the divisions being a result of their specific focus: (1) God the Creator and Lord of history;
and "The sun shall not strike you by day, nor the moon by night," Psalm 121:6); the
(2) celebration of God's earthly dwelling, the holy mountain of ZioniJerusalem;
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and (3) celebration of God's kingship, also referred to as enthronement psalms. Two examples of each form of praise will demonstrate the unique character or focus in
These excerpts all demonstrate how the psalmists express praise to God. Some texts do this within the broad context of God as Creator and Lord of history, while other texts refer to God's dwelling within Zion!Jerusalem, and still others declare God as
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these three types of praise. Beauty and majesty crown your works; everlasting is your faithfulness.
sovereign over all the earth. Regardless of the specificity of these texts, their tone is definitely that of praise.
We remember your holy deeds,
LAMENT
God of mercy and compassion.
Psalms identified as laments make up over one-third of the Psalter! Recalling that one of the names for this book is the "book of praises," we might think this statistic remarkable. But let us keep in mind that regardless of the nature or tone of prayer, the
Psalm 111:3-4 (God as Creator and Lord of history) The Lord rebuilds Jerusalem, gathers Israel's exiles, heals the brokenhearted, binds up every wound, appoints every star, and calls each one by name. Psalm 147:2-4 (God as Creator and Lord of history)
fact that the psalmist brings these prayers direcdy to God is indeed a way of giving God praise. The psalmist is well aware that the only one who can do anything about the current situation is God. In the laments, the psalmist pours out pain, frustration, sadness, anger, and despair. Within these prayers we recognize that God is often identified as the source and
city of the great king.
reason for the psalmist's current state. Therefore, God often becomes the target at which the psalmist takes aim. Within these bold prayers, the utter desperation of the psalmist is palpable. A few excerpts will show the extreme anguish that the psalmist
God resides within its walls,
is experiencing.
Mount Zion, summit of the north,
a sure defense against the foe. Psalm 48:2b-3 (in praise ofZioniJerusalem)
Turn your ear to me, 0 Lord; consider my cries for help.
Pray for the peace ofJerusalem:
Listen to my pleas,
"May those who love you abide in peace.
my king and my God.
May peace be within your walls, and may peace abide within your homes."
At dawn you hear my voice; at dawn I watch and wait for you. (Psalm 5:1-3)
Psalm 122:6-7 (in praise ofZion!Jerusalem)
Have mercy on me, 0 God,
God reigns over all the earth; Let us sing our hymns of praise.
have mercy on me. I seek refuge in the shadow of your wings,
God rules over every nation
where I am safe through every storm. (Psalm 57:1)
and sits on the heavenly throne.
Restore us again, 0 God our savior;
Psalm 47:7-8 (God reigns)
Be pleased with us once more.
Strong ruler who loves justice,
Will your anger never cease?
it is you who established what is right,
Will your anger last forever? (Psalm 85:4-5)
who created justice and equity in Israel.
Be merciful, 0 God, be merciful;
We exalt you, 0 Lord, our God, and worship before you, for you, 0 God, are holy.
we are disgraced. Scorned by the vain and the arrogant,
Psalm 99:4-5 (God reigns)
we can bear no more. (Psalm 123:3-4)
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MAR!BETH HOWELL, OP
The first two examples are laments of an individual, while the latter two examples are
I bless my God, who guides me,
laments of the community. What these psalms have in common is that both indi-
who speaks to my heart in the night.
vidual and communal laments plead for God's compassionate love.
I keep you ever before me;
THANKSGIVING
It may be best to think of these psalms as words of an individual or a community who
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with you, 0 God, at my side, I shall not be moved. (Psalm 16:7-8)
has recently experienced deliverance from some type of tragedy. The relief is recent,
My soul is at peace,
and so the psalmist, though rejoicing in God's goodness, remembers well what life
content as a child in a mother's arms,
had been like prior to deliverance. Often these psalms seem to tell a story. It is as if
so is my soul within me.
the psalmist, now on the other side of pain, cannot help but express gratitude for the
0 Israel, hope in the Lord,
action of God in his or her life. Once again, we will demonstrate the tone of these
both now and forever. (Psalm 131:2-3)
psalms with two examples. The first is from an individual psalm of thanksgiving; the
Having identified four significant types of prayer found within the Psalter-praise,
second from a communal thanksgiving.
lament, thanksgiving, and trust or confidence-we will now consider some ways in
I praise you, 0 Lord,
which we might pray these prayers privately and in common.8
for you have lifted me up
SuGGESTIONs FOR PRAYING THE PsALMS
and did not let my enemies rejoice over me.
It may be helpful to recognize that unless one has established the habit of praying
0 Lord, my God,
the Liturgy of the Hours or has intentionally studied the psalms ¡either privately or
you heard my cry and healed me.
within a study group, it is not likely that one will be familiar with much of the Psalter.
You delivered me from death,
Still, most churchgoers are likely to have some degree of familiarity with psalms that
brought me back from the land of darkness.
have been set to music for use as the responsorial psalm within liturgical worship. As
Sing to the Lord, all you faithful;
a matter of fact, it sometimes comes as a surprise to people when they learn that some
to God's holy name give thanks. (Psalm 30:1-4)
of their favorite songs from church are actually adaptions of psalms.
Had our God not been with us,
LITURGY oF THE HouRs
declare this, 0 Israel,
When we speak of praying the Liturgy of the Hours or Christian Prayer, it is most
had our God not been with us
important that we keep in mind that even when prayed privately, the nature of this
when the enemy attacked,
prayer is ecclesial. This is expressed well in the introduction to Dominican Praise
they would have swallowed us alive
where it states:
as their anger burned against us ... Blessed be God who saved us, spared us from the wrath of the foe. (Psalm 124:1-3, 6)
When Dominicans pray the Liturgy of the Hours, we pray as ecclesial people for the life of the world. This form of prayer is an integral expression of our common life. For this prayer we leave our private places to be in one
TRusT oR CoNFIDENCE
another's presence. For this prayer we leave our individual devotional styles
We now turn to the fourth and final type of prayer that we have identified, psalms
and preferences to rely on forms and language that we hold in common.
of trust or confidence. This is a small collection of psalms that might easily be over-
For this prayer, our individual needs and concerns are stretched by common
looked. We have chosen to identifY them and lift them up for consideration because
purpose and mission. Whether we pray in a large or small community, or in
we believe that they speak quite beautifully to a season of the soul. This is a season or
the solitude of our room, we know that we are a people prayingfor the whole
disposition of contentment. Two examples of such psalms are found below.
world.... These prayers help us to praise and to remember our solidarity with
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all humanity. As the Pastoral Constitution on the Church in the Modern World proclaims: "The joys and hopes, the griefs and anxieties of people of this age,
psalm or canticle. A second variation might be to have the psalm sung to a contem-
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porary setting, rather than have it recited or chanted.
especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties of the followers of Christ."9
On more formal occasions, say Morning or Evening Prayer on a special feast (e.g., the parish feast day or that of a community's founder or foundress), the psalmody could be varied considerably, with one psalm sung to a contemporary setting, another
The Liturgy of the Hours, whose deepest roots are in the synagogue, has a very complex history that we need not explore here. 10 However, it is appropriate that
led by a cantor, and the canticle chanted by the congregation or sung solo. The
we offer some suggestions as to how we might provide some variety to this prayer.
Benedictus or Magnificat could also be sung to one of the many contemporary melo-
Carmelite Roland E. Murphy has noted that the practice of praying the psalms "choir
dies that have appeared in recent years.
to choir" or "side to side," a practice found in both Catholic and Protestant traditions seems to have originated in the monastery.
11
'
Further, anyone who has had much
When the Hours are prepared with care, the community can experience very powerful communal prayer events. On any number of such occasions I recall members
experience in praying the Hours in this manner, knows that it can be deadly.
of the community remaining seated and quiet in the chapel for some time after the
Participants will often find the pace too fast or too slow, particularly if the psalms are recited and not chanted. Each community must regularly examine how well they
stipulated prayer period had come to an end. Later I heard different individuals say
are praying these texts, since the practice of recitation can lead to boredom. Murphy
communion with God and with one another. Wouldn't it be wonderful if such expe-
offers a concrete suggestion that would require that the presider plan well and take seriously his or her responsibility ofleading the congregation in prayer. Drawing our attention to Psalm 46:10, which reads: "Be still and know that I am God," Murphy writes,
that they did not want the time to end because they had felt such a strong sense of riences were not uncommon? Although the above suggestions are specifically geared toward praying the Hours in common, similar variations can be made when praying the Hours in private. A few simple adaptations that one might try on occasion are these:
Such a verse calls for a solo voice, as the structure suggests. It should not be
• Use a CD with a recording of one of the psalms.
swallowed up by the rush of the opposite side of the choir. It is ironic that the (liturgical) voice of God is dimmed in this and other instances. It is easy
• Pray the psalms aloud. It is amazing how much better we hear and identifY with
to surmise that in Israel's liturgy such key verses were pronounced by one of the Temple personnel in the name of the Lord. So should it be today in
• Chant or sing one or more of the psalms; use a familiar melody or a simple one
the sense that the divine voice is not simply to be bandied back and forth by the choir. This destroys the power in such psalms as 50:5, 16; 81:7; 82:2,
uncomfortable at first, after a few experiences of this kind of singing, you may
6; 91:14; 95:8. In other instances a solo voice is appropriate even when it does not represent a divinity, especially where a leader seems to be giving
• Consider using gestures that help you express the mood of the psalm and of your
instructions to a group (e.g. Ps. 33:1-3). In some instances, the possibilities of several "voices," solo and choral, are many, as in Psalm 32. 12
gentle bow. Whatever feels natural to you and helps reinforce the words of the
The full composition of Morning and Evening Prayer includes: Invitation to prayer, Psalmody (two psalms and a canticle from either the Old Testament or New Testament), Scripture reading, Gospel Canticle, Intercessions, and Sign of Peace. In some congregations the psalmody is simplified, with only one psalm or canticle being
the psalms when we say them aloud, even when alone. that you make up. No one other than God need hear you. While you may feel surprise yourself with how natural this feels. soul. These can be very simple, such as a lifting up of your hands or arms, or a prayer. You needn't gesture through the entire psalm, but only when it feels right. • If you do not already light a candle or use incense when you pray, this might be a good way to begin experimenting with the use of your senses in prayer. You will note that in each of the suggestions mentioned above you are invited to use
prayed. This format can provide the community with a lovely opportunity to add some new or different practices in their common prayer. First, the community may
at least one of your senses. By doing this, you will be bringing more of yourself to
consider incorporating ten minutes of contemplative sitting immediately after the
to add variety and richness to praying of the Liturgy of the Hours. These suggestions
prayer. Experiment with these few suggestions. There are many other ways in which
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PRAYING WITH THE PSALMS
are intended to help you feel more comfortable in exploring ways in which this rich tradition can continue to be a meaningful experience of prayer.
done slowly and preferably aloud. Listen to the words of the psalm. Breath with the psalm. Mter a pause of five to ten minutes, read the psalm again, slowly. This process is similar to letting the ingredients of a fine recipe blend together. There is no rushing
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LECTJO DIVINA
The practice of lectio divina has a very long and rich tradition in the Church. Volumes of materials are available both in written and video format that elaborate upon this 13 method of prayer. Literally, lectio divina means "divine" or "sacred reading." This practice consists of four movements that we will elaborate upon below. The purpose of lectio, and therefore its goal, is encounter with God. While lectio can be and often is practiced in community settings, we will focus upon how lectio might be used in personal prayer with the psalms. Let's consider two possible ways in which you might use lectio with the psal ms. The first is the traditional practice of using a single psalm in prayer; the second will flow from a growing familiarity with the psalms that have been prayed in this way. To begin, choose to either move through the Psalter systematically, beginning with Psalm 1 and proceeding through the Psalter with each practice of lectio, or use a chart that identifies the various types of prayer discussed earlier in this article (praise, lament, thanksgiving, and trust or confidence,). 14 If following the second suggestion, then you might choose to pray a psalm that expresses the disposition of your soul on that occasion. The overall method of lectio will be the same in whichever procedure you choose to follow. The four movements of lectio are read (/ectio), reflect (meditatio), respond (oratio), and rest (contemplatio), and will be spoken of briefly. But before entering into these movements, it is important to prepare yourself for this encounter. Most of us live hectic lives, moving from one task to next. Our prayer can become on occasion one more thing that we know we need or want to do. And while none of us want to have this disposition, sadly it is a common experience. So when you sit down to engage in lectio, please, follow these suggestions. Find a comfortable and quiet place to sit. The simpler the environment, the more likely you will be able to engage in this practice. Settle yourselÂŁ Consciously let go of all that is on your agenda. Slowly, very slowly take a deep breath. Consciously and slowly release that breath, freeing yourself of tension and anxiety. Repeat this step about four times. You are likely to be surprised at the change you feel within your body. Continue to breath slowly (not quite so deeply), mindful that you are in God's presence and that your deepest desire is to know and love God. Now that you are settled, you are ready to pick up your Scripture and begin the sacred reading of your psalm. The first movement, that of reading (/ectio), should be
the process. With several such readings of the text, words or verses will speak to you. Notice them. Don't force them to have any special significance or meaning. They will do what they will do within you. Simply notice these words or lines. The second movement of lectio is reflecting (meditatio). As you can see, this movement flows naturally from reading. This is when you begin to return to the words or lines that spoke to you in your reading. Begin to savor these lines as they begin to feel at home within you. Eventually these words will elicit a response within you (oralio). In this third movement you now speak to God of what you are experiencing in this prayer. Whatever the psalm has stirred within you, be it delight, anger, longing, or something else, share this with God. Tell God what this Word means to you and listen for God's response. Mter responding to God's Word, you will come to a place of quiet (contemplatio). This is a period of simply resting in God's presence, it is contemplation. It is peacefully being with the one you love. Following your period of lectio, it can be helpful to make notes in a journal. Particularly helpful would be identifying lines that spoke to your heart and the type of prayer they evoked. If feelings of praise arose within you, write the lines that spoke to you under the category of praise; if feelings of hurt arose, identify these under this listing. By collecting verses under different categories, eventually you will have a wonderful resource for prayer, to which you can turn when you desire to more spontaneously express to God what is in your heart. This prayer resource can be a tremendous aid if you are a spiritual director who desires both to become more at home with Scripture yourself and to offer directees suggested Scripture texts for their prayer. CoNCLUSION
Having looked at some of the many types of prayer found within the Psalter and having considered a few ways in which we might pray with these outpourings of our ancestors in faith, I would offer one more suggestion. Consider composing your own psalm or psalms. Retreat can be the ideal time for such a composition. While a lengthy retreat might be impossible, even a weekend away, a weekend in which the intention is to nurture your relationship with the God you love and who loves you more deeply than you can imagine is a perfect time to become a psalmist. Let your psalm be the words of your heart. If your heart is heavy, pour out your lament. If your heart is joyful, sing of God's glory. If grateful, extol how God has
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brought you to this place of giving thanks. And if your heart is content, express your confidence and trust in God's designs. Let the words of my mouth and the meditation of my heart be acceptable to you, 0 Lord, my rock and my redeemer.
1. Unless otherwise indicated, all psalm translations found within this article are those of the author. 2. The tides ofJohn F. Craghan's two books on the psalms appropriately capture the content of the Psalter. His earlier work, published by Michael Glazier in 1984 was titled The Psalms: Prayers for the Ups, Downs, and In-Betweens ofLife. His revised and expanded work published by Liturgical Press in 1993 is titled Psalms for all Seasons. Both titles, I believe, capture what is found within the Psalter. For some wonderful insights into the rich vocabulary of the psalms see Jean-Pierre Prevost's A Short Dictionary ofthe Psalms (Collegeville, MN: Liturgical, 1997). In this compact text, Prevost identifies and elaborates upon forty key words that are used throughout the Hebrew Scriptures but are especially significant in the Psalter. Having a better understanding of this vocabulary and its use in the psalms can enrich our appreciation of these texts. 3. Walter Brueggemann has written extensively on this topic. One of his groundbreaking articles that has appeared in multiple publications, "The Psalms and the Life of Faith: A Suggested Typology of Function," ]SOT17 (1980): 3-32, remains a work of tremendous import. 4. Among the very fine psalm translations available today are the following: The New Revised Standard Bible (NRSV, 1989); The New American Bible (NAB or NABRE, 2014); The jewish Study Bible (JPS, 1999); The New International Version (NIV, 1984); and The New Grail Translation (2014). While the New jerusalem Bible (NJB) is a lovely translation, we choose not to recommend this work because of its use of the divine name. The four consonants that represent the Hebrew name of God revealed to Moses in Exodus 3 (YHWH) and which Judaism holds to be most sacred, and thus not to be uttered, appear as "Yahweh" in the NJB. To our knowledge, every other contemporary Bible translation renders the divine name "Lord," following the Jewish tradition that the Hebrew word Adonai, "Lord," be substituted whenever the tetragrammaton occurs. See the letter of Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, written to the Bishops' Conferences, in which he gives specific directives on the use of the divine name. This letter of]une 29,2008, is available online at http://www.usccb.org/liturgy/NameOfGod.pdf. 5. Hermann Gunkel, Introduction to the Psalms: The Genres ofthe Religious Lyric ofIsrael, trans. James D. Nogalski (Macon, GA: Macon University Press, 1998). 6. Brueggemann's work on the psalms is prolific. For an excellent summary of his contributions to psalm study, see Strawn's bibliography in Walter Brueggemann, From Whom No Secrets Are Hid: Introducing the Psalms, ed. Brent A. Strawn (Louisville: Westminster John Knox, 2015), 178-188. 7. On rare occasions, one will discover that a psalm will have a change of direction or tone. A clear example can be found in Psalm 89. The first portion of this lengthy psalm, 89:1-37, celebrates the Davidic monarchy; the second portion, 89:38-51, laments the end of that monarchy.
8. The 150 psalms that comprise the Psalter cannot all be easily classified as one of the four types of psalms we have just examined. However, since the nature of Christian prayer tends to fall into praise, lament or petition, thanksgiving, and trust or confidence, we believe that this division will be helpful to our readers. 9. Dominican Praise: A Provisional Book ofPrayer for Dominican Women, 2005. 10. See Robert Taft, The Liturgy ofthe Hours in the East and West: The Origins ofthe Divine Office and Its Meaningfor Today, 2nd ed. (Collegeville, MN: Liturgical, 1985). 11. Roland E. Murphy, The Psalms Are Yours (New York: Paulist, 1993), 72. 12. Murphy, The Psalms Are Yours, 71-72. 13. Many of the videos available online are excellent. See for example the video by Trappist monk Thomas Keating, OCSO, a renowned and prolific writer on the spiritual life, particularly the practice of"Centering Prayer": http://www.contemplativeoutreach.org/category/category/ lectio-divina. See also the videos of Cardinal Thomas Collins ofToronto: "Lectio Divina with Cardinal Thomas Collins," https://www.archtoronto.orgllectio. 14. While there are numerous works that identify different types of psalms, here we will offer a condensed selection of psalms that can serve as an introduction to the four types of prayer. Keep in mind thatthis is not a listing of all150 psalms. Praise: 8, 15, 19, 29, 33, 46, 47, 76, 84, 87,93,95,97,98,99,100, 103,104,119,122,145,1 46,147,148,149,150.La ment:3,4,5,22, 27, 42, 43, 51, 88, 130. Thanksgiving: 30, 34, 66, 67, 92,116, 138. Trust or confidence: 11, 16, 23,62,91,121,125,131,1 39.