I tried, my dear, until now to speak about the spiritual world from which Father Lamasos came to you. And before I could tell you a little bit more about liturgical spirituality, and monastic spirituality, and then also in a special way about monastic Eucharist, I would like to tell you today, perhaps in a very dry way, some words concerning the monk who is in the middle of this spiritual world of Maria Larka, of that old times, and that is Otto Kassel. and his Theology of the Mysteries. He is the monk who, guided by Abbot Ildefons Herwegen and helped by him and all his confreres, stays in the middle of this theological war. There is no doubt about it.

[01:02]

Sometimes we are discussing the question, who is the more important man, Abbot Herwegen or Father Otto Kassel? Father Oslo Kassel is surely the man who has given the greatest energy to our theological vision. But he would not have been this man without Abbot Herwegen, who called him as a young student from the University of Bonn to become a monk, who has given him all the opportunity to study, to prepare himself, And then later on, when he was developing his ideas, he was sustaining him, defending him, and sometimes also... That he would not be too radical and not too furious against the Jesuits and so on, in a very peaceful way.

[02:06]

Therefore, a good synthesis of both. Shortly about his life. Born in 1886, he died in 1848. He was a monk since 1905. He studied first in Rome, in Sant'Anselmo, and the dissertation for his doctorate in theology was already a wonderful first beginning of his entire vision, the Eucharistic Doctrine of St. Justin, the Apology. And then he could continue in Bonn, at the University of Bonn, his philological studies, finished by a dissertation written still in 1917 in Latin, De Philosophorum Recorum Silencio Mystico, about the mystical silence of the Greek philosophers. There he also could give the first

[03:08]

presentations of his special view of the word mysterion, mystical, mystic, mystique, and so on. And the first fruits of these studies have been the two excellent books in the collection Ecclesia Orans, Volume 2, The Memorial of Our Lord in the Old Christian Liturgy, translated also in French, Le Memorial du Seigneur dans la liturgie ancienne chrétienne. Marvelous book. And one of the great French Dominicans, the first directors of the Centre de Pastoral Liturgique de Paris, Pierre Duployer, an excellent man. Wonderful man. He said to me sometimes, the most excellent book of all the scriptures, all the works of Kassel is this first volume, Le Memorial du Seigneur, The Memorial of Our Lord, where he is explaining, also already insisting in certain analogies to the Hellenistic pagan mysteries, especially in the first Eucharistic prayers, where he is seeing already the essence of his doctrine.

[04:29]

Praying in these Eucharistic prayers in the Roman canon in all the other anaphoras, we are proclaiming the mystery of redemption, the center of which stays in death and resurrection of our Lord. And then in the more difficult book, but also important, Volume 9, Liturgy as a Celebration of the Mysteries, where the analogy with the Hellenistic mysteries is more important still. And then later on, all his works in the Yearbook for Liturgical Science, edited for the first time in 1921. But since 1922, He was, until his death, for 26 years chaplain of this small monastery of the Sisters of Herstelle. It was a monastery of perpetual adoration.

[05:32]

And together with this excellent woman, which was the prioress of this house, Margarita Blanchet, He changed the orientation of this house. No more Benedictines of perpetual adoration, worshipping the sacrament in silence, but Abbey of Holy Cross, a real Benedictine Abbey. We are celebrating the Eucharist as the sacred action in which the mystery of redemption is present. It is quite sure that his existence, his life there for 26 years in these monasteries, hidden in the silence of these monasteries, where he did not allow to nobody to approach him, if not in special moments. And the sisters were always very much preoccupied to preserve the silence in the priest's halls.

[06:36]

The priest's halls, perhaps Fr. Lamont has told this to you, Nobody could speak there. Nobody could make a noise there. Always sacred silence. And then a wonderful way to say Mass every day. We learned there for the first time that one Mass every day is the greatest ideal. One Mass in which all are sharing, all are participating. Not as we must do it in Maria Lake, celebrate 12 Masses in the same time. but one only, and so on. And he did it also in a wonderful way. We were admiring him there. And you know also then finally how he died there in the Easter night of 1948. He already for many years was celebrating the Easter liturgy on the evening, normally on Saturday morning. only in the evening during the night when it was dark.

[07:38]

And he liked it very much, helped by another father to be deacon. And therefore also in this year, 48, he came, was Announcing the new light, he looked at Lumen Christi three times, and then he received the blessing to sing the exultate, and he went to the pulpit, and he wished to begin, and this moment he fell down, a stroke had taken him, and some hours later he died. And the sisters then... The sisters then remained here for the first moment. It was totally dark in the church, waiting for what happened. And one of the sisters, a doctor in medicine, came immediately to help him in the sacristy. They were waiting, and only at the end of the vigils, continued by the other father, they heard that he died already. was a wonderful death because he could die together with our Lord in the Easter night in the hope of resurrection.

[08:45]

But no, the fundamental idea and results and ideas of these studies and of this work in these 26 years are more or less the following. In the beginning states already the problem of the original understanding of the Eucharist in the doctrine of the Fathers. Therefore, in a certain way, we can say the beginning for Orocaro was not the Hellenistic mysteries, the pagan mysteries, but in 1912, in St. Anselm, in Rome already, and this vision, how the old Christian Fathers have seen the Eucharist. And surely they have not seen the Eucharist in the first moment as a sacrament hidden in the tabernacle to be worshipped. But they have seen the Eucharist as a sacred action in which the work of redemption is made present. That is the expression of St. Justin of the first Old Fathers, and then in consequence, too, to adore the Lord present in the tabernacle, too.

[09:52]

But to join this problem of the original understanding of the Eucharist is also the problem of the relations between Hellenistic conceptions and the old Christianity. Because already St Justin says, we have our mysteries, celebration of death and resurrection of the Lord in our Eucharist, and the pagans, or the devil, the devil, the Satan, has imitated it in the pagan mysteries. Therefore he, St. Justin already has seen a certain analogy between both, in this strange expression that the devil has done it. But therefore, Kassel was insisting in a little bit in this analogy, but two can show us that Eucharist in the first moment is not so much adoration of the real presence of body and blood of our Lord in the sacrament, but the celebration of his death and resurrection.

[11:15]

That is the first meaning. And the other is only the second point. and two can show it. He has said, look there, in the Greek, in the Hellenistic, in the pagan mysteries, you have the same. They are celebrating these mysteries. Two can participate in life and death of their divinities. And what is seen in a shadow in this Hellenistic mysteries that is given in the most wonderful and greatest reality in our Christian sacraments. And also he has seen in this time already the meaning, the philological meaning of the word mysterion. the Greek word Mysterion, and also the strange way in which this word was translated by the Latin Sacramentum.

[12:17]

You see, there is no reason to translate Mysterion, what is Mysterion, by Sacramentum. quite different, but he is insisting in the history of this relationship. And especially he did it in a very famous recension to a great book of a very long Belgian or French Jesuit, Gellink, called Histoire de Moussacramentum. And in the recension made to this book, he is explaining for the first time the history, how the old translations, how the old Italy, Vetus Latina, how the old Vulgata is translating the Greek word mysterion by sacramentum. He used these problems also to explain the meaning of mysterion to show us the reality of the presence of the redemption work in our liturgical celebrations.

[13:23]

Therefore, in all these a little bit strange studies, he says, liturgy is a sacred action, not only silent contemplation, a sacred action in which the work of redemption is how it was realized in and by Christ is celebrated in Thanksgiving prayer, in our anamnesis, in our memorial, but in a memorial which is not only a subjective remembering to that which happened at once, but in which The reality of that old time is made present today. Anamnesis memoria, according to the words of our Lord, duties in memory of me. According to the words of the Apostle, so often you celebrate

[14:32]

So often you eat this blood and drink this wine, you shall announce the death of our Lord. Proclaim. And the meaning of this is then finally, in this proclamation, in this annunciation, the work itself is given to you again. It is very difficult to explain it. But nevertheless, he said so, and we were receiving it, and certainly also believing it. And also the liturgy itself speaks in the same way when, for example, in this famous oratio super oblata, the Roman liturgy said, quod est huius hostie commemoratio celebratio opus redemptionis exercito. All the times that you are celebrating this memorial sacrifice, the work of the redemption is realized again. And he was insisting that in this realization of the redemption walk, there is no repetition of the only one sacrifice of the cross.

[15:49]

But this only one sacrifice now is given present, so that you stay in the present of this walk, that you can share in it, that you can be crucified with him, that you can rise up with him. And this all in a certain analogy to the Greek Hellenistic mysteries. In both, there is given a certain analogy which he calls in a very difficult German word, Kulteidos. Here the English translation in this book, The Mystery of Christian Worship, says so. Every more clearly then we see that the right form, a right form mystery, the definite form of worship which the word and concept mysterium denote

[16:51]

is wholly necessary in the worship of the new alliance. It is not merely for the exterior service which is due to God from a visible community, but also precisely for the inmost and essential self-gift to God which in the last end of all Christian worship. For in this new alliance, God has revealed himself to be love, and love is he seeks, not honor from his creature. A Christ mysticism is the real center of the New Testament ritual, the physical or realistic uniting of the church as the body or the bride with Christ, the glorified God-man, and with him to the Trinity, so that God is all in all. The other two forms, in Greek eidei, species in Latin. The other two forms, those of prayer and sacrifice, meet in the New Testament in the mystery form.

[17:53]

Therefore, three ideas, three species, three kinds, three right forms are there. Prayer, sacrifice, and the most excellent are Mysterium. And Mysterium, he defines it so. The mystery is a sacred ritual action in which a saving deed is made present through the rite. The congregation, by performing the rite, take part in the saving act and thereby win salvation. A very neutral definition. valid for Greek, Hellenistic, and valid more excellently for our Christian deeds, Christian celebration. Again, Mysterium, or in Latin, sacramentum, is a sacred ritual action in which a saving deed, death and resurrection of our Lord, is made present through the rite, the Mass, or all the other sacraments. The congregation, by performing the rite, take part in the saving act and thereby win salvation.

[18:59]

And he insists sometimes also in the analogy to the pagan mysteries, following Clement of Alexandria. And he says here so, Clement of Alexandria, the great scholar and Hellenist, said that through the Logos, the whole world had become Greek. He once compared the ancient mysteries with those of Christ. He, Clement, did it so. He saw in paganism only deep shadows, after which light rose, which he greeted full of happiness, shyly, neon force. Welcome, new light, a very famous word of the old Greek mysteries. New light in Christ is coming. Before was only shadow. first very feeble design of the coming salvation.

[20:02]

But through those shadows, we contours helped him in some way to express the new inexpressible wonders. And then he gives a citation of this book of Clement the Popticus, Admonition to Christian Life. O marvellous holy mysteries! O pure light! By torchlight I shall be brought to see heaven and God. I shall be made holy by the consecration. The Lord is Hierophant, is the guiding man who is going before us to show us the way. The Lord is Hierophant. He brings the initiates to the light and puts his seal upon them. He presents the believers to the Father that they may be kept for eternity. This is the thunder of my mysteries. When you wish, you may be initiated. Then you will join the circle of angels which surrounds the unbegotten, unchanging, the only God.

[21:08]

God's Logos will be our guide." So as Clement of Alexandria, also he has seen in the shadows some help to understand the real light. And he did it especially, perhaps I said it already, the Protestant school which had a certain influence of him. the School of the History of Religions, of Harnack, of Reizenstein, of Bouste, and of other people, has said, you see here the splendid proof that Christianity is nothing else, especially Catholic Christianity, is nothing else as a result of syncretism with the Pagan world. The Protestants, this school said, the real Christianity is only the gospel. Nothing of sacraments. Nothing of sacrifices. Only gospel. Love. A certain humanism. So this school used this analogy to show that the Catholic Christianity is only a result of syncretism.

[22:21]

He said, yeah, yes, there is a certain analogy, but helped by this analogy, I can show you the real essence of real Christianity Celebration of the Myttery of Christ, memorial of our Lord, always memorial so that we stay in the presence of His work given to us in our sacramental celebration. that we can share it, be crucified with Christ, and then be able to stay in life, to live in Christian charity. And this doctrine, explained by him in this book since 1912, 18, 22, 26, for us in this year, when Father Damasus and I have been in the novitiate in 22 and 23, was a marvelous revelation. to stay in contact with the work of Christ, to be united with him, and to find him in the reality of the Eucharistic sacrament.

[23:26]

It's topological too, but more still, it is really marvellous, in the sacrifice of the Mass, in the Holy Communion, to be united with him, to die with him, to rise up with him. We were happy in all this. Sometimes, I remember it very well, we were a little bit astonished that to understand it, we must speak about these terrible pagan mysteries. But then we put it away, only a first step, a first help. To stay in these wonderful spiritual, pragmatic mysteries of Christ is definite resurrection. It was a wonderful time. And Father Gabriel has, no, Father James has given me this first edition of Monastic Studies, still made by the Trappists at that time, with a recension of Father Damasus, even to the edition of this book prepared by me. He gives a certain also No, that's you to me, that I have done it.

[24:31]

That is not important. And then he says, The work of Otto Casel, so Pater Damasus, developed in various stages. Through his philological studies at the University of Bonn, he became familiar with the research of scholars like Reizenstein, Boussein, Litzmann, and others on the relationship between early Christianity and the mystic religions of Hellenistic antiquity. This was to be his point of departure. In retrospect, one is inclined to regret. the fact, since it immediately involved him in controversies that hindered the diffusion of his point of view and obscured his intentions, because he in no way said that the pagan mysteries are the beginning of the Christian reality. They are a poor shadow given by the mercy of God to these pagan peoples to prepare the wonderful, authentic, absolute new revelation in Christ.

[25:38]

where the reality of a cult idol of a right form mystery is given. He was accused of accepting the idea that the sacraments of the church were copied from pagan models. and of advocating a new kind of piety, yes, that is true, based on the religious attitudes reflected in these pagan mystery calls. You must imagine, we, the Benedicts of Montréal, are trying to find a piety which is based on pagan mysteries. This is impossible. But we have known very well there is only a first step to try to come in the Christian reality only. Therefore, we were very grateful to Father Berger to have edited the book again, of course, especially because we could join here some chapter of his letters to explain his ideas. to classify his true thoughts on the relationship between the Christian and pagan mysteries.

[26:46]

I particularly called the attention of the reader to the selections from conferences he gave to the nuns of Herstelle in 1947. They clearly show how questionable is Fr. Louis Bouyer's obviously, statement that Domcasle from the first accepted and never discarded a theory about the pagan mysteries which has been worked out by the comparative school and which no serious scholar today would accept, as did Domcasle, as he says it in The Theological Piety. You remember, Bouilly speaks in his book with the greatest words of Laudato si', what is Laudato si' in English? Of praise for Maria Lark against Solem and Chiranger. Lohenberg-Bodrum in Belgium and Maria Lack in Germany both have given new life to all these things. But then he says, but why it is analogous to the pagan mysteries? What Carcel would like to find is possible to find it more easily without the pagan mysteries, based only on St.

[27:55]

Paul. And in reality, the book which you have given to me now, the doctoral dissertation of a Franciscan father, Solbert, about the mystery of Christ, speaks about all these things only starting with St. Paul. It's quite enough. We don't need the pagan mysteries, especially because pagan mysteries, what is it? We don't know much about it. And so on, St. Paul would be quite enough, and here Bougie in a certain way is right. But it's not necessary to insist that you can read it yourself if you like. So this was the wonderful world of this time there. And I might insist again to show us, these young monks from that time, we in our liturgy, we find the immediate way to find our Lord to be united with Him in His passion and in His glorious resurrection, to be made able to live also in our daily life in the same way, that to every sin and egoism and only living for Christ who has given us for us by love that we live always for Him.

[29:18]

But not everyone was thinking so, and therefore after his first wonderful years in 1926 was beginning this terrible controversy, a very famous controversy against Kassel until his death, and in a certain way not yet finished today. Umberg, Jesuit of Innsbruck University, was insisting It's impossible to construct a Christian piety on pagan mysteries. Okay. Then again he was insisting in 1927, there is no possibility to find this doctrine in the old patristic times. And then his confrere, the Jesuit Hansens in the University of the Geriana in Rome in 1934 was insisting, the liturgy does not speak about it. And then Father Primm, a Jesuit also in Rome, insisted there is no possibility to prove this theory starting from the philological consideration of Mysterion, translated in Latin, sacramentum.

[30:24]

And there was a professor of the university in Breslau, Poschmann, a very famous patristic theologian, who said there is no possibility to take St. Thomas as patron for the theology of Otto Casel. And there was finally a man you know very well so far as I know, the good man, Professor Fittkow, a man of charity who was working in the States for charity. I did not give up, I did not sit. He was fighting in wonderful expositions given in many years in the yearbook for liturgical science in 26, in 28, in 32, in 34, in 38, in 41. in all these 15 volumes. These articles made this yearbook so famous that this yearbook, 15 volumes, is quite a new phenomenon in the story of yearbooks.

[31:27]

This yearbook is given in the second edition already. In the last years, we did it. He could always insist, especially in 1926, that the old fathers had given this doctrine, and this article is also translated in French. Ceci en mémoire de moi, the reality of the memorial of our Lord. And then again in 28 in a great article not translated, where he is defending the reality of his presence against all his adversaries. And finally he was protesting against Poshman, against other people and it may be allowed to bring you one text from John Chrysostom, in which he is speaking in a marvelous way about this sacrifice of mass, which is the realization of the unique sacrifice of Christ.

[32:45]

He says, what is there? Do we not offer every day I give him now the Greek citation. Yes, we are offering, but celebrating the anamnesis, the memorial of his death. And this anamnesis is only one and not many. always the same, or rather, Marlon de Anamnes in Ergatzamana Theseus. Or better, we must say, we are working the Anamnesis, the memorial of this one sacrifice. He is insisting on the reality of this Eucharistic sacrifice. At the same time, he says, Yes, a real sacrifice, and nevertheless it's not a sacrifice, but only the anamnesis of this one sacrifice, once made only on the cross, according to chapter 9, to Hebrews.

[33:58]

in one unique oblation he has saved us. And this unique oblation made on the cross is given to us in our Anamnesis liturgy. And St. Thomas, you can give the citation of him of one of the questions in 40, 43, where he says, Christ has redeemed us on the cross. On the cross quae presencialita attingit omnia tempora et loca, and His walk on the cross presently approached to every one of us. We are redeemed, not so much by our Lord now existing in heaven, but by His walk on the cross. Because this walk on the cross presencialita, presently, is taking us today.

[35:03]

And Udo Kassel against a very excellent professor, Gottlieb Söngen, who was a very friend to him, nevertheless he said against him, and we are saved by him not only because he has given us the effect of his work, but because the effect of his work is given to us by our being united to his crucifixion, to his sacrifice on the cross, he must be introduced in the mystic reality of our unison to him. And so, united to him in his oblation to the Father, In Christ, by Christ, with Christ, we are saved today. Yes, really. That we can live in him always. Nevertheless, with time, Kassel remained not alone.

[36:08]

He has found every more friends who were defending him, seeing his last intentions. I give you some names. The first who, between the universitarians in Germany, was helping him, insisting in the greatness of his vision, was Gottlieb Söningen of the University of Bonn. And then one of the great dogmatic professors in Germany, Michael Schmaus, was one of his defenders. And then the great French Jesuit – no, today there is no more difference between Jesuits and Benedictines at this point – Jean Danielou, the cardinal, and also Carl and Hugo Rano, both great friends to him. And another cardinal, today the president of the Holy Office in Rome, the former cardinal of Munich, Joseph Ratzinger. And then Protestants, ploy, a Dutch reformed theologian who said, the doctrine of Kassel perhaps is of the same greatness and importance as in another kind, Karl Barth, a little bit too much perhaps.

[37:25]

Karl Barth on one side and here Kassel. And why? The world conferences of the churches in Montreal in 1963 have said it wonderfully. The doctrine of certain Catholic theologians like Otto Kassel can help us to see There is no repetition of the sacrifice of the cross, how the Protestants always believed that we are teaching. But there is actualization of the one sacrifice of the cross given to us today, so that there is really presence without a new second sacrifice. It's difficult to explain it, to understand it, but nevertheless, so is it. It's a miracle in a certain way. Another good Catholic professor, Erwin Iserloh, in a work on Luther and the doctrine of Dr. Eck, the great adversary of Luther in the 16th century, says, it is no anachronism to say that a response needed in the 16th century to the critique of Luther today is given by other Catholics.

[38:39]

There is no second sacrifice after the sacrifice, of course, which could redeem us, but there is only actualization, realization. And finally, it may be said, there was a certain critique given to Kassel by Pius XII in Mediato Dei, where he says the sacrifice, of course, is present in the liturgy. difficult to weigh. Father Otho Kassel has read it. He did not see the critique. I am not touched here. But later on, we have seen there is really also a certain critique on him. Therefore, after this, the other day, we said, we are ready to accept this critique and to make the doctrine of Kassel sometimes a little bit obscure, a little bit obscure.

[39:45]

and not so certain to a doctrine which is clear and certain. We tried to do it in the years after his death in a certain way and we realized so that the council finally said in these wonderful numbers in the liturgical constitution, number five until ten, Christ has redeemed us by in the work prepared in the Old Testament, in the great deeds of God, and then in last fulfilment by his Paschal mystery of his blessed passion and glorious resurrection. And he sent his apostles to announce, to proclaim this mystery. It is already a certain great truth. But not only to announce and proclaim, but to actualise and exaggerate by the Eucharist, the sacrifice and the sacraments. And then he says, therefore Christ is present to his church in every liturgical action, first of all in the Eucharist, in the community, in the leader.

[40:53]

in a wonderful, highest way in the transubstantiation under the species of bread and wine. But then in every sacramental action, because he is baptizing, in the proclamation of the Word of God, because he speaks to his people. And also where we are praying, because where two or three are gathered together, I am in the middle of them. Therefore, every liturgical action is the exercise of the priesthood of Christ's body, and so every liturgical action is a sacred action precedent, the efficacy of which cannot be equal to every other action. It's not all the activity of the church, but Sermons and Sources and so on. A wonderful approbation, not of the anti-adoption of Kassel because the council does not do so. But nevertheless, the main intention is taken by the council.

[41:57]

Many other Protestants, good friends also of Father Damasus, Wilhelm Stalin and Karl Barth himself and Peter Brunner are going in the same way. And to finish now, I would say the main intention of this theology of the mysteries or of the mystery of Christ is the presence of the work of redemption given to us in our liturgical celebration in the church. The reality of our anamnesis, of our memorial, it is a memorial not only subjective, but a memorial in which the thing to which we are thinking now is given to us presently in the Eucharistic prayer, where we are saying with the Roman canon and memories being No, how do you say it? Being, being, reminding your blessed passion and your wonderful reservation we offer.

[43:12]

Reminding it, doing the analysis we are offering, we are able to offer with you, to you and in you. And then also we must say in this doctrine of Kassel, he is insisting in the spiritual presence of the Lord in his word, not only in the sacraments, but in every proclamation of the word there is already presence of our Lord. in every sacramental action, in the liturgical year, so that in all the great festivities we are sharing in the entire mystery of Christ under the special aspect of this feast, in Pascha of the totality, in Pentecost in the fruit of the coming of the Holy Spirit, in the Assumption of Our Lady, so that we can participate in the work of Christ as Mary has already shared in the Last Fulfillment, in the bodily resurrection, and so on, every feast.

[44:17]

And so in this vision we can get a synthesis of the entire reality of Christ, who is the mystery of God, the realization of the saving will of God from all eternity. He realized this intention of God the Father in his incarnation and in his Paschal mystery. And this Paschal Mystery must be announced, must be proclaimed and actualized in all our sacraments, in our daily hours, in our entire liturgy, in our prayer, in our daily life. According to an instruction after the Council where he said the intention of the Reform is to come to this reality in which The liturgy is the summit and source of every Christian life, ita ut mysterium pascale vivendo exprimato, so that the paschal mystery, death and resurrection of the Lord, could be realized in our life.

[45:27]

vitally realized in our life in the celebration and in our activity every day. And that's all in the hope of the eschatological fulfillment in the eternal kingdom of God. And it may be allowed to join still a little story of Fr. Damasus. We were therefore very happy in this vision given to us by Fr. Odell Castle in the 20th. In 38, 32, he passed nearly one or two months in Herstel together with Fr. Odell Castle. And he came back to Maria Lark. And he said this with a certain emphasis. We are sleeping here in Maria Lark. We are speaking only about the mystery. And he, Fr. Odell in Herstel, has seen again a wonderful last reality, which is the source of the mystery of Christ, Agape. love. And at that time, we were discussing, you know, the book of Nygren, Eros and Agape.

[46:37]

And against this book, which has certain qualities. But against this book, which is too Protestant, we were insisting in the Christian vitality, Christian vision, Christian totality of Agape, which is not excluding totally also the errors of Plato. But Agape at least was seen there as the first source. The father has loved us first, not we have loved him. And he loved us when we were sinners, to give us the life in Christ Jesus as we are hearing it today in the gospel of the exaltation of the triumph of the cross. And this agape of God is the source of all the mysteries according to these words in the second chapter to Ephesians. rich in his charity, because in consequence of his wonderful, great love, he has

[47:38]

given as delivered together with Christ. He has resuscitated as together with him, but as together with him already known in the heaven. The reality of the participation in this mystery of Christ. And so, now I must finish. We can say through all this If you could come to understand perfectly, more perfectly, the words of the apostles in the epistle to the Galatians, I am together with Christ crucified, and so I do not mourn. live as I, but more Christ is living in me. And when I still am existing now in my earthly existence, I do it in the faith of this Christ who loves me and who has given for me his life, that I too can live for him forever and ever in the hope of eternity.

[48:55]

Sometimes it feels good.

[49:04]

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