Who shall ascend into the mountain of the Lord, and who shall stand in its holy place? He that has clean hands and a pure heart, who has not taken thy name with him, who has not sworn a secret, he shall receive a blessing from the Lord, and righteousness from the God of his salvation. Such is the generation of them that seek after him, that seek thy praises. Face of the God of Jacob. Lift up your heads, all ye gates, and be ye lifted up to everlasting glory, for the King of Glory may come. Who is the King of Glory? We are to be asked to believe that every beginning in what is our spiritual life, but not in constantly beginning on or beginning, never beginning that it becomes and has to become so near to us.

[01:19]

The importance of beginning points. And I think this psalm 23 may help us to see the absence of the answer, permitting the spiritual opportunity that the Lord has opened up for us and for the community. The words of the Lord always remain the same, but our human circumstances, they change all the time. and every deal finds us in a different situation. And I think that this sound, the enemy, and some message brought us also in this hour then. It starts, first, you know, at these three different, how one can say, paragraphs. First, is that solemn proclamation of God, of charity, as the creator of the earth, and as the guide and ruler of the human history, of the human race.

[02:46]

The earth is the Lord, and the fruits thereof. The Earth is the lowest. That means that this physical universe, the area where we live, nature, is, in the last analysis, the lowest. Domini est era. In Pseudo-Ages, he says so, literally in the Latin translation. Domini est era. That is, of course, what we know of it is, that it's young, that means it's not here born, but it's put here. And the proclaves, and certainly God, the ruler of this physical universe, eternal, and its fullness, it's young.

[03:48]

That means the curious was forgotten. For our Christian ears will hear in this name of Yahweh, which for the Jehovah's Witnesses, the name of Yahweh, of God has been. Father of mankind, as the one who comes to judge and to redeem, the King of mercy, the Lord of mercy. So it is clear, don't let me explain it to you. By the way, it is the Lord, Jesus Christ, who cures us, and He is the Lord of this physical universe, the earth, and its fullness. Not only that, also the world, and of those that dwell there too. We have said that before, this Teberlis, what they call in German, wouldn't you seek this word, this word of ours, this fallen word, this word which lives not under the law of God, but under the law of men, which is the seed of human nature.

[05:03]

and the order of the catastrophes that constantly befall the human race. The history of mankind is a history of catastrophes. He has founded it upon the sea and established it upon the floods. Now that is certainly not a statement of geography. geophysics, so on, would call it. But it is a statement of a theological nature, as founded upon Satan, established it upon the Floods. God, who, as Job says, holds the earth in nothingness, holds the earth up in nothingness, is the one who is the God of Christ. the one who is greater and more powerful than all the vanity and the nothings, the waters, as it were, of the human labor and of human challenge.

[06:16]

Out of you, nothings, there comes the miracle that the world is being healed in thee by the infinite mercy of God. Then comes the second, and after the song, we shall ascend into the mountain of the book. This earth, and this world, all this earth, nature has beckoned as the human scene of human history. It is Japanese. It is under the rule of the god of fantasy. Then the first question is, is what he and who shall ascend into the mountain of the Lord? What is the mountain of the Lord? It's really the whole universe as such. All this is the mountain of the Lord, because dominion is there.

[07:19]

have been into no end. Who shall stand in his holy place? What is the holy place? Now again, the earth is the Lord's, and the fullness thereof, the world and they that dwell therein. And who shall stand in his holy place? He that has clean hands, and a pure heart, who has not lifted his soul towards vain things, nor has he sworn deceitfully. He shall receive a blessing from the Lord and righteousness from the God of his salvation. Such he is in the generation of them that seek after him, that seek thy face, the face of the God of Jacob. So it's a question here of those who shall sin and who shall stand in this, your holy place.

[08:20]

And the answer for that is, for men, for fallen nature, is a discouraging one. Cleanness, purity, is demanded. Cleanness and purity, indeed, he has clean hands. Of heart, he has a pure heart. who does not lift up his soul after vain things, and means he does not strive after vain things. So his striving is pure. And who has not taken, has not sworn to seek free his whole being, because that is what is involved. In every oath there is the inner, one can say, eternal being of matter, which is pledged in an absolute way. So in all these three quotes, the leaders, purity is required, holiness and sanctity.

[09:23]

He shall receive blessing from the Lord and righteousness, misericordia, mercy from the God of his salvation. Such is the generation of them that seek after him, that seek thy face, the face of the God of Jacob. That is, therefore, after establishing the fact of God's rule over the universe, the physical universe, the heavens, the mundus, then the second is the law of those who ascend to the holy place, who seek after the face of God. And that is the God of Jacob. That is the generation of those who were God, really, the chosen people. And then comes a third pathway, and that is, lift up your heads over ye gates, and be ye lifted up, ye everlasting doors, that the King of glory may come in.

[10:35]

This is now A new face. And a new. This is the gaze. The eternal gaze. That means the gaze of the city of man. The gate of dung is always the place where man meets and lives, moves in society. It's integrated in the city. If not you, if you are His, who He takes? He is mankind, He is the human race, and the King comes. They do not have sin, cannot stand in a holy place, but God comes. The King of glory may come to Him. Who is the King of glory? the Lord strong and mighty, the Lord mighty in battle, and is the first, the proclamation of the name of the Lord, the Lord mighty in battle.

[11:39]

Then is Yahweh as the one who is Lord over life and death. and who, as it were, moves the powers of the heavens, and moves and destroys those who resist him, who hence is the Lord of Enlightenment. That is the first who comes, who wants to appear in this before These scales have to be lifted up. Again, another time, the same question is asked again, who then is the King of Glory? And then comes the second answer, the Lord of Hosts. He is the King of Glory. The Lord Zahar, the Lord of Hosts. He is the King of Glory. And this Lord of Hosts is thee, the Lord of Hosts.

[12:45]

He is the one who wants the whole of mankind to be united. Lord be God in our highest, and peace on earth to men of his good pleasure. And it is the Lord of Hosts that reigns over you. little Jewish midrash, just of this last scene concerning this psalm, the end of the psalm. And that psalm begins this part, when Solomon wanted to have the ark brought through the gate of the temple. And it's this scene. Even though a lot happened, the ark much smaller than the gate, did not pass. Evidently because he, who came with thrones on the arm, did not want to lower himself to enter through the gate.

[14:02]

And Solomon shouted, Lift up your heads, you eternal gates." And the priests lowered the trumpets and the horns, and the Levites sang. But the question was heard, who is the King of the Lord? And again Solomon shouted, Lift up your heads. But the arm could not be moved. Only when Solomon said, Lord, remember you are anointed one. Be merciful to David, your servant, and look favorably upon his repentance. Then the ark not carried any more on the shoulders of the priests flows into the temple, and at the same time the gates open from one end of the horizon to the other. So the king of glory comes.

[15:05]

We as Christians, we see, of course, again, in this beautiful retrospect, the fulfillment, which is found in which the longing, which is also beautifully fulfilled, and the answer, which is longing. That's the king of glory enters in, the king of Before, it is the one who first enters upon the scene with the hunter at the beginning of the first book of Samuel, the first book of Kings, where Samuel is born, Samuel who later on Lawrence So there, where the Scripture begins, introduces us to the paper of the anointed one, David, who the whole Old Testament is, and reads from which it centers, his king is, as it were, the king of Sabaoth, the Lord, the Lord of Angels, the Lord of

[16:24]

A universe which is not any more of the cosmos, this world, subject to human apathy and human ambition and all those things, but the host. The host who follows in loving obedience the will, the will of the Father. The will that is their sanctification. who will that is mercy. He, this king, enters through the gates. He enters through the gates first in this way that he honors himself. He becomes man. He becomes one of us. He takes upon himself our sins. And this is the way in which he enters through the gates into the city. We, we are in generation of those who seek yet after the face of the God of Jacob.

[17:31]

But out of ourselves we come with pure hands and with a pure heart and with pure striving and being stand in the holy place. God himself loves himself. becoming man and dying for us outside the gates of the Holy City. And then he enters, and he says, Peace be to you. And he appears to his apostles through the closed doors, the closed doors. And he is there as the King of Peace, as the Risen Savior. And they perceive him. And the gates also, in that way, are opened, what are these gates? They are the gates of that faith and of that in the love of Christ for them. They are the gates of their hearts, in which they agree and let him, allow him to wash their feet, in that humility of the change of heart, they let him

[18:43]

and that then leads, and they lift up their hands in humble prayer, that then leads to the descent of the Holy Spirit, who fills the whole house, who fills then the whole earth, the one who gives then the urges, the beginning of the fulfillment of that sentence which was this whole psalm started. from your lips, built and stormingly by play with organ tempo. So this work, I think, and this song has, for us at the beginning of the new year, a good and wonderful beat, because we also, and also a monastic continuity, always stands there suddenly as the Gervasio Querensio Domino. And we hear, we hear of the majesty of God proclaiming the very law of holiness.

[19:57]

And we see our responsibility. And we see the seriousness of what is demanded of us. Be holy as I am holy. That is really the law of the temple. That is the law of the holy place. As we know it, we live in this holy place and still also experience that we, all of ourselves, we are unable to fulfill the law of this holiness. We are constantly limited to the state of all nature. The old man in which we find ourselves, we are constantly caught up, as it were. Now then, when we are at the end of the year, as this October, when we look back, we have lived the monastic life, we have, I think we can sincerely say that we have been a Generatio Querencium Domine.

[21:12]

A group of people who look, who seek the Lord. We have heard again and again the law of the sanctuary. And we know that we have faith. know that in many ways we have given in to the limitations of our nature. We have problems in many forms, even other things. And we realize, of course, that therefore we are children of that, children of that. There is that tremendous danger for us that we take the name of God in vain.

[22:13]

As it is said of the generation of those who stand in the sanctuary, that they should not take the name of God in vain. It's a way of policy. And it's that commitment of our whole sacred religious debt and using it for our own personal ambitions, this tremendous sacrilege. And that is, of course, a great danger for us, consequently. But then, when we realize, you know, that we may even have done that, that we may even have taken the name of God in vain, still the Advent season comes along, and The King of Glory is made, and he knocks at the gate, and he shouts, lift up your heads, eternal gates, that the King of Glory may enter in.

[23:25]

And that is this morning, that is the beginning of a new enthusiastic of glory comes in. And he warns that the gates should be lifted. And again, I say the gates. And I think we should take that to very seriously, the gates. It's that place in the city where people meet, where people are not in a private, in a function, but in a public function. Judgment is done in the gates. Justice is administered in the gates. one is restored or expelled from the community at the gates. Therefore, the High Gates is that place where the commonweal, where the community lives and acts. Now, that is a tremendously important thing for us.

[24:29]

And we realize that the entering one, the King of Glory, into our cities, through the gates, that means through the vidakamunis. But the vidakamunis, darling, not simply as a body of rules, as an observance, something where everybody does it, you know, what is externally, through whom, as of him. But the vidakamunis are men who are the chief of saints. They are going to meet person to person, where we meet in, one can say, in the light of the King of Glory, but of that King of Glory who numbered Himself, who came, as it were, and constantly comes under our roof, and He is our common light.

[25:31]

He is the one whom we constantly should share. And in Him we should meet one another. That, I think, is so important. When you look towards the future, Christ, during this Advent season, that's the meaning of it, will be born again in our heart. But on which heart? It's the Lord of Hopes. It's the one who becomes man. It was born from the womb. And they thought, he's our brother. He meets us on our plane. He meets us there where we are. We do not have to ascend to the mountain, climb the mountain. No, we cannot. But there we are, he comes. And then he asks, as the humble servant with this King of Rome, Then the gates may be lifted up.

[26:34]

And those gates, of course, are the gates of understanding, of humility, of mutual tolerance, of patience with one another. That is what makes our hearts really gates. And that is what, paradoxically, but truly lifts the lock. because the Inuit already says that. What is our shinsu? It's our peace symbol. He says that humility, humility is the way to knowledge of God. He doesn't try. You can't read a thousand books. devour one after the other. Say, now here, this is still happening. Oh my. I swoop down on it and I wait. Then, this is happening. Oh my, who matters? And read that. And constantly you want to extinguish them. You think by that you lift up the caves, you know, so that they reach from one horizon to the other.

[27:43]

It is not that. You can do that. you can still become and remain narrow, full of understanding, closed against, you know, the real heart, as it were, of things and of reality. It's not there. But it's the opening of our humility that leads us to grow in this. For the opening of our humility to the King of Glory, that means to one who died for us. who washes other feet. And then when he did that, now he said, now you do the same to one another. And that is the way in which we should receive, washing one another's feet. That is the lifting up of the eternal gifts. And then we can enter in the Lord's of Hosts. So during this Advent season, do everything you can also in your personal, mutual, brotherly relation.

[28:49]

Seek contact. Take the initiative also. Don't always wait for the other. But don't say that passivity and that reticence and so on are reserved. It's your absolute obligation. Very often you should, during this Advent season, deliberately seek contact, especially with those whom you may have avoided, where you showed a kind of cold service and attitude. Do away with it. To that coldness, the King of Glory cannot intervene. It's too bad. It doesn't begin to. But if you, in this way, take the initiative, look who kneels and is waiting just for a little gesture, a little gesture of attention, a loving attention of Jesus. If you ask me, yes, now, how should we call to that?

[29:53]

What should we talk about? You must talk about the King of glory. You want him to let him in. Don't talk about the things that belong to the... to the, uh... ...tibel. The tibel, you know, that has to do with babel, you must say, and things to it. It's not babbling, you know, that you rarely meet. It's not, shall we say, chatting. It's not just an external kind of superficially joking with one another. Superficial joking can be sometimes just a screaming, just a hiding a word, can be an escape, can be a pretense, and may lead to nothing, would be just one of these things in which we lift up our hearts to blame things. And that is, of course, not the law of the century.

[30:55]

No, the meeting in the riches that glorious people He called them near, and Christ the Lord has established on all of us, and he washed the apostles' feet, and said to the apostles, now you wash one another's feet. That's what you, the way we should meet together. That's the way we should, that's also the things we should talk about, God's eternal mercies, mercies that he has done to us.

[31:29]

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