I wanted to try to speak today maybe already a little about the mystery of the ascension that will be our feast in this coming week. And reading the Fathers on the mystery of the ascension, we realize that... That's a little sign of ascension too, isn't it? That's the... The ascension of our Lord considers the beginning of that glorious transformation of the whole universe that follows and is, shall we say, the logical consequence of the resurrection.

[01:11]

And that with him then as our head enthroned, as we say, the right hand of the Father, that means in the quiet, definite, victorious possession of absolute rule, He will from then and out and through this glorified humanity also draw us gradually into his orbit through the power of the Holy Spirit whom he sends then. That is the gift. That is the power of his rule. The all ruler. He rules in and through the Holy Spirit. But in speaking about it, in speaking about, for example, the transformation of the human nature of Christ through the resurrection and culminating in the ascension, we use figures like... I was reading Schmaus.

[02:25]

Michael Schmaus is... Fr. Thomas' teacher this time. Fr. Thomas tries to write a thesis under him, Schmaus. And Schmaus speaks in these terms of it. You know, it's like a... Now, of course, how can we speak about these things? It's like one can picture to oneself the... the glorified humanity of Christ like a bull, you know. And we realize then that if a bull which is geared to a low, how does one call that, current, you know, then if a stronger current is set in, it flashes up in a completely new light, you know. And if that current is out of proportion, then the world will simply go to pieces.

[03:33]

So there we get something, somehow the idea, you know, that this transformation that is started in the resurrection, that is, that accompanies and is the meaning of the exaltation of Christ. It's a kind of transformation of matter into a more, what shall we say now, spiritual degree of existence? Because it doesn't cease to be matter. So there are all kinds of problems. And then if we think, you know, that from this general and big bull, you know, then... the current of the Holy Spirit comes down upon us and all the little bulbs, you know, of the baptized Christians, you know, are then illumined and the stronger the current, you know, the more is the light and the brighter is the light.

[04:41]

If we think on those terms, I'm always a little, I want to say, leery. Do we not perhaps miss the point? that we speak of those things, this transformation, in terms that may be too much still stuck in the physical world. Of course, I am true, and everybody knows that we speak about it in these terms. We do it in an analogous way, per analogia, by way of analogy. But then still, should we not really attempt to replace or at least to penetrate into the analogy, not on terms of physics, but in the terms of the living person? Because what is the Holy Spirit?

[05:43]

An energy? Energy. It's a person, it's a divine person, It's the kiss, as we say, it's the gift, the gift, through which the Father, through Christ, draws our hearts to himself. So in speaking, therefore, of the ascension and considering the ascension as the beginning in the head of the universe, in the head, in Jesus Christ, the Son of God made man, The beginning of this transformation of the universe into a higher state in which the ups and downs, in which the limitations, in which the failings of this material world would be eliminated.

[06:46]

by a bigger unfailing energy do we really hit the point and you realize we all realize that in reality we don't that we really have to conceive and have to penetrate and especially in our inner meditation we have to enter into these mysteries in terms of the person not in terms of electric bulbs. And in thinking about it, you know, it just came then to my mind that we have, you remember that some time ago, I think it's already weeks ago, we spoke about the first part, I think it was also here in this room, we spoke about the first parts, the first paragraph of the 20th chapter of the Gospel of St. John. with the 20th chapter, the description, now shall I say it immediately, of this transformation, I would say of the exaltation of the Lord begins.

[07:59]

You realize that this 20th chapter in some way counterbalances in the Gospel of St. John the story of the passion. And while we can see in the description of St. John of the Passion, while we can see their various personalities as types and in typical ways, that means in ways which immediately concern us and which reflect certain aspects of our own personality and our own personal destiny or certain tendencies in us or dangers in us, shall we say, We see that how in this history of the passion of the Lord, in the history of his emptying himself, his descent into death, we also see the descent with him, around him, of human selfishness into the abyss of apostasy.

[09:11]

And we see that, for example, in the various types and ways which make up the crowd, what is called the crowd in St. John's Gospel, and what is called the Pharisees, St. John, and the disciples, with Judas at the end. We see that this descent into the apostasy. Parallel to it, we have the description of the exaltation of the 40 days, the exaltation. And the exaltation is accompanied by the description of the rising, of the transformation, of the transformation of love, of some kind of human attachment. loyalty, whatever it may be, to the Lord, into the absoluteness of the full faith, which is then expressed in these words, my Lord and my God.

[10:25]

These two things, as I say, are in parallel, but counterbalancing one the other. Ascend the one and ascend the other. And we analyzed last time a little the first part, the first step, as it were, the first phase of this ascend, of this exaltation. And we realized it starts in the dark. Significant. Not in the dark, it's not. And where Mary Magdalene comes to the tomb, there's the first sign. that she then realizes, and that is the open tomb, the open tomb. Broken open, robbed of its content, doesn't know yet. But that's the first sign, the tomb is open, open.

[11:30]

And that is in itself, you know, now, don't go into it. We have spoken about it. Then the second sign, you know, is then entering the tomb. entering of the tomb and the empty tomb realization of the empty tomb and then the third sign the realization of the garments was as what has happened there in the napkin covered the face carefully folded everything in in peace therefore not an event of violence that has taken place, some miraculous, high manifestation of great peace and order. So then Peter and John, you know, realizing these things. That's the first step, you know, to say the realization of these facts, the external visible facts of the sign.

[12:33]

And the disciple whom Jesus loved, he saw it, and he believed. Because they did not know yet, you know, and didn't understand yet what the scriptures have said, that he had to rise. So they go, as he said, and this first step ends on this note, and they ran into their own. Now Mary Magdalene, the whole thing is in such a tremendous, I mean, just beautiful art of description of composition and the subtlety of the structure which is just absolutely, this is only St. John. But St. Mary Magdalene had started, St. Mary Magdalene continues. And there comes that and all.

[13:37]

And that is the second step. And this second step then, around Mary Magdalene, that is then the touches then, to my mind, develops the mystery of the ascension. But the mystery of the ascension now in inner terms, in personal terms, Not in the matter of this, you know, this higher degree and stronger current of spiritual energy or something like that. Not the flash world type or thing. But the inner, the inner conversion, see. Twice that word occurs in this little paragraph then on Mary Magdalene. And there it goes this way. Maybe we can just in some short way, just touch upon it.

[14:39]

It seems that in this conversion, shall we say, of Mary Magdalene, the inner dimension of the ascension and what faith in the ascension of Christ means for us, could I think be, at least in some way, could be seen by us. So if one thing is clear, you see that right away, in this little paragraph of Mary Magdalene receiving the glad tidings of the ascension, it's so important that we realize that our Lord does not say to Mary Magdalene, I am risen again, and here I am. Not that. Not that. And right away, if we think about it, we realize what the ascension means. And we realize why our Lord said, I have to go.

[15:41]

I have to leave you. If I don't go, then what? The Holy Spirit doesn't come. And then we can see that and say what it means in terms of the inner life of what we call today inner attitude, spiritual attitude. We can see that, I think, in Mary Magdalene. So one thing is here what St. Augustine says so beautifully. These two disciples, you know, completely lost in thought, you know. Typical men, you know, go back deep in thought. It begins to dawn. something they begin to remember something about holy scripture because men are really usually people of books you know the women are not and then there she said as saint augustine says the weaker sex the stronger sex goes home it's happened so often the weaker sex stays you know and as saint augustine says

[16:57]

Is that a good English word? Riveted, you know. Is it? I've read that somewhere, but I don't know if I pronounce it right. Riveted, you know. Fixed to the place by the weight of her affection. By the weight of her affection. See, that's the difference. The men are the... When people, you know, thinking, lost in thought, they leave the place and go home. Although they haven't seen him. They haven't met him. There's just this kind of conviction based on the signs. That kind of thing. But the Mary Magdalene is different. It is her heart that keeps her there. And she... weeps outside the tomb, outside the tomb, without the tomb.

[18:04]

And one does not know. St. Augustine, in explaining these things in the treatise to St. John, says that and asks his audience, she stoops down into the tomb And St. Augustine says one really doesn't know why she does that. She knows that there's nothing in there anymore. But in this, she stoops down. What is it again? It's that inner, one can say, what is it? It's the inner instinct of affection. This looking and looking again. One does not want. Affection never gives up hope. especially not that loving affection, see, of the woman, never so deeply eradicated, never gives up hope.

[19:05]

She stoops down again, she peers into the tomb, and then she sees as an answer to this her, her longing, her deep inner emotional love, love for the one whom she has seen here on earth to whom she has listened as a master who has had mercy on her and had lifted her up and forgiven her sins all that she stoops down if she could not perhaps still find him And then she sees the two angels and then St. John is there very explicit, one at the head, one at the feet, so that in between, you know, where Christ had lay, you know, kind of picturing the tomb, picturing the tomb with the two angels sitting on it, right and left, just in some way one can say as the Ark of the Covenant.

[20:14]

who were also the power of God, the presence of God, is seated, as it were, between the two cherubim. But she isn't really, one can say, she sees the angels, and one can feel, if you read it, one can feel her astonishment, her gazing at them. But it is so beautiful that she is so completely lost in the one object of all her love. That one cannot, one cannot enough, you know, realize that. The one object of all her love and of all her thoughts. And all her thoughts are this, where is he? They have taken him away and I don't know where he is. And that is what she answers to the angels when they ask her, woman, why weepest?

[21:24]

Why do you? Why weepest thou? And then, as it were, you know, maybe again, you know, in a kind of inner instinct for the presence. that's the first time where this word occurs she turns around she turns around she sees the somebody who reminds her in some way of the gardener there's that thing and again she asks you know what so that first that The gardener asks her, you know, and says, Woman, why weepest thou? So it's the repetition of the question of the angels.

[22:27]

But it is with an addition, because he right away adds this, and he says, Whom do you seek? Whom do you seek? Why weep a star? T in Greek, you know. What, what reason do you weep? Whom do you seek? And by that, you see, he already guides from the, out of the, one can say, neutral sphere, leads into the personal sphere. Whom do you seek? And then she answers, you know, my Lord, not anymore the Lord. And I am seeking him. Not we don't know where he is. I don't know where he is. And then the question, you see now, do you, perhaps, do you,

[23:38]

That means not the enemies that she always had in mind, you know. Do you perhaps know where they have, where he is, where they have laid him, that I may take him? Doesn't mention a name. Always the, again, the personal object of her love. Him, him, him. three times you know in this one sentence and of course in the inner enthusiasm the strength of the love you know she not realizing or not thinking that she could scarcely carry him that I may take him so all that you know is the manifestation of that deep inner loving longing in our absolute inner attachment to but to the Lord to the Lord in his earthly existence and now seeking him among the dead and this strong personal inner love for him you know has the one kind of

[25:06]

goal one could say perhaps one would say the one goal to be with him dead or alive and now since he is dead to be with him dead among the dead with the dead one so in that way you realize how her thoughts are completely moving in the, how could one say the historical, the human realm. But in this power of love, as it were, continuing, perpetuating, perpetuating this inner attachment into the region, into the realm of death. And then comes, you know, slowly then comes the the change in the very moment in which our Lord passes from the general address, woman, why weepest thou, whom do you seek, to the personal address, Miriam, that calling her by her name, the good shepherd calling the sheep by its name,

[26:35]

And that calling her by her personal name, that is, as it were, the awakening of her inner true self. But one can see that here. What is the instrument, as it were, what is the way in which our Lord, as it were, penetrates or awakens this inner true self? Absolutely. The response, you know, to this deep, let us call it earthly love. Come and say earthly completely. Come and say that. Love of the woman. That is, as it were, taken up. And taken up in the deepest inner personal way, Miriam. That name of love. on the lips of Christ, the Savior who loves her.

[27:43]

And then the answer, the double answer, Rabbuni, my master, and the casting herself at his feet and trying to hold her. both these answers both these gestures the word as well as the gesture we realize that are and fail as it were in their inner dimension they are not yet on the line and that is what i would like to emphasize they are not yet on the level of the ascension they are now on a higher level in this way because she is not looking for Christ among the dead she realizes that she that he has risen that he has returned but the answer or the Rabboni as well as the gesture of falling down casting herself down at his feet

[28:59]

and holding him realizes that what her mind is set on at this moment now is the continuation the beginning anew of that same company and of that same living together that they had before of that friendship that she had vowed So for her at this moment, the resurrection, if one may speak of it in this way, is returned from the dead here upon this earth in order to continue here on this earth alive in the terms of that love with which she was embracing it before. Therefore, Don't hold me. And then, and then in Greek, in the Greek text, I am ascending to the Father.

[30:09]

I am ascending. No, no, it's not in this first sentence. Hold me not, and then it's God. Because I have not yet ascended to Upo Ara Bebo. I have not yet ascended to the Father. To the Father, not to my, to the Father. So that is, now we could perhaps, they are saying, but I think it's not the right interpretation, could say, now, at this moment, you know, where I am, the proximity of my ascension, forbids me at this moment to enter into any, let us say, intimate relation, contact with you, lasting. But I don't think that that is the real depth of it.

[31:12]

But it is here that the whole sentence, as it is said, because I am ascending to my father and to your father, To my God and to your God. I am ascending. There is in the second sentence, there is that presence. I am ascending as a process, you know, because all these 40 days are the exaltation and they are used by our Lord in order to lift up, to raise up the minds of his disciples to that level. That means through the fullness of the resurrection. And to avoid and to make it clear that the resurrection is not, as sometimes here and, you know, in Brazil, you know, where the spiritism is going rampant, you know, and people have all these sessions and get the ghost, you know, to tell you, you know, what's all about. I don't know what, you know, but I mean, give messages, funny messages usually and all that.

[32:19]

That is not the meaning of the resurrection. The meaning of the resurrection is the ascension. Therefore, the meaning of the resurrection is not that the Lord would now resume his contact as if nothing has happened as he had before, perhaps now on the line of the, I can say, of messianic rule and messianic happiness here on earth. In the line of the messianic kingdom. That was, of course, the great temptation of the apostles. And what is condensed in this history, in this story of Mary Magdalene and in the person of Mary Magdalene are of course the basic critical inner decisions and developments that the church as a whole, the group of the apostles underbred in the 40 days, and that the church as a whole has to undergo in every moment of her existence

[33:22]

and which, therefore, I have to become an integral part of the inner experience of every Christian. We cannot think of the resurrection in the terms of return. We must think of the resurrection in the terms of ascension. And what does that mean? What does that mean? What is ascension? Some people say, yeah, ascension is simply our Lord's last manifestation. And the crowd came up and that simply means in a symbolic way that now the series of manifestations to his disciples is ended. Last of his manifestations. I don't know. It seems to go further. Because ascension, what is ascension? And that is what is in the story of Mary Magdalene so evident I have. I am ascending to my Father and to your Father, to my God and to your God.

[34:26]

And therefore, the resurrection is a home-going ascension. That is, of course, what always in the Gospel of St. John is the accent on this. You read tomorrow's Gospel and you find it there. I went forth from the Father. I came into this world. and I leave this world and I go home to the Father. So that is the term and the meaning really of the exaltation and the exaltation is the home going to the Father and therefore what does it mean for us and to us? It is with Christ going home to the Father so that the real true meaning of the exaltation of Christ, and I would say now of the sending of the Holy Spirit, is our union through Christ with the Father. That is the reason too.

[35:29]

And that is the root of our brotherhood and why we are brethren and why the Lord says, and therefore go to my brethren and tell them this. Give them this news. I go, I'm ascending to my Father and to your Father. And that is therefore what the Spirit, what also what the ascension for us means. It is that Christ is for us with the Father, opening therefore for us the way, the access to the throne of grace, the throne of mercy. that in great inner pausia, in the prime mood, in that liberty of spirit, we may stand before the Father. So really the last meaning of the ascension is to enable us in the Spirit through the Son to give glory to the Father.

[36:40]

The community that we have acknowledged has the gift gathered together in the context of the Ecclesiastic year and this time of life, a little group of the posthus and reciders that gathered together around Mary in the opera room in Jerusalem on Mount Ryan. During these ten days at the ascension, at the end, after the logs glowing and before his come, during this little while, this little while living and truly, and he reached the same way of our life in your home. Between this coming and this glory is coming.

[38:07]

Between the ascension and the cross and this last coming and the end of time. So what we would try to do tonight is to put ourselves, identify ourselves with them, and let ourselves be penetrated, permeated, and, shall we say, transformed by their image. The first characteristic seems to be of this situation that we have, and indeed, especially to most men, is that there is a group, a group, a group of people that brings a small number of people. He took away in the upper group with male parents, their brother, the most intimate group.

[39:20]

Remember it's the time before the extent of the Holy Spirit. Then, at that moment, 3,000 enter the church. And what does that mean? It means that the dimensions of the whole are transcendent. It means that a small group develops into into a public institution. Complicities need the power if they rule. Of course, it has to be that way. Because the spirit that is changed, it's the spirit that heals the whole world. But I think for most and most, and we realize that in this, that month and day is still deep breathing,

[40:21]

First, as long as so many Christian people in our days, the importance of the group for our salvation becomes clear again. Because in many ways we realize that that specific and fear of publicity that Christianity had, for example, when society and the Church were hiding. When, therefore, in struggle, the political law and the ecclesiastical law were in close contact as in the Middle Ages. At that time, I suppose, therefore, in any way, Again, in God's wise, confidential ways, we are led into our death, and where is this death cultivated and where is it hopefully developed in the group, what we call the group.

[41:42]

Groups, therefore, that number of people where intimate good mutual contact is possible, where personal exchange is possible, where personal support is possible. How can it be the same? How the group that is there are not starting. There is a very spectacular characteristic, and that is what I've said. decisive. This group, one can also say, a group of people remaining in a small group. Our men can, but easily also, as they fall into a certain superficial animal, that they have little teen moves, you know, ladies, like they are in Egypt,

[42:48]

The bond is mainly green. But green, I mean, you have to say, green, [...] green deeply, deeply concerned, deeply engaged in this time, a time of unique suspense, expectation, especially acute. Why? Because there is no fulfillment. Christ the Lord, in his bodily presence, has left, and the powerful one high has not descended as yet.

[43:59]

So that is, in this suspension, is the experience of the great inner part, of the great moment, of being completely agreeable part. left life off. Therefore, in our moment, perhaps a moment which at the same time is full of waiting expectations, take that moment as death. It is looking forward. Trust and feel locked in that feeling of that as the hope It directed towards a deep, true expectation towards the coming that fulfilled the coming of liquid soul.

[45:02]

So therefore that is what distinguishes, what point that distinguishes the inner life of the moon. If you read to Mark's Episcopal, the first letter of St. Peter, in the fourth chapter, then the first sentence which opens this paragraph in the original text is not being read. It must be a dream, but still, I think, we should bring it in. There is said in verse 7, the egg, the first part of verse 7, The end of all things is at hand. Then the same leader continues, and of course this beginning also gives them the special urgency to his exhortation. Therefore, he, silent and sober, for your life, above all the world, and strangely, your love for mother,

[46:19]

since love covers every moment under us. So let us keep that in mind tomorrow when we hear the words of Saint Peter, that this is the way he introduces them. The end of all things is a pattern. Now that gives it certainly because the descent of the Holy Spirit was expected Why this little group airs the... somewhere airs the in it. So the life of the group was filled with deep inner seriousness. And that is what I wanted to get to some. A group can easily be distorted way. Even the small stuff takes over. For example, express in the chit-chat, in the taking hope of the living vision of the day, in the group becomes a group in which one entertains one another.

[47:37]

It loses its depth, and of course, then also by the way, the group as such, and the living together, loses its meaning. Now for us as God, for those of our guests who are on the screen, the being which protects the dead is silence. And then we should also just be confronted with this sentence, the end of all things is heaven, we should be dead. Silence is for us one word. in which we open ourselves to the enormous urgence of this imminent aim of our faith, in which we as Christians simply constantly gain, towards which the Church, not only at once, but also the daily, is constantly open.

[48:40]

The end of all things. That is indeed they're absolutely not. It This country caught him for the world as it exists longer, not at all, but it is really an opening for the importance of the moment, but we are always speaking among ourselves, God, the sacrament of the moment. And silence is, as it were, the sacrament of the sacrament of the moment. Silence brings out that depth for one year. Silence is not considered as an observer. If silence is considered as a discipline, if silence is considered as a global, then naturally it loses its true function. Silence must be, I mean, when that's alive, it's alive in the liberty of the spirit.

[49:44]

That liberty of the spirit must throw away all of problems of simple communication and sharing and living. That is for truth. But his guilt and destiny, that is the meaning of the liberty of the spirit. We know that very very much somebody comes into the monastery. He arrives there simply as an imposter, not just cause one of all, comes into the same thing, everything. Very strange. This would you don't do this. You don't do this. You're talking. [...] You're talking

[50:45]

He gets his liberty. He becomes instead a part of his own inner depth, thereby it becomes a thing which is then spontaneous. And I just have to be. So there is one thing. The life of the globe is breathing, as if wherever I live with cannot be enhanced here. It cannot, therefore, be a waste of adventure. It must, therefore, be protected by silence. And this silence must serve in the inner understanding, the living understanding of the Buddha's womb to open that invention, vibration, or eschatological expectation of the tremendous urgency. Work as long as there is the day. Then the next step is that this rule of life is, as St.

[51:52]

Peter describes it to Paul, should be the same and the sober. What does that mean, the same? So presumed, that beautiful Greek word that reads the parenthood, parenthood, church, parenthood is the opposite to exaggeration, for example. Balance is the hypocrisy too high, too excited, exciting. The almost at once in a moment. Balance is so possibly is that hard and wild and total contact with the whole of reality. Not with this impression and that impact. And this feeling and that feeling, and all things get absorbed in every single feeling and lost in it, you know, and finally then being thrown upon a river of confusion.

[53:00]

But, first there is, this sanity is that battle's judgment. The holistically renewed the tent to gain the view of the battle. Then the soul, the same soul, the same ears. What is that, the same soul? Vigilat, they translate, in the ear, in the ear, in the lactic. That means full awareness. What is the full awareness? Full awareness is not the same as what you've seen it, taking into point that all the elements of reality, what superness is, that awareness of the true reality, of the inner center of reality, of what is really and truly important in reality.

[54:07]

And what is that for us as Christians? It is always God's loving desire for us. God's love for us. What we call the eye. That is the rock bottom of the eye. That is the rock on which we put our head that we are. That little wales, the walk to which our gods are constantly exhausted, is that sleeping, sleeping is forgetting, forgetfulness. The opposite to me, the wedding, And to be aware of what? The one light in the one light, which is God's love for us. And then, of course, if we get it, we consider that. Then there be such, and so we can see about logical, simply that there's in this exhortation to us, this little group, and then that you may be able to be able to pray.

[55:13]

There's what seek that sanity. Don't get annoyed that way Bracky is. Keep the same acts of it. And anything to prove awareness of what a Greek theology and a Greek iconology and of course also in the Psalter one calls the necrosis in the eye of the the merciful Father in heaven. That is His love. [...] That is His It requires a psychological framework, requires recollection, it requires attention.

[56:25]

All these psychological things are there, but theologically failure rises out of this Catholic realization of the wholeness of reality and of the constant the way we can never sleep in the eye of God's mercy. That makes it possible to pray, because prayer is really if we consider it as creatures. Approaching the infinite majesty of God, the act of prayer is a theory. It is bonding. It requires that the audacity of the audacity of the world that is being known. Therefore, again, it requires that freedom, that freedom that only faith in the fact that we are being loved, gives to us.

[57:29]

And there is again another I want to call your attention to it, because just at this last place, said several times, My attention has been called to them. Let us, pardon, let us not lose, I think it's such a good, you know, consumer, members of the community. Let us not lose the spirit of silence. And silence has been an image. One, I eventually stand on this eschatological death. That's serious. The demons of which Chinchap is just a simple, wasteful playing around time, thoughts, and imagination, and so on. But the other one, the other aspect of silence, the way, the way for us, which is a, which is a loving way. Diego would say silence for us Christians, it's a positive thing.

[58:36]

After God's service, after the Lord, It is simply irrevocable, and it also wants to make room for God's love and for his healing work in us. That is the other danger of teaching. See, that we are not only lost in superficialities and powers, but that we also have too much field. with the importance of our own doings, of what we are, of what we are saying, of what we are listening, of what we have to react, especially to what we have to judge. You beings don't listen only if seen as God were repulsing the critical issues.

[59:43]

So these two things out there, this credibility, not just the news itself, and that critical attitude is constantly exorbitant. And the more that's open, the more that comes into the full atom, any species that's not really controlled, that's not really rising out, That is, of course, a different thing. It is a good world. But this good world comes out of a good soil. And that good soil means this place of the love of God. And it's silence. The silence is simply the sound of rest. It's that room in which the rhythm is. that he has confidence enough, that he doesn't have to feel everything with his doings and with his knowledge, but that he can let the Lord speak, that he gives room for disgrace, that he is always able and eager to listen to what comes from above.

[60:57]

So that aspect of science is again so important. The opposite, though it's superficial, chapter simply involves us giving compliments, sometimes stupid, spousin, complications of our own already too complicated being here. I would say that science is a wonderful way to preserve and reach simplicity. is one of our concerns, isn't it? So in that way, this out of this silence, silence, which has faith in God's love for me, that is the essence of self, that is the essence of the West, out of man than wise as play. And again, I would say that way again, hence the characteristics

[62:02]

of a truly, a true family that has a child that speaks to his God, the song speaking to his God. Let it come and sing. That's all dancing. Let our prayer really win with it. It's our, we dare to say, our Father, who art and act, cannot be led. So these are dimensions of the blue blood. That is, of course, one of the things that characterize the being together of the disciples and their being, and as they were together, praying together. That lip blood of silent, trusting heart

[63:04]

to an expectation for the come or the gift, the only man that receives the gift. But then there is still another end in the room like that's in Peter that exhorts us to follow the tomorrow in the image and likeness of this little room in the upper room, and that is that next sentence Above all, hold unfailing your love for one another because love covers a multitude of sins. I took these two sentences simply together because I think they are one. This unfailing love, that love that is coined with text, you know, that is, that holds out, that holds off, The love that doesn't give up, that is what we need by the failing love.

[64:12]

That's what they need to do. The love that doesn't give up, that love of purpose and multitude of sin. Because what rules of God is able to destroy love is of purpose sin. Sin and the grace of it, not get together. Still, the Holy Spirit was bleeding upon the impulsant kind of dog. And when we did see this day, we really saw the spirit of what is a creative power. It's not a giving up in front of sin. But it is a fortune, it is overcomings. It is as in very disheartening. It is keeping. For king created law is that law which holds, and which he, and which in that way also, and which in that way then comes.

[65:16]

Sin. Remits sin, as we may say. And that is the other important aspect, basic aspect of the group. Because that is in the end in creation. As soon as we enter into the big realm of politics, there are Christian editors, and there are Christian kings, there are Christian nations, and there are Christian wars. And when we come to that, this whole thing comes from the battle, and still in the blue, it's different, that we live. And that maybe is the reason why so many things that are being destroyed in our bodies, that nothing that emerges out of it, and that in a spontaneous, violent contact, land only still grasping the heart and the heart of the glory of those who are out together,

[66:27]

We experience it in the being together with the community of the spirit. And then community of the spirit doesn't come out in front of things. They begin out in front of things that community spirit is done. Because we hear an earth on earth that this is this little body in which we hear We are just like the quantity of disciples. If that symbol, I would say, of a given love, I mean, real, the mother of the Lord, had not been in their wings, I would say, that men are having themselves. So the woman, I just must have this, I would say, motherly calling it. The quality of forgiving.

[67:28]

The quality of our ghost. If it belongs to their mutual contact nature. Quicks this, tearing this down, tearing the other down. Putting them in places where they have a feeling they can have on the cover. Pulling them down and pulling them aside. Not situating them. That is a constant. the end of community life. Community life cannot possibly, in this, the age between bedcast and the last moment of Christ cannot be the life of the communion of saints. Cannot be led in the life of the triumph of the church. Everywhere where we go We may go to a paragraph, and we may find that worship is not so very inspiring.

[68:37]

Or we get more into the various aspects of the parent's life, and we may feel, well, I am of your eyes, and so on, [...] and so It's a pious witch. It's certainly the college. The college is fair. So we knew that. We know that. And we have to face that. It has long to give up. And in any way, even with such an imperfect show, the Lord analogical strikes to the blind woman. Sure. Looking, for example, at the present time, before there are so many appeals, and so many disturbance, looking down and saying, ah, really?

[69:42]

I think it's an item. This, dare they, doesn't. Is it possible? It cannot be said in the context which has been all of St. Peter's themes in context with the apostles named in the almost two other days before the president. He said, first, as always, you love, not as a matter of response, only enthusiastic response to great virtue, but also the power, the evening power. of forgiveness. Therefore, let us keep unfailing, love, unfailing, because it covers everything. Now this morning here we are together as the solemn and public assembly of the church, of their universal Catholic church.

[70:53]

And to the same father who is still in the death, Talbot, he is a woman. And he said, wait, he is gathering it. For some time now, in the form of recalling conservation, it would be all of you who are present here noticing. And it might be good today just to say a few words of explanation. You realize that this, what we are doing here, is part of the greater ecological renewal that has been initiated by the Second Practical Council, and that has asked for experiments to bring out again clear meaning God may be, and in the living world, that the Church of God is here or there in order to say to see as we sing this morning in glory, to seek the faith of God, to seek the faith through Christ of the God, to be global.

[72:15]

You read it back at Easter and remember it that we have heard just now. It ends and it only stands through all these things, glory may be given to God who Christ. And then as we lead the inner church, our church, as people of God, we are gathered together in order to glorify in the unity of the Holy Spirit, through Christ of everyone. And that in some way, and in a specific way, as long as to the next day, is the concentration. In the next evening, through which the concentration was put into operation was only again. It is said that three friends are emphasized

[73:17]

And our doing God will clearly get the attention of the people. Realize that this celebration of the Renewable Christ is at this day a sacramental celebration. A sacrament is life. And the meaning of the celebration says that what we want to do is to bring out more of the character of the sign. The sign signifies unity, signifies the unity of the priesthood, signifies the unity of the Christian sacrifice, and signifies the unity of the whole Christian people. In these three words, we would follow be proclaimed the presence of wives among his people in the Eucharistic celebration.

[74:24]

Our Christian priesthood is not simply and only the individual gift that somebody has in the same land where it is special for faith to give and where it is special for faith to give. The man who has construed his special training, all that is known, the estimates of the Christian priesthood. He is not a personal gift, a Christian column who's playing from his personal character. It's playing from a sacramental character, and that sacramental character has been given to the priest through his ordination. And this sacramental character means its transformation, its transformation in a special way to Christ, to Christ as the priest, to Christ as the preacher, and Christ as the Buddha.

[75:33]

In these three words, the priest is in a special way in virtue of his temper. conform to Christ. So there is Christ who is in every way than which individual person and in every individual Christ walk. It is the faith of Christ, the high Christ, the function of Christ, the high Christ, to be exercised here for the salvation of the people. So, the unity of the priest, the fact that we are as great God in God, that not everybody has as a greatest individual, controversial as individual work of dealing with people or of influencing people, of leading people to God.

[76:35]

Certainly everybody has that. But if it's not, In the context of the sacramental diet and the church, it's not the decisive thing. Not the qualities, the few qualities make the increase, but it is the infusion of special quality in the life, which takes place and is of the nation, and therefore every priest Acts in the name of God. Acts into power of God. And what it gives again is expressed to beauty in the place of this too. It doesn't give himself, but it gives Christ to the people. And then it's expressed where we are together and appear together. And it connects you. Then on every individual piece goes to its own.

[77:37]

And says, And that is the other aspect, which this celebration brings to the attention of those who take a part in it, is the unity of the sacrifice. Just as in the Church of God, He is the priest, the Bible. And every organ of the priest presents a special, conformity, sacrament of quality of bread and rice. So also the sacrifice that is offered is not any further and is not a finisher. It is an individual gift. Somebody contributing one man, another one contributing to them, and another one contributing great, and another one contributing woman, and another one food of whatever it is.

[78:51]

It's not then the essence of the Christian sacrifice, because the Christian sacrifice is a redeeming sacrifice. Therefore, it is a sacrifice which God is proud of sins to us by saying to us, his son, and he again is not only free, but he is also the offering, he is also the king. So the essential thing is not that everybody that contributes in his own way, but the essential thing is that everyone offer, takes power, and a warm sacrifice, Christ our Lord. That is the expression of that new charity that comes from the bottom and extends to us that living is poured out in our house with the bottom of the Holy Spirit and that enables us to offer the warm and the same sacrifice of God

[80:01]

that our God offered on the cross, and we do it here in this concert later, wherever that all of us, and it's a picture, it's a link to the actions of the priest, our vision, so that all can see and participate in view, even to walk, so that all priests together, save the capital of the bank. Then this conflict, this conflict of each action, where it's then an answer, and it's important, through the war, without inspiration, are the part of the people of the propagation. And in this way also we hope that in the time to come, By now, everybody realized that there's the judgment when you're still suffering from the transfer from the doctor to the inn.

[81:10]

And there are difficulties also for the people still to participate. Then all the fancy and fancy technical difficulties, they just don't be overwhelmed. We are on the way just fine. for the people, for the possibility, to express and to participate in the dynamic, we are lovely, where the voice of the people of God can really get you heard in church. And then, as time goes on, I'm sure there'll also be a place here in our church, in our church. We are here together, not only exclusively as a monastic community, but when we celebrate the whole Eucharist, we are more religious and more religious than religious. We are a church. We are a public temple.

[82:12]

Nobody can be excluded from the public gathering and the public part of it as this one is. And therefore, the author, and especially, on some that is the male and woman, As time goes on, we will open the way for every individual that comes here to take part also actively and also in singing with God in the operating of every sacrifice in a seagristic celebration. So let us meet this celebration with which we see Rene at least also coming on site May it for all of us be the expression of the inner unity of the Holy Spirit of Charity, that we express in our meaning together, that we express in our singing together, that we express in our opening together the same time.

[83:15]

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