We were speaking during these last weeks on the Constitution of the Church. At the second chapter, the people of God had a special way and connection also with tomorrow. But someday, in the church, we stand out, sitting that out, a shout of joy. Let it be heard, alleluia, proclaiming it to the earliest of the earth that God has freed His people. Alleluia, alleluia. Do you realize that these 50 days of the Easter Metacast are a special way at the time of the people of God, the time of Judaism? the time of liberty and the time of praise, the glorification. All these things go together.

[01:04]

Remember, we spoke about it already, and I expect to do the words of the Constitution. It has preached God to make men holy and save them, not merely as individuals, but without any use requirements. but by making them into a single being, a people which acknowledges him in truth and serves him in the more years. He, therefore, the Constitution continues, chose the race despite as an evil unto himself. He did so by giving them the law of history. and the prophets and the Psalms. In other words, the book. The book is the gift. The book is the constitution. The which the people of God receive is that where it's full.

[02:09]

It's full of life. However, this book, the Lord and what we call it, this book was told The book itself. Pointed. The other book itself. To another. A new prophet. To the Messiah. To a new prophet. A new Lord. Remember the words of Jeremiah, I will give my glory in their bowels and I will invite in their heart. Now, Jesus instituted this important. He came, as you remember, to the synagogue and the book was given to him.

[03:17]

And he prayed, Almost every sentence is very important that the captors see that I understand because this is the break between the Romans and the book which is described. So the book was given to him and he read, the spirit of the Lord is upon him. He has anointed him and sent him out to reach the good tinex to the poor, to restore the broken heart, to build the presence of God's dream, and the blind receive their suffering, to set the oppressed at liberty, to proclaim the acceptable key of the Lord. Those were the words he read. Then he shut the book.

[04:22]

He eventually said, after Sutherland, Henry, Jessica, he reports. He shut the book. He gave it back to the intent. And he sat down, sitting down the hallways in the sign of teaching. And all those that the synod will fix their eyes are hidden. The attention is the of the world. Everybody feels, hears something. The world is happening. And thus he began speaking. He said, this scripture which I have read in your evening, today it is fulfilled. So the book was fulfilled in Christ. And that means that Christ brought together a new people, made up, as the encounter says, of Jew and Gentile, making them born, not a prodigy flesh, but enlisting them.

[05:38]

For those who believed in him were reborn, not from a perishable seed, but from an imperishable one. through the word of a living God, not from the flesh, but from the water, we still live to the baptism, are definitely, the translation says, finally, living in the standard as a chosen place, a worried priesthood, a worried nation, a purchased people, you who in times past not to people but now to people. Now we have already spoken in the past vows the concept of the people of God. Still I would like to expand this concept a little further because as you know the strong individualism

[06:42]

which, especially in Germanic countries, becomes very acute as soon as it comes to religion. The slogan, religion is not quite a sudden, religion is by nature, quite a thing, capitalizes on this natural expression. Optimized religion. Organized religion today is maybe the most acute problems, especially that the Church and Christianity finds as working. Because this organized religion, for so many that serious violence, not superficial, but deep, here is felt as a clash between the bureaucracy and spiritual enthusiasm.

[07:45]

Religious faith is by nature spontaneous and free and don't seize the heart of it. Therefore, religion is in fact the heart of it. But as soon as religion is organized, it develops with the kind of clinicism How will this end and through this question? All this is so very true that it is necessary to reflect upon the church as an organization and to ask the question, between the relation between organization and spirit. And I really think the best way to do it is to start with the concept of the people of government.

[08:56]

And I think this is the reason why the Constitution wants to start with the fact that it starts with this concept of the people of government. I'm thinking back on the last part of this. I realized I should have explained this one at the beginning. The difference, that is, the Council simply starts a different. And I, in the school, and suddenly said, well, the trick is what the Church started from the principle. Ecclesia est societas perfecta. The church is a perfect society. That's also a scholastic, a technical term. Anyhow, this term, such as perfecta, immediately shifts, or is at least an push shift, the emphasis to the evangelical aspect, the society aspect.

[10:07]

You remember with the concept of society that we always associate the concept of distance, togetherness but not distance as society. And therefore that religion creates also this, as I say, struggle or threat or even thinning picture. of organized religion. The concept of the people, the people of God, leads, in a very different direction, to a different aspect. It also simply reflects what people, sociology ever, where it says the romantic, but especially other people, people like Weber, so much longer have spoken about the people as a society which is community.

[11:26]

Community. By community, again, what we have mentioned different times in these weeks, Community is a natural, existential society. It's an inner, it has a community of people, it has an inner vital principle. It might be blood, a community of blood. And you can't think that also the country. Because these two concepts always fall upon one body. The blood and the one. Those two ones. And they are also important. They are constituted of the concept. In German we express it, fatherland.

[12:28]

Fatherland. Fatherland is the community of blood. gemattled of sea as the descendants of water stumped water, and the lands in the covenant of the natural home in which this, due to the existential community, love, lives, and therefore also is as if we're fated, you know, as in a water's womb. So you realize as soon as they speak of people, we emphasize what? And they don't want. Why should we want? A block of common experience. One could simply say, about. All that makes that very essential difference between the people and the back.

[13:29]

The verbal is the absolute of the people. Because the verbal, that's an accidental accumulation that has no real identity. The people, with the concept of the people, is always this part of the idea of a deep feeling of identity. Nobody identifies himself. We need existentialism with the value, because the value is simply the product of accidental actual relation. And so, you're not going to say, in a genuine drug. It's a heap, like alpha, as one says in German. So it's not, as it's said, at least. the intention of staying together. There is no inner stability.

[14:34]

The realm is his own, is his way, at least for that matter, in his direction. It's a contagion. We see that very often now. in our lives too. So therefore it is, it does not enter, to people necessarily enter into a continuity, for example, of keeping the heritage of the past. In a continuity of tradition, from generation to generation, You see right away that this is based on the idea of value, and of value which at the same time too has significantly since we listen here.

[15:39]

The halo of a certain sacredness is there that we are inseparably connected with the ambition of heaven. All these things go into walls makes it clear. The ravel does not have this idea of value. It's not based on that. The member of a ravel is a ravel. It is not something sacred. It is no value. A high dream is spontaneous, very moment, or the tenuous hatred, for example, make up the battle together. So we see, by the way, the battle has nothing to do with what we would call the spirit.

[16:39]

The people of the country is a community of faith, of faith in values, and in values which are being held down generation to generation, and I as a great one would say, the glory of the people. It is a continuity in our audience of faith, and glory is a continuity of life, which is expressed in the observance of common customers. In an active head in one another, in dying for the common good, in the service to the common people. The people is not possible without reality, what we call the public service.

[17:44]

But there is still more people in comparison to I said, the Bible ought to be individual. Because the people reaches into a completely new dimension into which neither the individual nor the Bible reaches. And then it's that of the public. Let's say, the public is. The people, it is a member of the family of nations. the family of nature is for, let's say, the public sphere of that kind. And that is, of course, something which in its city is again, sociologically, also in its reality, in fact, is something different from what we call private, private interests or private life.

[18:53]

Public, I would think in that way, it is a speaker, we usually try to define it, to describe it as that of faith. Faith. Look. So, you see then that you just, when you think a little about these realities and aspects of the people, then you also realize then it really makes a difference if the approach to the church or an organization of them recognizing the idea that it is a visible organization. If the approach to the church as a visible organization is done, as I say, in the light of the idea, If it would be about the idea of organization, then to say again, it would be immediately in the utilitarian line.

[20:05]

There are also various concepts that come up. There are paid officials, of promotions, of posts, of collections, with So, if we take the people of God with counsel, as we approach to the Church of Visible Organization, then we have, let's just say, that chance to call into a deeper insight into what the Council calls and defines the Church as the unbreakable sacrament of unity. The unbreakable sacrament unit. But then it will be in the distance. As I first go a little step once, the first thing is, of course, that here, the object of the chapter is the people of God.

[21:13]

I should take the concepts of the people that we are just kind of in touch upon and you transfer them to this specific sphere of heaven. A people is a people of government. What does that mean? Now that first of course means that this people is a government's choice. Government in some way has taken it on or declared it And as his people, as they were entered into a covenant with his people. And what is a covenant with his people in the Old Testament? It is the law, through which then the people of God, because God's people, chosen as the author of God's collection and chosen,

[22:19]

The people that obey is God's will. People that obey is God's will. These two things have to mean the divine choice and the obedience of the people. So the obeying what is the people of dying, people of God, is the people which is, as I say, all the minds, all the minds of God's Lord. or maybe to say the larger concept of God's will. If you take the concept of God's law, then immediately you think of the law as given to Moses, the temple, that concept of the empire. That's the arrangement of all kinds of regulations concerning food. They all have Things affect you and say in any type of life of man.

[23:27]

Now there is here now comes another way which is very important as to why God has chosen people. I think we already touched upon in the people of God answer to these choices. at his core, obeys his will as a people, then it is impossible that the will of God, the rule of God, will simply be limited to the invisible realm of personal feelings. That is art. So matters what matters in some ways, the mission, not only the mission of this artiller, of God meant the community of life lived in with the people of God is, of course, for that matter, a total role in this way that it extends into all various grounds of human existence.

[24:39]

And therefore, the idea of the people of God remains of lots, as it may arise, beginning to the idea that Christianity, or any religion, simply be a matter of the sacristy, as we say, or of the private feelings and private acts in a relation of the heart to God. But it is, therefore, the total which there contains in, there is the concrete relation to God's spirit. members of the people of God. Therefore, a social one, and as a social one means, a great, we can see that, total. But, of course, a people obeying the will of God, what is that? That cannot simply be, let us say, simply a law of life dictated by God.

[25:47]

and therefore good, because God's will is not essential for that, but God's will is a saving. In other words, God's will is love, and it is the love of God's heart, the free love of what he calls us. So that to be God's people means, you know, to be the servant. The servant of God's love. That is God's people. And that is, of course, again, a concept that is absolutely fundamental in the oldest, as you are. But standing on this, that now is the point that is connected. is that we, the people of God, things to be, the people of theirs as we have it here in Detroit, that I shall let you let out a heart of joy, that it be heard, proclaiming unto the ends of the earth.

[27:11]

Therefore it is the voice that praises us God of the community. It's therefore the voice that has a public stand in the world. So we can ask ourselves, indeed, that's why God is, say, the God of a people. It's, I'm going to say, naturally the king has, let's say, the quality of You say, the standard, the dignity of humanity. You see, as soon as we call it to enter into this world, you say, of the social, the relationship of God was, you see, quite aware that this, in the idea of the scripture, in the idea of a relation, the people of God, that means,

[28:12]

one can say the organizational unity of God's visions, visions of the true God, is not the matter of power, it's not the matter simply of utility, utility, and consideration, it's not a matter of will, it is a matter of God's choice, and of course, in last and last week, a matter of God's love. Sending, universal, already based on God. And, of course, on the globe. So, God does not save individuals. But he saves, for this reason, the individuals, by making them into a single people, as the conscious. So, the single people, the what? people, therefore, stands as the principle of unity.

[29:19]

And in that very, too, you immediately realize why God does not, that way, address himself in his saving way to the individual as individual. But why did, in the beginning, address himself to the people? Why? Because he is the one God. He is the one Father. And therefore, one Spirit and one family are God's children. Those two things naturally are the necessarily correspond to one another. And then we must immediately realize that therefore the one people of God, why do beginning of the Old Testament and already absolutely deliberate and consciously represents not a self-satisfying or target unit that would distinguish itself from the others and say we are the ones.

[30:33]

We are as very withdrawing or bending back or saving them on its own. But the one people of God, if it is the people of God, that means the creator of the universe, in the Old Testament, then this one people of God can only be a prophet. It can, for that matter, never be the lowest reality. Because this one people of God would be saved is it that war about many others? But it is that it can be one people of God only if it is and stands as the beginning and at the same time as the, what can I say, the sacrament, the sacrament of soccer of the universal gathering together of all of which

[31:39]

and of all men, of the whole of mankind. So the people of God, that is of course always so, because to come back to a concept like an organization, an organization, or a party, or a firm, whatever it is, any organization, It's not only a matter of power, not only a matter of will, not only a matter of promotion, but it is actually also a matter of exclusiveness. It is a matter of, let's say, self-containment. Sometimes it is self-sufficiency more than self-complexness. Very, very evident, for example, in the phenomenon of party.

[32:44]

The party and party spirit. What is party spirit? Party spirit, the one exceeding party spirit is the one who knows how to threaten the organ, let us say, the party in. That is because that There was no necessity, it was simply in the late. There's too much one of the reasons why I did that, that we've been, you know, except that the ideology party, the communist party, will eventually, has already, is more, more, leading to certain conflicts, and to certain narrowings, and narrowings, It's such an organization. And the world gets ahead of them who knows how to realize it.

[33:48]

And that is, of course, can't be. Thank you. So therefore, see the idea of people, they basically see it as the people of government. What government one spirit or a monk or his children. But of course, for what purpose? Impossibly not for the purpose of being together with one another and being satisfied and happy in that kind, let us say, of marriage, behind the child's walls. But such a concept of the people who have done Evidently, in this heaven, is reaching out, reaching out for service, and reaching out for universes. Now, you know what, if you look at the realities of church life, and you look at the realities of church life, and you think about the things that we are just talking about,

[35:05]

And you realize that this concept of the people of God that means all the people of God can have quite understood. And if I must say, in the power of the concept of the people of God, you would succeed in not only transcendence, but in a certain sense, getting older. The idea of an organization. So much began. It is true that within an organization, affinities develop. People get to talk one another. And it's the awareness, you know, to real openness. For the old already, it is somewhere, one can say, for the people of God in the past, in the Old Testament. Any such attitude of bending backwards over its ear is fake and was fake.

[36:10]

But much more still, of course, are we that apply this concept to the Church. If we apply it to the Church, then, first of all, we have to remember that the Church is a people, why? Because this church has a Father. Who is that Father? That is Christ the Lord. And Christ the Lord, he is the heaven, the Father, the heaven. And St. Benedict says in this rule that we have received the Spirit of the Doctrine of Songs, And then this spirit of production of sons required Abba, Father. And he immediately applies that to the abbot. And then he explains that the abbot is indeed the representative of Christ. So it is supposed at this time that he ends with God to be given to Christ.

[37:21]

And Christ is, as the father of the people of God, through His Spirit on the head of this eternal body. And that is of course now important. We realize that the church, as I would prefer to say organization, I would prefer to say as a sacramentum in times, as a visible manifestation of unity. The Church as a physical organ or a manifestation of unity is first of all, essentially, the manifestation of all some kind of unity, clearly, unity. But the Church is the manifestation of the unity of Christ, in other words, of peace. Do it then? How the Church, for that matter, was founded as a Church.

[38:23]

That is, after the resurrection, The Lord approached the apostles, and he said, So the unity of the church is the manifestation of kings of Christ. What is this peace of Christ? This peace of Christ is the instant love in which he, by giving his work and his love, has told God this prayer, the wall that separate God and Through his obedience, he has a recall that disappears, the resistance of independent mankind, and its manhood is brought from the forms of God as the Lord. And this religion, this enmity, this world has been torn down, has been torn down by this total obedience of

[39:24]

as the servant of God. And this Christ's service has established in what we call the state of peace. And it's the fullness of the divine. We also call it glory. So that is really the duality of the church, the, what can I say, the organic expression of the unity of Christ. Christ, there is no doubt about it. Christ died for the unity. And therefore, the church, for whom he gave his blood, preserves this unity. Why? In order to give the peace of Christ to the Lord. That is the need. You realize, of course, that one of the greatest difficulties which we have had in the past and which we still have, nor is the fact, that Christianity, at least at its present state, simply is not the visible sacrament of you.

[40:40]

It's just this. This Christianity split, nor to all kinds of different churches, is in itself nor a walking-stock for the people. Absolutely clear, because what can Christianity be? Only if Christianity gives peace. What does Christianity bring peace? Immediately, when it starts out somewhere, it starts in opposition to another Christian group. Therefore, our entire missionary activity during the 19th century has been increasingly And especially you are going to see that in those countries, it's the great majority of countries where various wild, missionary, wild, weeps, you know, they're constantly tearing in pieces that are simply the darkness of the world coming of Christ.

[41:45]

And therefore, Hayden's right will say, now, if I want to become a Christian, have I grown to go with my world and look for what? a hundred various denominations, and it would take more than a nine to get to do not really sight, then of Christians. So therefore, we make this an important, of course, you know, we understand in this way, especially the Roman Catholic Church, of course, the Orthodox Church is often not easy, but in a different way, always has kept this principle. The church is a war, not because it is an organization, not because it's organized religion, but simply because it's a sacrament, it's a mystery of that divine unity which Christ, our Son of God, may bear hands, in him hands, and shares with us through and in his spirit.

[42:51]

So, therefore, it gives way with the spirit that is the principle, the set of deep Christianity, of organized religion. Why a spirit of charity? That is, of course, so do many as the emperor to bear into that. Because, therefore, in that world, it must be clear, must have the upper line, also as a non-stop, as a monastic. And we must have involved in all this tremendous stage, which consists in this, not that of it, simply as an organization, shaped the, what I'll say, the everything, from the spiritual flesh, and that in that way, again, in some way, we land on a planet which, in the whole entire America, goes through the Old Testament, And the New Testament, you know, to the Church was warmly the effort and tendency to overcome it.

[43:56]

So let us not fall into that mistake, but let us see, you know, the visible unity of the people of God as the unity of Christ's peace expressed in continual nature.

[44:13]

@Transcribed_UNK
@Text_v005
@Score_79.4