There's a crime, a string, a tarot, a magic gun, a national game designer from the world, and a chance to open a line with him. For those who died are created not to enter, as nobody died. Because they pushed the door of the planet, those who died to keep it. evening and morning. The morning of our salvation is in the new things that Isaiah the prophet had announced.

[01:05]

And that became a reality for us at the fullness of time. Fullness and fullness received. The songs changed as the spirit of adoption of songs received. That is the beauty. That is what we call the mystere. That's the difference between the Old Testament and the Lamb. Our position Our place before God is the star made man, made of a woman, made of another. St.

[02:06]

Paul describes this new man who lives in this divine exchange, in this mystery. He says, in reference to the verse of Isaiah, which I have just quoted, if there any be in the Bible, any creature, the old things are passed away. Behold, all things are made. But all things are of God, who has reconciled us to himself by Christ. He who knew those things, he has made it sin for God, that we might be made the justice of God in him.

[03:18]

If any apostle continues with the admission, thou receive not the grace of God in me. And then he continues the picture of that new man who is made justice of God in Christ. in the man who lives, as they say, in this new mystery. In all things there is exhibit our status as the minister sought, in much pleasure, in tribulation, in necessity, in distress, in stripes, in presence, In sedition.

[04:23]

In labors. In watchness. In fastness. The death of the old man. The life of the group. In chastity. In knowledge. In love suffering. In sweetness. In the Holy Ghost. In charity of faith. In the word of truth. In the power of God. By the armor of justice. On the white hand and on the left. By honor and discipline. By every thought and regret. As deceivers. And yet proof. As unknown and yet known.

[05:25]

As dying and people we live. As chest dies and not keep. As sorrow yet always rejoicing. As many yet enriching many. As having nothing. It was destined all things. And then he continues. Our power is open to you, O Euclidean. Our power is enlarged. You are not straightened in us. But in your own powers you are straightened. I'll be you also, if not. That is the new man.

[06:30]

That is the largeness of the still. That largeness that the glory and liberty. The largeness that reaches its climax in the fact that even through quiet We are God's children, and we hear his voice, the Father's voice, say, and with this quotation from Isaiah, the Apostle closes this paragraph of the new creation of the new things, and I will be a power to you. and you shall be my sons and daughters, says the Lord of Christ. Now be, where I have transported all the impossible, it was just nine years ago.

[07:36]

The new man, living in the totality of Venus, dear, till the other can constantly die, but filled with the power, needy and yet enriching men. And the apostle in the lodges of his heart, addressing him still to the boyfriends whom he finds still straightened in their bowels, that they also really come out. But the greatest notion, I repeat, is that which is realized in the relation between Father and Son, Son and Father. And that relation is essentially the relation of prayer.

[08:42]

Prayer is at the heart of the evil still. Where is the comment in the soul? Where most truly the activity of man has us into that of God. Whatever you ask the Father in my name, he will give it to you. That is the passing of our activity, asking Father, in my name, the Son's name, as children, into that of God as he will give. Where we may say is the breathing of God in us, as Francis de Thaler puts it so beautifully,

[09:42]

God indeed breathes his spirit into us. Up here we go, smell it a toxic spirit, does the new answer. I open my cup and I inhale the spirit. Prayer is infinitely more than the words we speak, more than the feeling, the intensity, which we give by praying that art. It is not our effort, not our contribution or achievement, It is a gift. It is the work of the hostess, the great of God's mouth, and the world part of his heart.

[10:58]

There is still the prayer, and all the things that they may do. We receive it. as something that is and lives in us. God sent this spirit of his soul into our heart, which calls it an apathot. And taking up this word of the apostle in ancient of Antioch, the great larger bishop. Looking forward to the Norman artist, Artito, already dead, according to the flesh or cancer, says, eat me, the innocent living and talking broke.

[12:02]

It says, eat me up, hold to the fuck. St. Africa had a similar experience. Waking up, he realized that he prayed in it all during the night. And what light would even understand these words? Who gave his life for you? He it is who speaks it. There is prayer as wisdom, as give God, God, God's activity in us. This spirit of prayer is the most precious dollar we have received from God when in the baptism of thought he put his hand upon us

[13:13]

have stepped to earth, you are mine. And then invited us to call him lovingly, God, like a child. For in baptism, God put his eye into our heart, making us think And he started our time, which was bound before, and gave us the world, making each one a star in his only begotten Son, making each one of us a world within the world. making us people who speak to father's language and are always there to abide with the world we become born in fact and therefore in the world we say father even before we are capable of thinking and talking

[14:45]

Then already, in the infant, baptized, it prays. It prays in us from the moment of our baptism. But what is basically God's work in us has to become our as soon as we are able to understand and don't to know. We must more and more grow into this prayer which happens in us, in the power of the Spirit that has been given to us. More and more we have the glory to this prayer that happens to us all the time. Until in the moment of our death, we got completely and truly identified with it.

[15:51]

That is the meaning of a Christian death. One can say in some way that it is already natural to man, corresponds to the deepest longing of his heart. This diet between meaning and the Great Divine Dove. It's interesting to read a book like that written by Fr. Thomas Hope, a missionary prediction who works in Africa for London. Writing a book of the love of God, he will not be a Christian prediction. He refers to the example of West African liberals, walking one way through the forest in the thick of a heavy storm, being in danger from our side, wild scouts, nothing but the

[17:13]

I am God's job. That is the point of man in his inner world, being ordained towards becoming God's child in the Son, Jesus Christ. In our days, our world becomes more and more objective as we serve. That means the personal debt is drying out. The factual objective relations take over and feel to our human environment and therefore also have an effective part of our that I need that our papers still The hearts, the deep of our hearts, where we cry out, addressing ourselves then to the thou.

[18:26]

I call upon thou, where this dialogue has lost so much of its deep. wherein the opportunity seems to be less and less adventurous, being involved as we are in so many what we call activities. Yes, there is indeed a great need for our These circumstances, the external circumstances, need to be hatred. In an all-being organization, as modern human society is. Where you have to put a call to accountable if you want to serve them.

[19:35]

And in this way, are you in danger? of losing your heart, the best thing. In this and these circumstances, we indeed, we should cry out, when is this ill come to be? As we do in some argument. But let us allow God to give us the answer A tutorial ignominator. Your girl is in the name of the dog. Example 23. That little person looks so full of meaning. And every priest serves before he blesses anything. A tutorial ignominator.

[20:39]

praying in the name of Christ. A prayer that he prayed in the name of Christ is, as Rupert of Doris said already in the 12th century, the prayer that one who prayed to the Father, and it appears before his faith to draw the wrath and salvation on his heart. What does that mean to pray in Christ? It means that we should never and have never pray alone. If we withdraw in order to pray, which is so deeply legitimate, especially in an active age like ours,

[21:41]

We withdraw from the world, but even to Christ. Exchanging God in our own stable for the bigger stable for Christ. He is our debt. He is our fault. He is our true self. And to him we are to go into the holy conversation. It is carried on between the Father, the Son, and the Holy Spirit in the bosom of the Holy Trinity. And those three, the Father, the Son, and the Holy Spirit, they are the original we. They are the source of all the we. That means of all human community life.

[22:47]

So to pray in Christ is not to pray alone. It's to pray in the we. In the we of the Holy Trinity. And in the we of all those who are members of this one God. Because the son of God laid man has two dimensions. And with one dimension he reaches up into heaven. And with the other dimension he reaches from one end of the earth to the other in his midst. So we are inseparable. Christ has He is my God. I am a God of him. He is my self in him. Therefore, O Lord, when I offer myself to you in prayer, I offer him with me.

[24:03]

I never speak to you without him in the song. Who is your blood? And then, Father, look and scream when I stand with you. I am only a smart piece, the able of innocent dogs with me. In this way, We pour out before the Father all that is really in our hearts. This mysterious love that we're doing in Christ is not a depersonalizing love. Everybody can see. Because the purpose of it

[25:09]

Or the power that works in it is not the power of domination that wants an equality of those who are being ruled. But it is the power of love. Therefore it's full of freedom. It's full of self. It's the deepest depth of self. Therefore, not that it is in our heart, but Christ. And therefore of pride, let us speak to the Father. And that means that we pour out our heart too. This means that we throw all our own reveries and anxieties upon the Lord.

[26:28]

To speak to the Father of Christ does not mean that we could not speak to the Father then of all that is suffering is. No, but what we do is, if we, that we put our suffering into the name of Christ. We cannot play a suffering creature without at the same time suffering in Christ rather than in our sin. If in this way we throw our anxieties upon the Lord, he will take care of us. We are in a deeper sense the object of God's most personal care.

[27:32]

The more we let go of our personal values, put them into Christ. the more we renounce ourselves, I mean as isolated we, being locked up in ourselves as it were, the more we renounce ourselves, the more we receive from God what is good for us. Because we are completely ourselves, in the degree in which God is addressed as our God. How we are true selves, if the time between us and the one who says I am and who my energy is the dominating factor in our lives.

[28:42]

Whoever leaves everything for Christ's sake, finds himself transformed into Christ. At rest, at the Father's heart, like his beloved child, and always worry it becomes in God's works. How shall I deal with thee, O My heart is turned with evil. My compassion is burdened like evil. That's awesome. And in the same way, Jeremiah said, surely everyone is my legit soul. He is a tender child, the child of my life.

[29:50]

For since I told him, I will always remember him. Therefore is my heart troubled for him. Pitying I will pity, says the Lord. These are true, which are beyond the grip of our actual reason. But the mystery of the incarnation, where the world becomes split, and we see his glory when he dies for us not the cross. In the light of this incarnation, we see And we advise God the prophet Smith. God the Father, in Christ is the womb that covers us.

[30:52]

And in him we are the people of his life. Lord, you have heard the cry of my heart. Because it was him who cried in me, says Thomas Lennon so clearly. So that is to pray in the name of Christ. And as you see, to pray in the name of Christ is to pray, not even personally, but personally. The Lord takes our thoughts, our gospel, our whole step into his hand. And the scale of the one who tried it in the name of Christ becomes as large as Christ.

[31:54]

Who, as I said before, with escape, rides into the heavens, and with his vendors reaches from one end of the earth to the other in the capture. Let us take an example of Christ. I mean here, but personally, of that child of our soul that spontaneously rises out of proper heart and prays in us. Let's take as an example the simple two words that repeat so often, Kyrie and Elias. Hear the merits. Lord, mercy. Two words. So small. So easily said.

[32:56]

And so full of divine power. Really a sacrament in the true sense of that world. Now in this edit, I hear the model. say of all of them. Two words I've said, curia and elixir. The name and the condition. The thou and the other. The name is the first step that we have to do when we want to take this little way of curia and elixir That means in the fullness of God, in the fullness of the Spirit. We have to remember that the name is not just a word, but that the name in the whole Holy Scripture is the essence, especially of a person, because persons are the ones who have a name.

[34:12]

to indicate their spiritual relation to God, the holy name. The name is the essence of the name, the inner life of a person, his mind, his heart. To take the name, to go in the name of Saul, or to be spent in the favor of some. That is not just an external juridical legitimation, but there is an inner unity of life. And Moses, as the burning bush, precedes the revelation of the day. I am He asks, If I go to my own people and I tell them, the God of our fathers has sent me to you, they may ask me, what is his name?

[35:43]

Now that is in itself a strange question, isn't it? If he is sent by the God of their fathers, why should they ask him, what is his name? But there is evidence that to those people, the name means much more than they were. It's the God of the fathers. who has sent Moses. But there is then the God of the past. And it's then the God who was leading Abraham and the patriarchs, gave them the promise of the land, and accompanied them on their way to Egypt, the drapes of. But now, This God of our fathers sins you.

[36:48]

Now you see those people realize that if somebody is sins by God, that means a new revelation. And a new revelation means a new age. And a new age means a new way of life. And that is why they wanted to know the name. What is his name? That means the sending of Moses to the people by the God of their paths is the beginning of a new era in the living personal relation of the people to this God. A new page is turned in the history of And there he will take which is inscribed. And the first thing that is on it is the name of God.

[37:50]

That means that aspect of his infinite life will quickly now enter into a new relation. And then he says, what shall I say to you? And God said to Moses, I am where? Why shall we who shall be? That is the main deed of a new beginning. Of a new beginning in the I am. Or as watching Uba in this translation of the Hebrew scriptures, So there is the new thing of the way.

[39:00]

The God of their fathers now is known. But we know there is not any kind of intellectual registration. But being known by that and to that means that everything is about. This is my name forever and the memorial to all generations. That means that in this name now, all the ends of history will be filled with the divine guidance and memorial to all generations. It may forget the Alpha and the Omega, the beginning and the end.

[40:08]

Now, the calling upon the name is then when once we have ascertained in a better, deeper way the character of the Divine Name as a symbol and as a means of entering into contact with the essence. then the calling upon the name is the actualization of that personal product. Calling upon the name of God means entering into heaven. Entering into communion with. Calling upon the name. That is the reason why we are born. Right in the beginning of the decadent, don't take my brain in vain.

[41:13]

To take God's name in vain is not only to speak about him in a fucking way, but to abuse the divine man as a magical means But to speak in thought that they speak, pronounce the name of God in vain, is to call upon the name without realizing really what we are doing. As our Lord says to the patriarchs, having hundred names and trying with thee, mass of names, to make up for the God of the United States. So calling upon the name really needs to surrender to the one of me.

[42:18]

And that is especially evident when we then come to the name in this little prayer. I mean the name furious, because that means indeed love. But when we say so, really not much has been explained as yet. Because this name, Curious or Lord, in the language of the scripture, takes on a completely new meaning, different from the one it has, say, in the usual social language of the people, where Curious or Lord may be any person of strong prominence. But that is, of course, difficult as the moon has been made clear to us. Or, I would say, it is daily to the day of that day to yours.

[43:20]

Not as it is as a certain label in the social register of mankind. But as it is, there's a revelation in only Scripture. And there's the Old Testament, and there's the New Testament. And both have to be considered. In the Old Testament, furioso is the Greek separate translation for the Hebrew, Jehovah. Jehovah, that name which was revealed by God to Moses in the perfect bush. That nature of the I am who I am is not so much a metaphysical definition to be interpreted in the terminology of Aristotle, although that may not be completely out of place.

[44:28]

because the one God created on the earth who reveals himself as child. But this child, in the language of the Old Testament, is the name of mercy. The name of mercy which is different from the gentleman named Elohim, The name Elohim God indicates the genuine essence of God as the creator of heaven and earth. While Job is the manifestation of his heart, of his personality, and it is the personality, the heart, Out of waiting, mercy flows.

[45:32]

Grace. Grace is the deepest expression of the divine freedom. So it's a name of mercy, the revelation of the heart. The one who proclaims that he, that means it is more personal than That he the divine art. Becomes our God. And that becomes our God forever. I am who I am. I shall be who I shall be. The complete and eternal truth. The one who live for His prophecies will come in a whole, house, and future, and present.

[46:38]

Ah, what? Do you remember that is also the way to speak about first the world? The world is and the world is and the world is and the world is. That's the I am. It is the personal heart of God which speaks in the cause of human history. In the cause of the concrete life of personal individuals stops children here on earth. Now in the Hebrew text, or before the Masoretic text, this name shall, because it is a revelation of the innermost personal secret of God, truly a personal name, the divine God, our divine God.

[47:51]

This name was Go to God. In analogy of it with the bounds of the other word Adonai, Adonai is a more impersonal designation of dignity. While Yahweh is the revelation of a person, Yahweh is never a traitor. Adonai is a traitor. And the Jews penetrated more and more especially through the sufferings of the exile, where they were exposed to the violence of pagan gods, active in pagan civilizations. More and more kept their nature made as their high-high sea.

[48:56]

a pearl not to be thrown before the spot. And therefore, they gave to this name, Java, the vocalization of Adonai that makes that job over. Pakistan has indeed needed it, because the world will reveal sincerely as the world will heal. we cannot take his name into our mouth, have his name upon our lips, without and this very moment becoming his songs or sermon. Realizing that this divine healing is indeed loved in the last and foolishness of death. Now this foolish death of the name Kyrios, then passed into the New Testament, advised himself, Here's the manifestation of Javre.

[50:16]

He is the one who says, Before Abraham was, I am. And when at the moment of this betrayal, they want to arrest him. And he asks, who are you looking for? And he says, I am only he. Then they all start struck. And it's by it lightly. We start in realization. that this is the manifestation of the eternal being. Now this is not now ever challenging. Being in the form of God, thought it not what great meaning could God, but comforted himself, becoming obedient unto death, even to the death of a pastor.

[51:24]

for which God also has been sought to King, and has given it a name above all names, that in the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is the Lord unto the glory of God. So you see in the New Testament, that thing, beautiful, charming, which is its own divine. It's saturated, inexpressive, all in a few letters, the fullness of the mystery. The woman who said in the burning bush, I am my heir. The God of the covenant.

[52:28]

The God of eternal truth. The God of eternal path. The God of my ascolt is gone once and forever to stand before him as his children. I mean before him that the eye had appeared. This God became present to reveal to Moses in the burning bush. Fire let us not destroy the thoughts of Satan. This Lord is charming. Humble it said takes on us. It is exalted. And sitting at the right path of his farm. We are asking bending our knee. Certainly not again, may I say, that it breaketh it as a witch, as another self.

[53:34]

But bowing on its knees, what does that mean? Complete surrender. To whom? To the Lord, that in the name of the Lord, all that we need shall bid, eat the glory to the glory of the Father. One could not express the mystery of the name Curios in a full state, and in this passage of St. Paul, in the second chapter of the epistle to the Philippians. So let us think of that when we say Curios, Curio, Lord, Eleison, have mercy. Mercy with me. And that is, my dear sisters in Christ, that's the beginning of our needs. That is our prostration. This lays down our bed in looking at us in three different ways.

[54:40]

It's also the way we translate it and the way we use it. Sometimes we say, Lord, have mercy on me. Sometimes we say, Lord, have mercy on us. Sometimes we say, Lord, nurse. Three different ways. And all three of them should be lived by us when we say that way. Have mercy on me. because nobody can in any way escape. After the Son of God has not got a proper equal to him, but under himself, nobody can escape that law of humility, in which we escape more outflows, in which we realize only that into the deepest depths

[55:48]

of our hearts have mercy on me, because I need that divine omnistence. I need you be. Have mercy on me, than as the dead, through which we enter into the glory of the curse. God, by God, why hast thou forsaken? Out of this day, which is the death of the Son of Man, we, Father, have mercy on thee. Not only that, have mercy on us. The world cannot be without the other. Before we say, have mercy on me, We cannot really and truly say, have mercy on us.

[56:52]

Because the mercy on us just would be blessed and it debilitates the deed. But it makes the deed more open. Have mercy on us. We realize the need that we have for the mother nature. Only the degree in which we need to realize our personal need of something have mercy on us that is the other side of that mysterious which is not only does not only concept that the eyes aware are supplemented or transcendent in our own personal helplessness in the vertical by the incarnation of the Word of God. But here we are also supplemented in the horizontal.

[57:55]

Our relation to God, as I have told you in the past, is not only in particular. It is essentially, and at the same time, a horizontal. This place will be God as a sign So his death is the eternal victory over all isolation. be entering into that broadness, vertical broadness of the communion of saints. Have mercy on us. But when we stay there and really fill it with our healing, have mercy on us.

[59:01]

What a beautiful thing that is. Have mercy on us. How conscious we become that we have to heal one another. Then we rely Then we go our way from God to care as a God. Not the Lord has a God. Have mercy on us. I cannot pray for me without praying upon those on whom my strangulation wants you and will need them, or my dread, my sickness in Christ. Have mercy on us. Let our heart be launched, as St. Paul has admonished us when we say then, Lord, have mercy on us. Lord, have mercy on us. That then lifts us up into a third sphere, into the sphere where we, as priests, stand there as the gods,

[60:12]

not only of the mystical drawing kind and all its efforts, but as the voice of the whole universe, of this whole creation. And how could we forget about this creation, which even through us is lonely over the day of redemption. Taking it into our Because let me pray, enough, all things. And my dear sister, the Christ, every created thing is in prayer. And all things then receive that voice to Christ, for which they are dying. So if you hear a song, Lord, have mercy on me, on us. Lord, mercy. Nobody has weirdos.

[61:16]

This relation of which I'm speaking of, I mean the relation of this dear, the place that we receive before God in the soul. Then our lady, she is the ideal answer. She is the incarnation of the church. She escaped the living mystery of fire. She was keeping all the brothers in the deck of her heart. She knew what killed her. She knew what was. It altered that eternal unity that she, as the mother, of the world income, as the very place where the posterior becomes a reality for all of mankind.

[62:25]

She always walks closely united, not only to the manifestation of the world today, but also to the work of redemption, not only of the nativity, but also of the resurrection. through his suffering. See, she is in today's gospel. He hears those words and the old story is so shaped here that out of many hearts, those may be repeated. And that is really true, isn't it? That when we realize that the prayer of every question is really a new taking faith in us, offering a skill that means of the incarnation of the Word of God. Of the depth of the Word of God and of His resurrection, then we realize that while a Christian prays, that prays through peace or pierces His heart.

[63:37]

And so He becomes like our name. In order that he lives constantly, this cry better. Jubilately, my soul has magnified the door. My spirit rejoices in God, in God my Savior, in God my Savior, because he has regarded the humility of his hand. It'll be direct.

[64:12]

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