And as well, O Lord, thou didst not take the untrained nature, but being the eternal God, for my sake thou becamest man, and thou didst restore to thy men who were dead through sin, with thy life-giving body and blood. Here, Lord, in gratitude for thy great love, We humbly cry to Thee, Jesus, my God in heaven above, who was pleased so to save us at the fall of the earth. Jesus, infinite mercy, with strong downpouring love, to us the wall of riches. Jesus, who was on earth in our nation, and with it destroyed the gloomy mountain by the Jesus will translate it for us with pride and honor in this priest.

[01:04]

Jesus will help us in the incomplete world by our thoughts and prayers. Jesus will come down to earth in many worlds when the Lord comes into your kingdom. Sisters, morning and evening, one day. Unfortunately, the day has to be cut short. Morning, evening, and morning, one day. And the earth was void and empty. and darkness once upon the face of the deep, and the Spirit of God hovered over the waters.

[02:15]

We have learned to understand these words not as a description of a geological nature, but as a prophecy The opposite to what we have heard in the description of the new world, when the fullness of time hath come, it is the opposite to the emptiness of chaos. When the fullness of time hath come, God sent his son, The world leaped from his throne. The night of judgment was changed into the night of love when Christ offered his evening sacrifice to prepare the church as his God without stain or wrinkle.

[03:35]

Then delight was made. the Orient from on high visited us, to enlighten them that sit in darkness and in the shadow of death, to direct our feet into the way of peace. The Word became flesh, Christ came not in water alone, but in water and blood. And we, we will be born, not in water, no, no, but in water and the Spirit. Christ came, not a temple built by the hands of men, But his body was the temple, the temple that the Jews destroyed.

[04:47]

And in three days it was built again, a living temple. And God has made him head over all the church which is his body. and fullness of Him who is filled all in all. These words of St. Paul from the first chapter of the Emyssalon to the Ephesians are the extreme glass opposite to this verse with which Holy Scripture starts. and the earth was borrowed and empty and darkness was upon the face of the demon. Here it is, God has made him head over all the church, which is his body and fullness of him who is filled all in all.

[06:06]

That is the description of the day. as St. Paul describes it in this epistle to the Ephesians. And you, when you were dead, in you are offenses and sins. That's when the earth out of void and darkness upon the face of the deep. Even when we were dead in sins, He has taken us together in Christ, by whose grace we are saved. He has raised us up together and has made us sit together in the heavenly places through Christ Jesus.

[07:08]

Now when Christ teaches you who sometime were far off You are made die by the blood of Christ, for He is our peace, who has made both war and breaking down the middle wall of partition, the enmities in His flesh, breaking void the law of commandments contained in the creeds that he might make the two in himself into one man, making peace, and might reconcile both to God in one body by the cross, and coming thus in preach peace to you that were far, peace to them that were nigh,

[08:15]

for by him we have access both in one spirit to the Father. And therefore to our local strangers and followers, but to our fellow citizens with the saints, and God's family friends, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone in whom all the building, being framed together, rose up into a holy temple in the Lord, in whom you also are built together into an habitation of God in the Spirit. That is the divine answer to that first description on the first page of Genesis of Mankind without God.

[09:31]

The fellow citizens were the saints, and God's That is the description really of what we call the Mysterium in us. Evening and morning wonder. That's the description of our Christian life here. Evening and morning wonder. The evening that is the setting of our sun, Adam, who answered God's infinite generosity by his mistrust and his avarice, came all the other

[10:43]

who walks to be himself without God. Into this evening the Word of God descends, when the dying falls in the midst of her corpse. The Word leaked from his heavenly throat, The second Adam, the one who by nature is the Lord of this creation, he descends to whom he is found naked, a weeping child, in the manger, in the stable, extradited outside of the city.

[11:54]

No rights of citizen for him. That is poverty. He reverses the way of Adam. Adam had no right by himself. Adam acted like the prodigal son. He wanted the inheritance all for himself, on his own terms. And he lost everything. And the second Adam, who possessed all things, in whom all things were made, He was made of a woman, made under the law, born in utmost poverty and exile, without room for him in the inn.

[13:05]

In this way, the Word of God entered into the night of Mervyn Hoboken, into that emptiness where darkness covers the deep. Changing the night of judgment, into the night of love. See, my dear sisters, the only way of doing this, meeting man's darkness, the only key, as it were, the only power that can change this darkness into light is selfless love, selfless love, the love that seeketh not her own.

[14:23]

That love, one can say, is evening and morning one day. The great mystery of this creation is the change between night and day, the fact that one day is made of evening and morning. In the selfless love of God. These two, darkness and light, evening and morning, poverty and abundance, become in a mysterious way one. They are reconciled both.

[15:30]

The war of partition is termed is torn down. In that love that seetheth not, in this love Christ was made sin for us and sin for himself. He became a curse when the sun was darkened and he died for us on the cross. This saving love that seeketh not her own, turneth not on poverty into riches into men. The one who came, not in water alone, the prophecy, but in water and blood, that is the reality and the fulfillment of the prophecy.

[16:39]

the Word of God made flesh, he united both evening and morning, made of both one day, that day which St. John the Evangelist describes in the Apocalypse, where he sees the Lamb of God as if slain. Or as he also says, the Lamb that was slain from the beginning. Cease that in heaven on the throne, the Lamb that was slain, and then cease all those whose garments were washed in the blood of the Lamb. That day of the Apocalypse, that is, evening and morning one day, but also hear our life on earth, our life as the life of those whose garments have been washed in the blood of the Lamb when we were baptized into the death of Christ.

[17:57]

Baptism itself is evening and morning one day. The immersion into the baptismal water, dying with Christ, our rising out of it and our being anointed with the chrism, becoming of a Christ, then is the morning. Evening and morning one day in the sacrament of baptism. evening and morning one day in the celebration of the Holy Eucharist, where again Christ, mystically, in Sacramento, dies for us, gives his blood for us, and then prepares a feast for us.

[19:00]

where in the presence and in the before the face of our Heavenly Father we receive His Body and His Blood. That is evening and morning wanted. I think you understand what I mean. Evening and morning wanted. in the unity of that love which seeketh not a home, which is therefore in itself divine triumph over death. Not a triumph without death, but a triumph through death, and therefore evening and morning That is what mankind has not known before our Lord Jesus Christ, the Pleiad of honor.

[20:05]

It was evening, and evening turned into night, and to eternal night. And there was morning, and morning was rising into the fullness of the doom. And those two, darkness and light, oppose to one another. But that is different since Christ appeared, evening and morning one day. That is a tremendous consolation also for our Christian life here on earth now. There is warning in us. because we have been anointed with the oil of clearness, with the fullness of the Holy Spirit. We celebrate the third hour here on earth when the fullness of the Spirit descends upon us with all his seven gifts, not only for a transient visitation,

[21:21]

but they are constant in dwelling. It is true we are the temple of the Holy Spirit, and that Holy Spirit dwells in us. As St. Paul explained it, you are citizens. You are placed together with Christ in every place. We cannot take that seriously and verbally enough. That is not a matter of voluntary ecstasy, but that is a matter, I would say, of ontological structure. It's a matter not of a passing mood, a passing inspiration. But it is a matter which is part of our very essence, and we, as Christians, we are citizens of Him.

[22:27]

Our citizenship is in the New Jerusalem. And that is eternally. That is a status for all those who are reborn. in the water as the Spirit, as children of God, as partakers of divine nature. But still we live here on earth, and still we are here even unless earth exposed to the suggestions, to the temptations of the prince of this world within. Then is the great concern, one can say, of the monks especially, and then of the religious through all the ages, centuries of the Church.

[23:34]

to keep and to live our citizenship in heaven while we are still here on earth. They are the suggestions and the temptations of the devil. He claims he is influence and tries to exercise it and to extend it in us. The most religious way to achieve concern is that we may not lose but live to the fullest the citizenship in heaven. The more we are in the way of our life, subject or indebted to the city of this world, The greater axis also has the devil to us.

[24:41]

And there is the secret of our religious vocation to loosen the bonds that tie us up together with the city of this world to the earth. Become, for that matter, voluntary exiles. not so much in the same for some moral reason, to prove to God our Lord, but to live our citizenship in heaven, that with this gift of our baptism we come to its fullness flowering in our souls. Our religious poverty, what is it? It is our attempt to reduce to a minimum our indebtedness to this world.

[25:46]

Because there is no greater indebtedness to this world than possessions. Possessions that bring with them all kinds of obligations, all kinds of titles, all kinds, all different ways in which we are enriched, in which we are tangled up in what we call the affairs of this world. Poverty is our attempt to withdraw, to give up these titles of any earthly position. of a position which is really framed, or at least one can say formed, on the pattern of fallen nature. On the pattern of that kind of position in which man wants to have something for himself

[26:57]

because there was these sins of the speed of the chronicles of the synagogue. The father says to the son who stays home, all that I have is yours. And that is really the only way in which we can possess things legitimately. All that I have is yours. But the Cardinal's son wanted his own for himself, on his own terms. And that is the way in which today in this world people possess things, on their own terms, and therefore also always with the fear of losing them, always with the obligation of fighting for their rights. And that is the way in which we are entangled in the citizenship of this world.

[28:03]

And that is the way in which we become subject also to the law of the prince of this world. The religious, one can say, is not, and does not in the Christian sense, leave the things of this world because he hates Because, as in the early centuries, they are material, and anything material is bad. We are not mannequins. We are not those who revolt elsewhere against matter. We don't consider matter or anything in this world as intrinsically bad, and therefore as an intrinsic hindrance and obstacle for our union with God. So what we are striving for is to live our citizenship, our heavenly citizenship, where we are enthroned with Christ, live that here in this world.

[29:08]

And that means that we renounce the pattern of possession in that God that dominates this world, in our religious poverty. But that religious poverty does not mean, therefore, a destitution, just as religious thirst and abstinence of the Christian does not mean that we hate matter and we don't want to be contaminated by it. But it means a new relation to matter, means a new relation to the wealth and the goods of this world. who possesses in the way in which Christ the Lord possesses. All that is mine is yours. That is what will be from his heavenly Father. He puts everything into his hands, gives it into his hands.

[30:10]

And that is also with us. Our poverty is not the content of the things of this world. But our poverty means a new possibility to possess the things of this world in a deeper sense, as God's gifts, as God's gifts. All that is God's is ours. For then, however, it is necessary that we enter into that renouncement and into that than Prius entered into before he ascended into heaven at the right hand of the Father. The cross is for us the way to achieve that citizenship in heaven which gives us a new relation of freedom and a new relation of joy to everything good that God has created.

[31:17]

So let us see these things in the new light. Evening and morning wander. That is the same with all the various limitations and sufferings that this, our earthly existence puts upon us. For the people in the world there is no greater inward access or possibility of access to the devil, then is suffering. Because suffering poses an immediate question to them, why this to me? Why this to me? The question in which man's, let's say, self will be forced against God taking something from him, that he seems to be possessing in his own mind, mostly his own body, because that is the first possession that has been given to us.

[32:28]

And in our body, self-possession, as it were, gives and makes, takes his most active voice, most acute voice, Now when that is attacked, then also the ego, the sin, revolves. And therefore we see that in the drama of Job. But there is then the new way of processing. Then we enter into the night unto the evening of that suffering. following Christ, taking His cross upon us, seeing it as the door, the entrance into that new freedom of a law that seeketh not the whole, any sickness, death, and sin, and gave the freedom into the freedom of the law that seeketh not

[33:31]

And in this love, then, we in a new world possess unto ourselves. But what is mine is yours, that means as God's gift, as something that we possess as children, children of our heavenly Father. evening and morning one day. That is also true of all the barriers in our moods to which we are subjected, as discouragement, as depression, all these various ways in which God abolishes us that we have no right even to possess, let us say, our own Not only have we no right to the goods of this world, and we renounce them in poverty, not only have we no right to possess our own body, and we renounce it in fasting and in the patience taken upon ourselves of suffering, but also our own soul.

[34:54]

and how often is that darkness, how often descends the evening and descends the night into our spiritual realm, to the realm of our soul. Soul, I mean in the spiritual sense of the word. And there may be those of the greatest martyrdom. Maybe there is our greatest cross. but still also to remember what we have said before. We can say, even in that darkness, we can say, God, my God, why hast thou forsaken me? And we can say that in Christ, with Christ. And that answer is in the deepest sense of the word, evening and morning Let us say it again, many evenings are here in this world.

[36:03]

The evening of poverty, the evening of suffering, the evening of obedience, the greatest evening of all that are the spiritual sufferings of our hearts. God my God, why has God forsaken me? But even into that night reaches the infinite love of Christ, that love of the deceitless daughter, and that was not seeking her own, even through the night into the very depth of the night of My God, my God, why hast thou forsaken me? Let this cup pass by, but not my will, but your will be done.

[37:06]

Then, my dear sisters in Christ, that word, not my will, but your will be done, is evening and forming. One, two, three.

[37:22]

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