Yesterday we have celebrated the appearance of the Sovereignty of St. Vinnie. And in connection with that feast, and celebrating as we are the spirit of our Holy Father, we have spoken about the idea of fatherhood. And at least in perfection, mind you, And Lord, we wrote today on this beautiful Sunday, the 8th Sunday of Pentecost. We find that the key word of this dedication is the spirit we call the other. And let us then for a moment pray about this. Shall we say topic? It's the, if not like, of Christianity. happens, I think you can easily understand that it would not be an easy thing to speak about friction over building revelation.

[01:10]

A really light, dark shade of glass at the start. But as always, we are confronted with one of those overbearing revelations of God's goodness, that son of his good, that breathing light of his manifestation, is broken by our human eyes in the most various pictures that he has given to us, this good Father, who teaches us in heaven. And through the whole history of this revelation of the human race, there he puts up this picture of the nature through which he wants to guide us into the fullness of his truth through his gift. And so we find this idea of God as our Heavenly Father,

[02:14]

Already for the first time, certainly, in the beginning of the Book of Genesis, they were receiving this Heavenly Father in action. And it was a beautiful way for all those who don't approach the covenant relation in the hysterical categories of human reason and of spiritual philosophy. who talks about anthropomorphisms as one of the greatest ecclesiasticals possible. They have received it, this part, passionately. The one who created heaven and earth, that he is involved, is the Christian who becomes focused on human thought. But this same one who is in the first chapter of Genesis showed to us as the Lord, the Almighty, the Creator of heaven and earth, the one who creates the greatness of the beauty of this universe by saying, Be light, be made, and light was made through his word, his omnipotent word.

[03:32]

This saying, Donald, that heaven and earth keep and destroy to us in the creation of Adam, and as the one who uses his hands in order to take with his hands the dust of this earth, the most humble elements, in order to catch out of this dirt and into the water through human strength. Naturally, this great man is an image and likeness of his own divine form. And every day he could go and it is his mouth that is The mouth of this form of clay that he has passed on with his hands.

[04:38]

And through the work of their hands, it has pushed him down on the way of the step. And so, and there is image. These two things, they made the son of God. He passed it by his hands. and be kissed by his mouth, and in this way the spirit of life will really eat. That is then the Son of God, isn't it? And then the Son of God is taken by this certain divine ordinance, by the goodness who would not only break the stones into this world, but then take fear of them, and raise them, and take fear of their own. And so when the Father breaks this stone into the God of the Eden, they are to take care of it.

[05:48]

In part of the big witness and the body, And so there he is in his father's house. And the father has given him everything he could give. But then this son becomes disobedient. He betrays his father, his father's love. His original and all the gifts that were given to him by the father and the son. And so he has to leave that garden of repentance. Now we see something similar again, you know, happening in a different form. For the next time, this mystery of divine fatherhood is revealed to us. And that is when God's word is coming out of Egypt.

[06:48]

When the Father, the Father, is found out of Egypt, when he will return to the desert, in other words, to speak to his heart, speak to his heart, in other words, to create him again through this speech, through the greater of his commandments. And there again we speak the Son of this Heavenly Father, in the desert, so that the Father may speak to his heart. That means the Son had to be taken out of Egypt, where he was living in plenty, and he had to be brought into the desert, where he found himself in Christ, of all natural support, so that in this way his heart may be opened to the One who will again action him, bring into him his spirit.

[08:04]

And so that is what had happened, what has happened. The Ten Commandments says the way is where the hands of God, which again action this He heard that it was dirt when it lived in Egypt. As we say around, that means what does it has no coherence at all, and there is nothing, there's no possibility of giving it a form. And so the people were taken out of Egypt, and this raven, this dust, this poor little unshaped, One couldn't call it a plan, couldn't call it a community. And there was action by the hands of God. The Ten Commandments were given, the charter of the community law. And there took shape the son of God.

[09:09]

Called out of Egypt, there he was actioned in the multitude of the divine law. And then again, another step is done. In another manifestation, when we, in the second book of Kings, or the second book of Psalms, when we hear God speaking to Nathan, tell David that he will have a son. And this son of David, he will build me a house. And I shall be to him a father. He will build me a house, and I shall be to him a father. To go to this state, first of all, was Solomon, the king of peace, the king of Jerusalem.

[10:13]

Of Jerusalem, that city in which the peace of the Father that he gives to his Son becomes like a temple, that city which is the radiation of the temple, and that temple which was built by the Son of David for the honor and glory of his heavenly Father. So there the Father dwells, and dwells in the temple, and in the midst of the temple he manifests his mercy, and in this way makes and holds that he smiles, and all the sons of David are his sons, and he is to them his father. In the prophet Isaiah, we see how the very divine God once again spoke of it,

[11:15]

further by those whom God wanted to raise as his sons. And there we see how this prophet of Jerusalem, the prophet of that inner glory of Jerusalem which deals with power, the presence of the power in his temple and among his people. How this God of Jerusalem again was heard I wanted to wear this thong, but they have rejected me. They did not care. I wanted to wear this thong, but they have not cared. So they did not respond. When there is liberation, I shall be your father. They did not say, and we want to be blessed.

[12:18]

And then there's the tragedy. That's the tragedy of the Old Testament. And in order to accomplish hardness of heart, the Father, this Heavenly Father, in his softness, heaviness, to be spurned, to be not understood with the power in his love that he wants over and over his son. He says in the prophet Osteen, and he says it in the prophet Jeremiah, What shall I do to you if? What shall I do to you if? and as it would destroy still I have my insides are burning in mercy.

[13:24]

The heart of the father cannot keep the son. He said to him, because I am God and not That is the power of doubt, not doubt. So that power and love of our Heavenly Father is that which makes God what he is. Mark those doors and lock down these doors. Why is God and worthy to be praised? Because he is not only creator, but he is God. Not only call this universe into me, but also bend over and catch the dust in his hands and wade into him the spirit. He is God. And then he is God.

[14:26]

And then, my dear friends, of course, when we see that better, then in thee is God. In our Lord Jesus Christ. Out of Egypt I have called my soul. Isn't that the way in which the life of Jesus Christ is opened in the Gospels to us? I have called Egypt, I have called us. He calls in Egypt the desert. Into the desert of this human, miserable existence. Out of the paradise, out of the divine glory that he had in his Father from the beginning, he called him out into this veil of tears to share with us not only the misery of our dreading in any external way, but to share with us the misery of our exile by taking upon himself the burden of our sin.

[15:30]

In that way, the Son was called out of the engine into the desert, and there the Father speaks to his heart, to the heart of his Son. How does he speak to the heart of his Son? He goes and says, he awakens him, he nourishes him, he gives him, he gives him with his will, for that God is that will. And with this chalice, the chalice of the flesh, take this chalice and drink it. That is the way which the Heavenly Father was raising, literally, that God was raising His Son. Giving him the chalice, the chalice of the flesh. And he organized it. If it cannot be that it passes from me, I take it.

[16:33]

That was the intimate co-operative between the father and the son on the engagement. And that is where the father had gotten out of war. The father giving to the son the chalice of the passion and the son accepting And then he says, where the identification of God is. There is the unit, the Father and the Son come forth. How long then are they born? The Son will give his hand. And there they glorify God. And there they quite are worthy. He has cast him in a blessed way. He has cast him through his holy will, which sends him to the cross. But then he has kicked him in the resurrection.

[17:37]

He breathed his life, his spirit in him, so that he now becomes the Lord of the Spirit. and says, and I have sinned to my father and to you. And there we are at the other part of this beautiful mystery, the relationship between father and son. This son of David clearly is not only passionate by the answer of father and his incarnation and passion, But also his life being re-entered in abundance in the case of the resurrection of the ascension, he is that son of David who then yields a house to his father, who builds a house to his father. And that house has the church, and how dear are they. And in that house, in later years, David,

[18:38]

In the middle of the temple, in the center of the temple, there is that intimate unity between Father and Son, as it was in present reality. Here it is. What is the middle, the midst of the temple? It's the altar. The altar is in the middle of it. And what is the altar for that place where Father and Son meet? and where they meet in that purity of the past, of the passion and of the resurrection. Being passioned by the hands of the Father, being really being kissed by the kiss of the Son. And that is what happens to us. That is what we do. And what we do as nuns, I wish we would understand, I wish you would understand, the stones in the Holy Spirit, in the spirit of salvation.

[19:43]

Also, all you Christians, all you orphans, all those who have been baptized, that means have been called out of Egypt. In order to be precious, what the hell is for the God of Israel? You have been called out of Egypt. Everyone has been called into the desert. But for what gladness that God the Father may speak to this heart, may manifest his will, and his will is his character, and that character That is the willingness she raises. What is the chalice for? It's to wound the ten commandments of the monastic love. There we are captured as God of this heavenly Father. That is the chalice, the chalice of the transient justice. To patience and participate in the suffering of someone.

[20:49]

That is the chalice. Now is the question. I'm very strong. I'm very strong. And then what is this great temptation of the power to fight when they can't stay by? Of course they do. You bring here your nation to this altar, your host, that is your Libyan Egypt, and you're coming into this. And then your books are being brought to this altar, and there they are being taken, and they are being passionate. How are they passionate? With the hands of the Father, we say, this is my body, this is my blood. You see how the dust is passionate, passionate into the soul. And, of course, there is a challenge, and it's tough.

[21:52]

And then comes the tip. And the tip is introduced by what word that is left there to receive the twist of the cup. That is the word which separates the passion and the resurrection. And that is the word which concentrates the passion and glorifies the resurrection. And that is the word you are my This boy who gives charity to his son, he wants to be called, he longs to be called him. You are my God. That is why we, during the bath, after we have the passions in the form of the son, through the present, making present again of the sacrifice, that we say, our God, who art in heaven, have mercy. That is our yes and a. That is the word of which then opens up the glory of the God of our Eden, the eternal glory of the communion of that meal where the Father brings His Son in.

[23:16]

And when we then say, I wish everyone here was saved. So in the deepest conviction, in the fullness of the Spirit, in which we say our Father God in heaven, in that same fullness of the Spirit, let it not be the death whose character it be dated, for the answer of the system. He is nasty, because the Lord is nice.

[23:48]

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