Oh, fake this thing. Must be a logical virtue. psychological things. I think this is not a supernatural thing, it's not a crap, it's not an odd suggestion, it's something that we forced, you see, which is that power, the sense of the divine presence. So it's that power which senses that we are God here and now. has therefore for its object as it were the mysterious, the sacramental, the reality of things. Place, in the realm of place, the summary, you may say, and now in time, and now the sacrament of the moment.

[01:10]

And actually, faith is always still, it's not vision. See, this is, as the Epistle to the Hebrews says, the argumentum non apparentium, the argument of those, of the things that are not apparent. known a province so that way it's faith let us say the the darkness of faith but that's the same time the power of faith to get these two things together as where god and the visible world visible and the invisible In that way, faith is in us a constant renewal of the incarnation and an extension of the incarnation. The power of the incarnation is working in our faith. It discovers the divine depth.

[02:12]

place and of the moment. The object of faith is, as the Old Testament says, Deus in medio nostrum, God in our midst, or the God Emmanuel. The best and most beautiful description of that seems to me of that mystery of faith is Psalm 45. is still and know that I am God in your midst. Now the importance of this sense of the presence is evident for the monastic life. The monastic life is in that way a continuation of the nature. Monk is at a place and his time is distinctly the place he lives. It's a sacred place.

[03:15]

The time in which he lives is sacred time. That is part of our whole a whole setup of our life to bring that constantly to our attention. And so it's an incarnation. That way the monk is in a special way here on earth. He is the image of Mary. Beat down unto me. according to your will, where the word becomes flesh. It be done unto me according to your will. The obedience is, as we saw, the fruit of faith for us. Therefore, obedience, again, is strictly, one will say, a virtue, theological virtue. Therefore, it is bound up with the whole sacramental aspect of Christianity. Obedience is the word as it were turned into flesh.

[04:17]

The word made flesh by us. The word and the other, maybe I'll read to you just a little word that came to my attention today, which is the little word by Carthusian. God became tangible in order to teach us to find him in all that we touch and see and feel. But we are necessarily bound to the senses in this life. Jesus did not do away with the external contacts. What he taught is not to stop. He taught us to find his Father in everything, in the flowers, in the leaves of the field, in the birds, in sorrow, in everything, because everything comes from his love and his victory.

[05:22]

that while we acknowledge him as God, seen by man, we may be drawn to him, to the love by him, to the love of things unseen, as the preface of the Christmas teaches us. So faith is, of course, in one way, it's therefore this kind of vertical bond that is established between us living in the space and in this time with eternity and with the invisible power of God. But of course there's also the horizontal The horizontal power of pagan faith, of course, goes from one brother to the other. But it then also, in that way, if you want charity, goes also from the present to the future.

[06:31]

And that is then what we call hope. And you see that in this whole sacramental aspect of the virtues, where they fuse together to a deep inner unity. And you can see that, let's say, in the Old Testament, the representative of the faithful, the faith is the prophet, the prophet. as type of these, the type of the believer. Cofetes means to speak for God and at the same time also who looks into whom is the secrets of the future. So there are these two aspects always where we are concerned with faith. They start in Fides, Sperandarum substantia verum.

[07:33]

It is difficult to translate the substance of the things we hope for. I always have the little suspicion that the substantia verum has maybe some connection with the word of Isaiah 79. Im lo termina, im lo termina. If you don't trust, you won't subsist. Without faith, you cannot subsist. Faith is, in that way, substantia. But substantia verum speranda. That's, of course, the important thing. That's because our faith, in that way, is historical faith. Yeah, that goes not only the same vertical line to God, but it goes also in the horizontal line to the future, which is the kingdom of God. The kingdom of God.

[08:34]

The end, the last thing, the last judgment and the establishment of God's kingdom. So in this and for this hope, virtue of hope, the world is valid. St. Paul says, let us hold fast the profession of our hope without wavering. So the hope that there's a theologian, the theological saints of the world, we ask for its object, the messianic salvation, messianic holiness, the messianic well-being. It's in that way also hope in some way kind of a spiritual sense in which we, to a certain degree, taste the messianic well-being, the messianic wholeness. Hope has that splendor in it, the splendor of the future growth.

[09:37]

Now, if we look, I'll just give these some ideas and suggestions for you maybe to follow up, but we have the first manifestation of this messianic hope, as you know, is what we call the messianic prophecies of Genesis. Now, we cannot, of course, at this moment go into any details there, but I wanted to call your attention to one thing, which is very prominent in all these prophecies in Genesis, and also later on in some of the , but it's a little different. But there are, if you want, there are seed words. They point out the Messianic seed. Now that is, in that way, I will put enmity between you and the woman, between you, your seed, and her seed.

[10:43]

That is for the first time in Genesis. where this word appears, but as you know later on, of course, in the words to Abraham, in the words to Jacob, it's always in you, in your seed, then the whole of, in the end, the whole of mankind shall be blessed. So while they are seed words, they are these words which contain, which incarnate for us and bring to us the messianic hope, reveal, as it were, an organic world structure under the blessing of God, where the future, in that way, is already present, as the annihilation, as between the seed and the tree. I think that seems to me is the first expression of the messianic hope. The messianic hope has for its object, the full object, the fulfillment, what we may call the messianic tree, that great big tree in which all the birds of heaven live, where the fruits, the twelve fruits,

[11:58]

Fruits of the New Age, you know, are there. That tree is, as it were, the object of the messianic hope, but here already the seed is seen. That is the characteristic of the hope you want as a theological virtue, as proceeding from the Word of God. divine revelation. That shows us this relation. Alan puts us, as it were, into possession already here of the sea. In these words, the future salvation is contained in the present sea, like a full-grown tree in the sea. Certainly be there fulfilled through divine blessing. There is an organic contact. There is no continuity between the two. But of course, this

[13:00]

Continuity then, we can say, has reached or has found a concrete form in the prophecies which then later on are connected in the circle or make concrete in the connection with David and his house. And when thy days be fulfilled, it's the word to David, and there thou shalt sleep with thy fathers, I will set up thy seed after thee, and will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom. That is the messianic hope in that way, a concrete hope. It's continued in this word that I will be his father and he shall be my son.

[14:03]

If he commit iniquity, I will chasten him, but my mercy shall never depart him. So the salvation there, the messianic salvation, is the sacrament of this messianic salvation, is the institution of the kingdom, and say the Davidic dynasty. That is the sacrament, the sign of the messianic hope. But the future, the messianic hope itself, is seen then as the restoring of the paradise, as the time where all the weapons will be changed into plowshares and where the land will flow with milk and honey and all these signs of the goodness, the fullness of paradise. But then, of course, in this, you know, and that's what I...

[15:08]

It seems to me it's so, it's quite so clear there and at the same time so beautiful and so mysterious and also so important for us that this sea, let us say, that sea as it appears there in its concrete form is, it dies here. Our Lord says it later of himself, the son of David. It dies in the earth. The earth, of course, here is in this case, it is the exile. Because the throne is destroyed, Jerusalem and the temple that is built by Solomon, all that and his throne are destroyed. And the people are destroyed. for their chastise, for their iniquities, and they are cast out. They lose the land and the place, and they go into exile, where the seed dies.

[16:12]

Death comes in between. Death, as it were, cuts into what looks as an organic unity, of development between the seed and the full tree. The catastrophe comes, the death comes. And there is this destruction of Jerusalem, destruction of the temple, and the destruction of the biblical kingdom. But of course, this catastrophe, this death, is in reality then Last analysis is the rebirth of hope. God can say it's a real confirmation of hope. It is this catastrophe of the exile which really brings the hope of the Old Testament to its fullest.

[17:15]

We can see that in the prophecies of Isaiah, 1st Isaiah, the Deutero-Isaiah. more, but already in the first, I say. Perhaps one can see and understand it in this connection, see if the messianic hope that we have, of course, is a picture that accompanies the advent Liturgy all the time. Virgo conceit. Ecte, behold, a virgin shall conceive. Conceit. Et pariet filium. And we'll wait for a song. He shall eat butter and honey. It's always a word that pleases me very much, because if one tries to find out what it means, then there are always two answers, and I think maybe the two answers are both valid.

[18:18]

For some people, I mean for some scholars, and it's true, you know, milk and honey is the kind of food for the gods. But then also under earthly circumstances, you can't hide the food on which those survive, the agriculture, the trees and everything. And that's been destroyed. where the land has been devastated and where people that live on the honey of the wild bees and of the milk that maybe a surviving cow may give. So that is the exhalation of Martin Schill. But it seems to me it's very, very, you know, up to now, this always has been the great stomach.

[19:22]

What is it? If something is a stomach lock, something is wrong, you know, not with the book. And there are the two aspects, you know, simply in this messianic hope, in that way, of the new messianic hope, that is being reborn out of the ruins of the exile. really has. The kings still have that in the Psalms. Psalm 2, Psalm 21, Psalm 45, Psalm 72, Psalm 110, now I quote the Protestant things, Psalm 109, you know, it's always so tough. And there in these Psalms you have, because in these Psalms you have, there is the king, you know, there is the monarch. But of course you have at the same time there is that continuity, as it were, of welfare.

[20:25]

guaranteed and established at the present time by the king and therefore naturally leading to the fulfillment of what we call the messianic hope universal peace and so on and the universal welfare and the restoration of paradise so it brings of course then the nation and it brings politics and it brings power very close and very close contact, you know, with hope. And that is, of course, that is the undoing of hope. That was always the great problem already of the time of the Jewish political power, the Jewish kingdom, bad people put their hope in horses. And the horses, of course, they are hopeful because they have the horse power, you know, to carry these armed cars, or the caps of the Old Testament into the

[21:45]

are these are the lines of the enemy to uh to to destruct the world of destruction and that you know that there is the tremendous danger you know that they are that uh in other these circumstances and with this close alliance between the messianic hope you know and the king that's the head that's the as the son of David, there comes the hope that is turned into a human expectation. And this human expectation calculates and makes power calculations. And in that way loses, naturally, its theological character. and the character of grace the context one the context really with the divine law so we see at the prophets you know it's even the prophets as the idea of the messianic hope you know or the idea of god's rule

[23:05]

God's kingdom, God's kingdom, is not so much the peace and the well-being of paradise, but it is the kingdom of God. And kingdom, of course, in the Hebrew sense means the actual complete rule of God. That is what moves into the center of the messianic home. The messianic hope through the catastrophe of the exile is being purified and reaches, therefore, its real, true, divine and spiritual dimensions. The day of Yahweh is not simply the coming of this wonderful earthly paradise, but it is darkness and it is not light. In other words, it is judgment. because what is being established there in the future is not simply well-being, but justice.

[24:09]

That means righteousness, a concept which in no way excludes the abundance of paradise. Let us say the well-being of this creation, righteousness, justice, that is, rightness, But, of course, also always includes the divine righteousness, the divine judgment. Therefore, includes the living in obedience to God's rule. And that is, of course, that is so clear in Isaiah. There the expectation, the messianic expectation, is for the universal dominion of justice. Or you take it in other, you take it in Aussie. The fulfillment of the messianic hope is the manifestation and the fullness of love between the people and the bride and bridegroom.

[25:17]

guard there, the messianic guard, as it were, becomes the bridegroom for his people, and therefore the messianic time, a wedding feast, all for the prophet Sophronius, you know, so beautifully where this other concept appears, you know, that really the messianic time is brought about by guards and poor guards, poor pawns, so there it is the kingdom of God is the kingdom and manifestation of his mercy so all these through the prophets all these deep spiritual concepts you know of the rebirth purification and rebirth of the messianic hope in Jeremiah 2 and that the new covenant is in the hearts of The heart becomes, let us say, the place where the meeting between God and us takes place.

[26:24]

The realization of the messianic fullness is the covenant written in the heart of man. Or in Ezekiel, it's in the heart of stone, I will give you a heart of flesh. It's here, it is the fullness of the feeling for God. Now the feeling for God is symbolized in the heart of flesh, yes, the important and central concept. And as I said before, the king is in that way changed into the servant, the abbot, Yahweh. So from there on, that is if we make the applications for us in this way of hope, we must realize that. that our own hope, you know, our expectation and our looking forward is, in that way, is really and goes through this purification.

[27:28]

See, the man, the monk is, in that way, servant of Jah. The monk is the one who wants to take the cross of the Savior upon himself. The monk is the one who faces death. And just because he is that, therefore he also is the man of radical true theological hope I would say that sacramental hope sacramental hope that is truly fulfilled or filled with the spirit of the curious Jesus and with the glory of the one who is enthroned in heaven so that again our hope our hope as monks And we should see that, of course, too, for all Christians. What is the mark for the Christian? But for us, our hope, I say that, you know, so that we may not be lost, because in our days, in our time, is a time of great hope, there's no doubt.

[28:34]

And they are great prospects, so to say. But we must realize, you know, that this, and I think we do already realize, if we follow as much as one can with the workings of the council, the development of the council, only we see the problems that the outstanding leaders like. put John and like the present Holy Father have to face, you know. It cannot be done, you know, it cannot be done. The future of the church, you know, cannot, is of course ill, but it cannot in the last analysis be established, you know, by any canons, by any juridical laws, by any better organization. All of these things might be good, you know, and still they won't do. But really the only power that gives us a future is the Spirit.

[29:40]

And the Spirit, of course, comes from the Savior who died and who rose again. Therefore, the Spirit is, in that way, is the child of God, of Christ's death and resurrection. And He, in us, you know, carries these marks. And they also mark our hope. Our hope is not based, you know, on the careful gathering together of earthly means. Like a man, you know, who has a big bank account gives it now. That's my hope. And he's pretty sure. It's really something that he has there. And that assures his future. We always can see that. wonderful advertising is the very idea of hope, you know. Today the idea of hope is crystallized for many people in the insurance idea, you know, an insurance policy.

[30:41]

But then we must be absolutely clear, you see, that for us as monks, that our hope as monks is not any insurance. It's not the insurance policy for material welfare of monasteries. It's not the insurance policy for spiritual welfare where they can nicely put merits and demerits, you know, and make a nice account. They died pretty well off, you know, and if the last day comes, it would probably put me in such a terrible event, bouleversant, but it's a nice continuity. That is, that is, that's for Lux, you know, that's him. You know, we must really, our hope really consists in our complete surrender. Well, that's that beautiful word of Isaiah 7. If you don't trust, you shall not be supported.

[31:43]

That is the real center, it seems to me, and heart of hope. Therefore, hope springs out of faith. It's an aspect of faith. Let us think about that. Let us, therefore, live in this Advent season. in the spirit of true hope that also eliminates a certain unnecessary or simply worldly criticism, a critical attitude for criticizing this and that. Sometimes we can see that in our days when the theological hope is not firmly established in the heart. waste our time, you know, in hopeful dreams and wishful thinking. Hope is not wishful thinking. Or, on the other hand, we say, oh, it's all in vain. I look, Lord, I look. In Nazareth there's the courier.

[32:47]

That's the end of hope. Or in the monastery. The old generation is still there. can see that you know in our days when the theological hope is not firmly established in the hearts we either waste our time you know in hopeful dreams and wishful thinking and hope is not wishful thinking or on the other hand we say oh it's all in vain I look, you know, well, in Nassau now is the courier. That's the end of it. Well, in the monastery, the old generation is still there. All these things, you know, I mean, we should really very, you know, that we...

[33:56]

Our hope really consists in an inner conflict, surrender and trust in God who leads down to the gates of death and abyss. This beautiful Paschal expression, Paschal word, also summarizes the real contents of Christian hope. There you can see how much really and how closely our hope is bound up, you know, and really is present and incarnate in the celebration of Holy Mass, the death and the resurrection of Christ. Something that might lead him to the image of the church.

[35:00]

So I would recommend very much to your latest wife, who is of the same mentality. So that's a good thing for all of us. Then I wanted to ask you if you show the modestia omnibus hominibus. Don't forget in these days where there is a little There may be a share of things to where we extend our arms to millions outside. That's not to get the breath of the whole community in our own. a community and also they are making special points that knowing asians know excitement so maybe interfere with our mutual relations and may obscure that goodness and modestia that should shine forth

[36:17]

Because sometimes the temptation can be wonderful for people to come away, but it's always a little difficult to be the same with people who also have. Because to those, we are first of all remitted to be really Christ to one another. So remember that in these days. Make it a season of mutual edification. joy, mutual joy, putting things into one another. Wow. All right. I'm going to play the first survey on the view, and see how it's going to be.

[37:24]

I'm going to sign on the survey. I'll let you take a look. Now, I could be... Yeah, that's the state card. There are things for it that are so arrogant with the whole earth and seas that there are these... So to me, even what is to be given of our salvation, we're giving them also with respect. But then, of course, there's lots of other things that are so sinful, Christian, you know, that you're seeking. Yeah. is not only in the beginning, but also in faith, in understanding, and in hope.

[38:29]

So, I thought I would just describe some parts that you could observe in faith, and then you might of hope. We realize the doubting of what near to the other feels as always with the sense of the transcendence of life, the sense of change. You know, that sense of change is so much more in me. You know, realize that there are so many things that can change, connect with me, or shake all that, you know, just in this sense.

[39:33]

They never forget. So they never look out, or look out for the poor. The world wants to make sense of change, of real difference. Realize that there's a change. There's a real change. You know, the past developments have been related to where we are today. That's what I'm saying. You've got to keep pace with it. You can have the sense of change in the church. I hope that in the history of the church, the church turns to the reality of the day and of the future.

[40:39]

Because here, of course, there is a sense of change. Sometimes it's a painful thing, sometimes it's a confusing thing. For many people today, the fact that many things are changing, they are saving the liturgy of a lot of believers, they keep it as an unsettling, as an unsettling thing of view. So we are constantly reminded of these young words, you know, that, that, oh, that, that, that. for the end of the one year and the beginning of the other. Thus, certainly, the perfect acceptance of the gospel was the same as to the definite earth's past value with much more depth on the past value.

[41:44]

So, if by change as change are to settle, the computer takes away almost the orientation and naturally in this change we look then for a block for the quiet point of which we can not only in a kind of quiet and objective way but come to a consistent of change judgment of sin, and no yet hatred. What is this the earth? Is sin true? What is death true? Now this earth belongs to its creature. The earth was the choice, the way. Then the earth could pass away, but my world should not pass away.

[42:47]

Of course, if we think of the word, the divine word, passed away, that is, the doctrine passed on. Only what the Lord has said, only what is recorded in the Gospels, the divine word, that is what it is to be. He is divinity. That's an essential word. That's God. He speaks as He Himself. He Himself as the eternal Son of God made man. That's the important thing. He is. That's the The incarnation is not a way to say it's holy.

[43:53]

It's this. It's still continuing. Constant. Act. All around which the whole history and also on which faith really, really ends. Time ends there. We are the center, the Word of God, and that Word that shall not pass away. For that, for this Word, the incarnate Word, intervenes, glorifies, provides everything. That is the center, the center of faith, the center of God, because there are the two on the other side, the two planes, fields, were changed to explain space and time.

[44:55]

And for this world, that belongs simply to the Christians, where our leaders have been taught. You could think of that as the sun there on the evening, and of course, back to our baptism. Let us remember the moment when we were reborn, when the cross was set there. Let us fix that sign over here, the sign of the cross. Set it there. Be open. Be open. And let of course that openness, openness is basically the openness For the Word, the Word of God. God has made that it is the Word of God in heaven, in that the Word is born of Christ, and is made for all, in the faith, and in the presence of the dead, and in the presence of the Christ.

[46:09]

He is the Lord, and is the Father, through all things, glorious and great. over the whole of Jupiter and makes us open, gives us the ability to distinguish between darkness and light, to distinguish between life and death, to distinguish between what is changeable and what is essential, distinguishes between accidental That's so important, especially for us, that we do not, in this time of change, that we do not become, say, the creatures of sin. That change may not become our God. We don't value our life.

[47:09]

All that we seek for change, for change is saved. All that, all that we ever want, we have to look to keep that very virgin mind. So what has been said to us there, we hope that the cross, the church has given us. That has to be the finger, your ear of faith. That is our deepest hope. the fear of the faith. Openness is not only, therefore, the openness of curiosity, the openness of the man who walks and looks around for diversion. It is not the openness of the Christian. The openness of the Christian is the openness of faith in which he receives Seeds, Heals and Seeds.

[48:14]

The word Incarnate. The word Incarnate is full, it is full of things. Including the glory of the Curious that is coming at the end of time. Star of the Infinite. Star of the Earth, Star of the Now if we look, if we see that pain, the pain in the incarnation, we just think about that. the the word of god made plan that means uh god uh now just a microcosm microcosm god give us this piece of the world let's start uh how to play the evening coming

[49:29]

faith. Faith is the word of God. Amen. That faith, therefore, is the saints, in which are what I say the saints of the presence. That is for the death of us. The saints of the presence. Christ is the one who rules the world. He is with us. He is the Almighty. God with That means God's presence among us. If this faith, one can say, is the sense for the presence, the presence of God. It draws faith. It draws those two things constantly together. the constant, in some way, dictation of the following doctrine, the haunted doctrine, experienced in us, of the mystery of the incarnation.

[50:37]

God has lived with us, drawing us. Now this, the manifestation of God, lived with us, in time, and it is different in place. Different in the time and space. But time, time, how does it fit? What is, well, if we must say, the presence of God in time? And I would say, The prophets of God in our ancient world, through this world, speaks. Speaking is the thing which is eternal and makes God present at this moment. Here and now God speaks.

[51:38]

The speaking actually is connected with now expressing. So that is one function of faith is to hear the word of God. In that way, faith is the ear of the newborn man. Faith is the eye of God. The eye of God is faith. The ear of God is faith. That is the place to be even, now even, with my frustration and the press. And that is the other, the last aspect of the incarnation, that God not only took Christ into the entire universe, into space, where it is the star temple,

[52:43]

proceeds to find their stance over the place where the thought, where the faith, and where they can see this globe, and then at this place fall down and have their beings bring down to Now we must apply that to our lives, to our lives. In our life as well, we have to cross because we need to take a specific and specific and special place.

[53:47]

It's perfect for us that we have the vow of stability. This vow of stability that is of course significant. that put us, or that makes us stand firm and still at the place. The place is the presence of the Word of God. That we have that remembrance, that we remember that, especially now, We have not only to think about the same guy's thoughts, but we have to rely on the field, and see the power of the country. And we have this community. They are constantly a member of the binder, who first know of this, let us say, the history of the place, and of course, evidence.

[55:00]

I always try to do that with the range of what a spinning plate simply is all of it. All of it, which has around itself then a chapel, it has walls, it has a kitchen, a bathroom, an entire space around this central plate. Yes, we should think of that, you know, and we go to the church. We have these two things there. The center, altar, the place. Everything is connected to that. And around it, we have that space. That space, of course, that space for the community. That is In that community, then, you have, just as you have in Japan, you have two things.

[56:05]

You have the octagon, and you have the cross. The true cross is that, you know, as it were, you know, the conqueror's day. The conqueror's day. Two days. He might know all the rest of the declarations. And it is for us, you know, the cross too, it's that way in which we, as we are dying, die into space. So, for us, in some ways, one has to know if the world begins, you know, the level of magnification. Then you have to set up the octagon. The octagon is the perfect form, especially the gap. That is where the book, where the extension into various sections is gathered and comes to a comfortable form.

[57:18]

What they got, that means a rest. We enjoy a rest. The cross in that way always represents with it, in Peter, represents the labor. The offering represents the rest. And those two things, you should keep that in mind. That kind of thing, we carry that, that is our fault. We carry that with us. That we must save. or sometimes see the whole, if we realize that faith can always be the object of our Christian faith, always be the word in common. And that fear of our faith is made to be the voice of a good shepherd, the voice of a good shepherd to sheep and cattle. that gives the, in our eyes, the eye of our faith, to recognize, to recognize the birth, you know, in space, the birth income in this individual, then we must also realize, you know, that this kind of union of God is carried on and continued

[58:45]

in the church. I speak now, of course, not of the church as a building, but of the church as a community. Our Holy Father said that at the beginning of the Council, that the church is a hysteria. What is a hysteria? It's an earthly train, an earthly vessel filled with the divine presence. and that means with the divine being. That is the Church. So, the Church is therefore not simply an association of like-minded people, but it is an emissary, it is an incarnation. Theoretically, however, maybe we don't always realize that in fact, we must really become a way of a deep see that our being together around the altar space and this concrete being together around the altar is really and truly a manifestation of the church as the spirit not of the church

[60:06]

simply as an association, may I say, of like-minded people, of people who like one another. And I think that is one of the great functions of our faith. Faith must and will always bind together on a, say, ontological level. See the ontological. We God and earth, we God and the world is the start of being incarnated by the incarnation of Christ and which has continued through the visible church. Therefore faith be served in the visible church in the ideological presence of God. And that is also in the community where two or three are gathered together in my name. in them.

[61:07]

And that is that that's a basic cause. That's not a basic act of faith because our life simply stands on this. What we do in chapter. We do as church. We do on the level of let's say of the mysterious. Don't do it on the level of a passing experience. Don't do it on the level of a passing move Don't do it on the level where we either are, where we are elated or carried or in a, what can I say, sinful experience. It's not good. For us to be by ourselves in that way or not is simply left to our own will. We cannot get together when we feel like it. but the divine hours have their own special form and place in time and in space.

[62:13]

And we must see that it is possible, it makes sense, you know, really, only on the background and on the foundation of the incarnation. Then we discover that For us, you know, space and time are not going out of accident. They, you know, they're surrounded. But they are really and truly vessels of something of the presence of God. Something of us. That's what we call, they are sacral beings. Sacral beings. Also, the hours of them are sacral beings. Our gathering together in the church, the church itself, sacral beings. That is what I would like so much for all the whole community to see, because I have sometimes the fear you know that so in our days we pay much attention to be able to form the circuit to change and whether we are in a period there of change and maybe we are tempted either you know we can't but we lose sight you know

[63:34]

Are we ontological, what is it, theological character of what we are doing now, regardless, you know, if this already has changed or has not changed, you know, we do it now. Mysterium in that way is, in essence, is stronger than there is thought. Yes. with the eyes of our faith, we must give it. Because then it's very good also to kind of soothe, you know, our impatience or feelings of frustration that we have. So therefore let us, let us... and I would like to see that if anything, if our Savior has a mission, then it should be that it should not wait here in front of, say, the sacramentality of life, but in the life

[64:47]

or imboshable basis. On the basis of the spirit. The sacramentum is the birth of God. Continuation of that sacramentum is the visible church. And part of that visible church is this community gathered at the place where it is halfway at the time. So that's the other thing I wanted to call the attention to, and that's important in this whole context of faith. One thing that is essential for us, faith is inner fire, fire that God has put upon our hearts, through which we are enabled to penetrate through the space into the That concerns, for example, our hearts.

[65:58]

Another thing is that God enters into history through His Word. Just as He started history with the Word, in the beginning was the Word. Be it light that lightly made, and light was and then it's the level of consciousness. So, they're here, through the world. That leads into time. And that is the other important thing. See also in our, must think, must realize that the world, I think, and let's hit somewhere, the first word of it, the basic word that God has revealed to us, or is, across the divine names, the name of justice.

[67:04]

I am who I shall be. I am who shall be. The Presence and the Future, the Alpha and the Omega, It seems there is the constant, let's say, the promise and the presence of this beginning, of this presence with this people, through the ups and downs of this world. And that is that whole, it's gathered together, as it were, in one, in the Divine, So therefore, in the realm of time, faith is the gear to which the first of all of us is a gear, the divine name. I am and shall be.

[68:05]

A divine name, of course, that has been, again, has become concrete to us, risen to us, in the early come. the person of our Lord Jesus Christ. He is the one who owns, who is, and who should be, as He is repeated like that in the Apocalypse. The Apocalypse will be the identity, will be the divine name of the Old Testament, and the person of our Lord Jesus Christ. That is the voice then, see, of His speech, the voice of the good shepherd, the shepherd of the ages, the shepherd of history, the shepherd who needs, you know, his own, to have all the pastures, the pastures of God. And in that way, leads the more into, finally, into the garden, the new world, the new world that we have since, the voice of the future.

[69:12]

And then there's the other. I think that we all must say that we do as longs because they spend our hours and hours and hours. And there we have to think that very, very good. for our community, for the great people. And we are also in certain society. In my mind, the danger is not that we live somewhere here. We are dead, and I will be in the interest of seeing some people who are in the light, in the utility area of life. And thus, in that way, we penetrate them to the mystery of obedience. And this is a place where we see the way that St. Benedict has established it.

[70:17]

He hasn't established it, but that is a common principle. See that the obedience is based on the idea of the, one can say, vicarious presence. Vicarious presence. The general idea of obedience of the entire church, where the continued, first the head of this visible church, and then the supreme the idea of being in space. Well, it's clear why is he in a church, not because of all the stupidity, but because of no good, but as the successor of the church.

[71:18]

He is the stone on which I build my church and therefore he is levered, chosen by Christ as his representative. And it is therefore the base, the reason of our people's network is naturally this very way in which Christ is present among us. He is present among us, of course, to the head of the church, to the bishops, and he is the vast community, the vast society. He is there to provide for the abbots, to who takes the faith, the faith of Christ. But of course, in faith, be faith. That's the decisive part.

[72:21]

Without that, you know, it's only through faith, and faith is the eye to which we just refer to, to which we get, you know, the two things together. Divine archetype, we can say that means the Father, down to Christ, and makes the precipitate, even when asked to come. And the eye of a deer, that's what must be heard, tunes, and that's great, tunes the ear, really tunes what the word of the superior means. What is the manifestation of that word? Who is through all creation, through the Father, the Heavenly Father, the past beliefs, or the past that we wish.

[73:24]

Therefore, that is our inner relation to death. We have to penetrate, or we can say, into the of the logical religion. The logical religion, which is the staff. In that way, the superior tool is the sacrament. The cause, as you know very well, not only he, but also all those to whom he delegates, representing one way or another, and as I always emphasize, also among the brothers towards each other. On everywhere there is death. That's why I am concerned. The one whom I meet, I mean, in a Christian attitude, the one whom I meet is really the one who appears to me as the representative of Christ.

[74:35]

Therefore, I let my eyes, my eyes of faith, In fact, I wanted just to touch upon that, just let people think about it yourself. See this, see obedience as a misdeed, as a misdeed, not as a useful or not useful thing, you see, to which the, of administration. Misdeed. And therefore, simply the then it bears the truth of the entire, the order of God. All good things in that way are done under the same, under the same task. To believe, to see the powers of faith, the presence of Christ in the person of God. That is what we really live.

[75:42]

We must let the things go. Sometimes we see, sometimes we don't. Sometimes it's easy to see, sometimes it's not easy to see. All these ups and downs will always be included, starting in always use that sense in which we perceive it under logical presences. The sacramental aspect of the place in which we live and the sacramental aspect of the people with to be kindled by justice, that being filled with love for the dying people, it will shine like day to night, and will be the strongest and quietest house.

[76:51]

Thank you.

[76:52]

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