the theory which really is the expression of what God is to us, you know, the free, the confession, the outpouring, the acknowledgement, acknowledgement of what God is for us, then what we owe the theory, what God has done and is for us, And what we owe to God. Therefore, it can be all these various things. It can be thanksgiving. It can be a confession of guilt. And the praising for what God has given to us. Thanksgiving. Or the acknowledgement of what we owe to God. confession of guilt.

[01:00]

That is the two aspects of confiteri that St. Augustine already had in his Confessions. Therefore, the Confessiones of St. Augustine have the two things, you know, the public acknowledgement of his sin, of his own nothingness, and the Thanksgiving to God for what God has done in him, to him. Confess you. That is what you also, I mean, see that the, as any spiritual teacher, also the rule of St. Benedict is called, that is the idea of humility. the fact that the chapter of humility, on humility and the rule of Saint Benedict precedes the divine office, you know, is just this idea of the confession. We confess you on our part that we, in relation to God, are debitores, debtors, that God is the saviour, the one who forgives.

[02:13]

That is the essence of humility. The evil that you do, attribute it to yourself. The good that you see in yourself, attribute it to God. That's the essence of confessio. That is the whole of confessio. Whatever you see evil in yourself, attribute it to yourself. Whatever you see good in you, give it to God. That is confessio, that is really total. You have to try it, you know, to give any kind of word. I mean, the word confessio and the word confiterio really seems to me absolutely essential for the expression of that word, that concept of the Old Testament total. It's not only thanksgiving. but it is also that recognition of our debt, a recognition of our debt.

[03:28]

It's nice, I mean, just an idea, but in the Jewish, present Jewish, Jewish tradition, This psalm here is the psalm that Adam sang. First Mormon obligation. To announce in the morning your mercy and your faithfulness through the night. Now that's what we have, the two. It is the morning and the evening, the day and the night. The day is made through God's mercy. The night is made by His withdrawal in which He tests us.

[04:30]

There are the two aspects of God's dealings with us. Day and night. Day, where the Son of His mercy gives us life. Night where the sun withdraws, as the prophets always say, for a little while, for a little while, in order to test us. During the day, the mercy shining upon us, we see it. During the night we don't see it, we trust in the faithfulness of God, the loyalty of God. Veritate in puram prapoctem. In dec accordum psalterium cum candigo inciteram, that dec accordum psalterium, the ten, what is it, ten strings heart, the ten strings heart is

[05:32]

At least my friend Samson Rafe Hirsch says, you know, it's the symbol of the perfect universe, the messianic time, messianic age, that world which is as God wants it, where all the Ten Commandments are completely fulfilled. Jewish life. The Ten Commandments, each commandment is a strip And when all the ten commandments are being fulfilled, what results then there is the ten-stringed harp of this cosmos. The world as God wants it. Because you, O Lord, you have filled me with delight in your creation, your works.

[06:37]

Then all you see, that is the confession for what God has done. Then there is an incision, powder. Then comes a new paragraph. You see, sometimes these things just, you know, the verses, as we have in the world, do not always follow the real, you know, real division. Then comes after the opera come the quaggitaciones. After the opera, the cogitation. First, this whole visible cosmos, then the cogitation.

[07:47]

Now, the cogitation, that is God's thoughts of salvation, his designs of salvation, his designs, as we can say, of judgment. Saving and nourishing. That are the cogitationes. Cogitationes is what is hidden in the heart of God. We call it, with Father Bruegger, mysterium. The mysterium. That is mysterious, what is hidden. The operandi, they are manifest. We can see them. That's the visible letter that God has written to everybody who just opens his eyes. The order of the scorch marks and all these things. But then, comes the cogitationes. The cogitationes are the hidden intentions of God which he follows in directing and guiding the history of man.

[08:56]

They are the cogitationes, I'd say, the answer to man's fall. The fact of man's fall, why? For what reason? That is a mystery of God's heart. Then the return of man. Then the fate of the pious. The fate of the prosperity of the godless. The sufferings of the holy people. study, all that are the cogitations. They are the mysteries of God, God's mysterious intention. The full absconditi are seculis, well, hidden from the ages. And there it is. Facts and cogitations. Your thoughts are too deep because it's mysterio.

[10:03]

It's hidden in the heart of God. The Recipient's non-cognoscent. The uninitiated, you know, the beast cannot see. As Gnosis, you see, there is that. Gnosis, Gnosis, Prohitio, is the entering into these divine intentions and thoughts. Because we have Psalm 91 of pride. You see, these mysterious things that one does not know an answer for. When, for example, the sinner spring up like grass in spring, you understand, enjoy themselves, live for the prosperity of the sinner.

[11:16]

that are the two kinds. That means the sinners and the tyrants. I mean those who use their power for their own purposes. That is the wisdom, that they really all perish in saeculum saeculum. You are the highest artissimus eleon in aeternum, forever. That is infinite superiority to all these turbulent planets. tortured, crooked ways of mankind and of the sinners and of the violent, those who abuse their power.

[12:22]

All the sinners, they all will be dispersed. They will go, disappear, vanish into nothing. et exaltavit us ecudini chronus quonum eo, of their corpse then the triumphant song of Visatic, of the just one. Et senectus mea in misericordia uberi, et espexit oculus meos inimicus meus, et in insurgentibus re malignantibus audiet aus mea, justus ut parma florebit, that is the confession of the just war. . The Just One and all the Just Ones plant a tree.

[13:37]

They are planted. That's always an activity of God's. The gardener plant a tree. It's also paradise was planted by God. So the Just Ones are planted as God's garden in domo domini, in the house of the Lord, in the temple, this symbol and anticipation of the new creation, in atris, in the courtyards, of our God, dei nostri florebunt, ad articulti clabuntur in selecta uberi, et bene patientes eruntut annunciant quodiam rectus Dominus Deus. Therefore, in the courtyards of the House of God, they bloom, and they will still grow in their old age, and constantly they announce, and then it comes, they confess you,

[14:52]

So that is that, the goodness of the good, of the confession, of the token. Then Psalm 92. Now, we cannot go all through this, but now I want to call your attention to 92. That's now in the first nocturne of the... You notice that you said there's 92. And you take... Ninety-five, cantate domino, canticum nobum. Then you take ninety-six, dominus regnare, e frute terra. Then you take ninety-seven, cantate domino, canticum nobum.

[15:56]

Then you take ninety-eight, dominus regnare, vira scantio populi. Then you take 99, . So it's in some way a constant alternating between the manifestation, the proclamation, what we would call before all the people, the declaration of the fact. of God's kingdom is there, because that is the meaning of the Sabbath. The meaning of the Sabbath is the presence of God's kingdom in his Ecclesia, his church. And that is also here, you know, you have that constantly, these two things, you have first, let us say, the gospel, the tithing,

[16:57]

The preparatio, you see, that statement, solemn statement, God rules, God is king, and it's the presence of God's ruling, saving power is manifested. And then the cantata domino cantico, no, the answer for that the presence of this kingdom becomes a reality in the hearts of the church through that cantata domino carnicum. Therefore, the answer to this one could always, as many commentators do it certainly rightly, bring this in contact, in connection, with the old New Year's Feast. That's one of the oldest Jewish feasts, the Feast of New Year. That, of course, had a great, in all the oriental religions, a great role.

[18:03]

The New Year is always the proclamation, I mean, the New Year politically, let's say, anniversary or so of the kings uh what is it uh the kings and you see the years the years in the oriental uh you know history the years are counted formally as the the enthronement of the king so that the new year is always the celebrating of the anniversary of the enthronement of the king. You have that today, you know, too. I mean, there are people, you know, like Mussolini, you know, there was always a new year, you know, this is the year 10, you see.

[19:04]

At that time, he had a scepter to the throne, you know, here. The marches to Rome, you know, that was in all monuments. So what I wanted to say, that is the common oriental custom. All that years are not counted as we have. We count the years from the enthronement of the Lord, the curate, Jesus Christ. but of course the earthly things are counted according to the enthronement of their king of their Augustus or whatever it is or Mussolini or dictator so that you see the new year and the enthronement celebration are identical and so it is here too in the year

[20:05]

In the Old Testament, the beginning of the new epoch, of the messianic epoch, is, of course, the enthronement of God. So, therefore, that is the content of this song. You have the announcement. There it is. God has ascended to God. And then you have the answer to that, what we call the , the tribulation, the acclamation on part of the people. Of course, the new epoch, I mean the beginning of God's kingdom, is answered with the new catechol. The messianic age, the new age, to the new age belongs the new catechol. New age. is filled with the new Capricorn, as we now think that sometimes, isn't it, in our own thing too.

[21:12]

Well, it's every historical epoch, and as long as such an epoch keeps its power, its spiritual power, you have something, you have a song that goes with it. The Marseillaise was the end of the Ancien Régime, and the beginning of the new regime. And the song of them is the Marseillaise. And as long as the Marseillaise is sung, that age continues. Essentially, it's true. That's the idea. Well, no. Every epoch has its song. And so the messianic epoch, the new epoch, what is signified by the Sabbath as the day of rest of perfect salvation, that has also its song.

[22:22]

Therefore, you have on one side the repeated statement, Dominus Magnabit, And on the other hand, cantate domino, canticum non. And it's beautiful to realize that, because there you see what a tremendous meaning the divine office has. The answer of the ecclesia to the presence of the curious. So, dominus regnaris. Yahweh malach. God begins to rule. God has put on beauty, splendor. And that means, of course, that the glory of his name is announced, spread. in which we read it in the spirit of the New Testament, our Lord Jesus Christ, Christ's ascension, the right hand of the Father, his resurrection, his ascension, his exaltation, which then would be the Holy Spirit.

[23:49]

Now, that is, of course, here that is... Usually, our commentators would refer a thing like that to creation. That I doubt. I would say that this here is not, for that matter, a cosmic statement. It is a historical argument for marital obituary. This obituary is, in Hebrew, is man's world. It's not the cosmos as a physical entity. but it is the word of man, mundus, what we call mundus, all the world, all the starry, so, because that is the characteristic of the messianic time, all the jewels, therefore, for us, the messianic time is the time in which the power of God

[25:11]

establishes the whole of mankind. For before, you know, this whole thing there was, for the messianic age, this whole thing was like an ocean. You know, the Gentiles, this whole world of the Gentiles, it's like an ocean. An ocean means chaos. From one, as St Paul says, by the wind, drifted into, pushed into this direction, pushed into that direction. That is the kind and the way of water. Water always has that. It follows the wind wherever it blows. So, by every wind of doctrine, pushed here, pushed there. That's all the whole thing here. world of the unredeemed mankind.

[26:14]

But this now is established. If you read, for example, the letters of St. Paul or the letters of the apostles, you will find that one of the characteristics of the messianic age is that The Holy Spirit gives solidity. Incaritate, radicality, and fortality. Solidity. That's where our word confirmation comes from. Confirmation. Confirmatio. Confirmatio is the sacrament of the Holy Spirit. It is the same. That is man's world, which now receives solidity after before, after, on, after, up, down.

[27:25]

We don't come away to a now solid, Parata sedestua extum. Now, from now on, extum. From now on, your throne is founded, established. Assecuro tu es. Because you, this Yahweh, is for eternity. Has eternity. So then is the first part of the psalm. And then comes the second. By the way, it's also beautiful, you know, to notice in a psalm like this, when you pray, dominus regnavi deco angulus. That's the proclamation. The proclamation. But then that proclamation goes into prayer. Parata sedes tua exto, a seculo tuae.

[28:26]

See, the one who proclaims himself becomes a member of that Congregatio, that Prince, which confesses, acknowledges, in a personal way, as a living person, this kingdom of God, a heart, as it is, to a extreme, as it will change from the third person to the second person. changed from the declaration of the fact to prayer. Then comes the next. That is now retrospect. That is really retrospect. That's the past. . It's so wonderful, you know, the enthronement of God.

[29:30]

Here's ascension, elevation, the throne is high. It is enthronement, you know, here's an elevatio, illegitimate one. Here comes the spurious elevatio, of pride, of rebellion, illegitimate, of refluming of the waters. And there's a distinction between the Flumina and the Maribeth. All the waters, the Flumina, for example, Assyria, you know, is compared in the Old Testament to a mighty river. And that mighty river grows and grows and grows. And then it floods the whole country. It comes from Assyria, it comes down from the north, and it floods, for example, Epstein. And only Jerusalem, a little island, is still standing out. So that is described by Isaiah so beautifully in the 8th chapter of Isaiah, where he describes the river of Assyria.

[30:39]

It's rising, rising, rising, carrying with us all the rest and remnants of these little nations, tribes, and kingdoms. that are the nations, pagan nations. That means the tumult, you know, the roar, the roaring of many waters. So that is the rising flood. which preceded the proclamation of God's kingdom. You know how that is described in the Apocalypse, that before the final victory of Christ, Christ himself had described it, you know, cleansed, comforted, and one nation will rise against another nation.

[31:52]

And it's that description here of what we call the messianic... What is the messianic... The messianic... What is... The messianic... That is the... You know... tribulations tribulation now you know what the apocalypse will be tribulation it helps to Now, that is here, you know, this is the description of the tribulatio manga, which precedes the messianic age.

[32:57]

But, of course, it's not only one, as I say, eschatolonic invention, the rising of God, in other words, described by Ezekiel. Tremendo. Like a miracle. Exor, the Elationes Mars. All these rivers, you know, go into one ocean and it's the kingdom of the Antichrist. Elationes Mars. They all get together. But then this beautiful antichrist is again. Mirabilis in altis, Lord. Tremendous are the risings of the ocean. All these rivers get together, you see.

[34:17]

Mirabilis in altis. Wonderful is God in altis, in the highest. Testimonia tua credibilia factus. And so, therefore, is the victory, the victory of God, king over this last anti-godless rising, uprising. Then, testimonia tua credibilia factus. And by this, all your testimonies, that means all Whatever you have predicted and shown in your precepts, in the various rituals, testimonials, that means that, for example, what is a testimonial in the sense in the Old Testament is, for example, the commandment of the Sabbath itself.

[35:28]

It's a testimony. I'm always opposed to these terrible Gentiles mixing up all these technical terms and just saying, well, we all mean the same. Therefore, we can't begin to change. Let's be slow and careful about it. Maybe it isn't always that way. Because each one of these terms, testimonia, electiones, judicia, pages, all they all have their own, let's say, technical meaning. So the testimonies are such laws which derive their importance, validity, from their meaning, from their signification. And that is, for example, the Sabbath. The Sabbath law is a gedut, a testimony. It points to something.

[36:29]

It's a symbol. and therefore credibilia tua facta sunt nereus. See, testimonia tua, therefore your testimony, as for example here, it's the question of the Sabbath, you know. This Sabbath, Lord, you know, now we see how true it is. Credibilia facta sunt nereus. Has been verified. Has been verified. Et dormum tuam, and your house is truly a sanctuary, O Lord, you know, for the rest of time. So that is the last, is the establishment of the sanctuary as we have it in the Apocalypse. Whatever it says, you know that.

[37:31]

There is no special thing, you know, but the old woodland is. That's what it means. Good. Now, let's go. Five, six, seven, eight. Okay.

[37:58]

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