How good it is to know. How good it is to know. being preparing with such care and love and kindness, like a symbol of the hope that a beautiful gift of your powers will respond to you. We can say in some way that the best thing we can offer to the Father is the Lord.

[01:01]

The Son of our Lord Jesus Christ So the casa, I take that as a token, as a symbol, as the expression of something that is more than just a material building or a convenience with a little letter or words or dope or something in it. Although warmth is an essential part of the home. but noises, noises. So the, I thought, you know, that I would try these thoughts about the hope went through my mind, so I thought I'd express it. My gratitude to you by means of little meditations about the home, the meaning of it.

[02:13]

You know, it is this Easter time our Lord Jesus Christ has simply still built a house for us. This is the week in which the wide perspectives of the apocalypse are opened to us and we see the course of history in the light of God's loving providence and we see the end of all the ways of God in this heavenly Jerusalem that descends from above as a bride adorned for the bridegroom. And that our home has referred in these days also during our meals here. The goal of our entire pilgrimage the heavenly Jerusalem.

[03:13]

And our home is just a picture, a symbol of it. So then, let us just dwell upon and ask ourselves first, what is a home? What makes a home? We all, when we think about of the whole wide world, we think of it as a place of refuge. Because the world as it is, the world in which we live, is full of that purity and enmity which deprives man of their own. So a refuge, what is a refuge? A refuge offers a protection. Protection against enemies, against the elements, against the beasts of fire, against other men, against the hatred of men.

[04:30]

So it's a refuge, refuge of the external harshness of life here on this planet, and it's at the same time a refuge again the persecutions of men, which drive them into exile, to homelessness. So the home as a refuge offers security. Even, I would say, that the home has the connotation of salvation. It's a place of salvation. But, nevertheless, this is just one aspect of it. The home is not the same as a port or as a castle. Hence, this kind of home

[05:35]

which is at the same time a fort. Let's think for example of the early days of the settlers when they moved into this country and into the frontier in fighting with the Indians. Every place, every home was at the same time a fort. But that is evidently a passing stage. That is not the last instance of your hope. But that is not only a place where man finds security, a negative sense, therefore, but in a positive. It is the place where man dwells. And that word, dwelling, That, of course, that has many connotations.

[06:36]

Dwell, comprehensive dwell. To dwell somewhere that needs taking roots and life expanding, growing. Dwelling on dwells where one finds one's rest. But the rest is not exclusively and only a place to sleep or a place to laugh. But it is a place, I would say, a place to be. One really is there and one dwells. And we express that by saying that where one dwells, one sinks in one's roots. so that externally require a place, a place to dwell. A place, what?

[07:38]

Because dwelling includes the element of stability. The tent of the bedroom, which is put up one day and which is taken down the next day, evidently does not have the fullest of the whole. Or think of the, how would one call it, the wagon of the gypsy. A habitation which is on wheels. I'm a little old-fashioned. I should rather speak of traitors. So that is not, if it is not, fullness again of the home. Think of the dwelling boats of the Chinese on the rivers and the harbor of Hong Kong, places like that.

[08:44]

The home is dwelling in one's firmness, stability. Because, as I say, a home is where one is at home. So it's not only an expression of what's doing, but of what's being. That is included in this term, dwell, dwell. What does it include? Where does one dwell? On the place where various functions The necessary essential functions of life take their place. To dwell in, to dwell somewhere, that means that one is the place where one sleeps, is the place where one eats, it is the place where one loves, is the place where one raises children.

[09:52]

So you see right away that the way they place the whole places gives framework to the various functions, essential functions of human life. And these essential functions of human life are all rooted in the order, let us say, of value Not in the material world, but in the world of value, in the center of human life, and that is love. They are centered in love. And therefore, home and love cannot be separated. There are two concepts which ask for voluntary. And that, by the way, also means immediately that the home is the place where not only an individual dwells in isolation.

[10:58]

A bachelor's home is never really and fully a home. The home is the place where father and mother, man and woman, And that means, as you know from Holy Scripture, the whole man lives. Man and woman, father and mother, and children. So it's the place where love blossoms into the richness and fullness of the family. Home and family, again, cannot be separated. and the pattern of unity which is based again on the common classification in the same life substance. Through the love which father and mother give one another and which as parents they give their children, this love which is an ordinate love,

[12:10]

Ordinata, aqua ordinatus, that means which includes, necessarily is based on structure, authority, the oldest and the younger ones, the parents, the fathers, the heirs, the mother as the complementum of the father, and the children in their obedience as the olive branches around the table, or the fruits around the table, as we say in the psalm which describes the fullness of the family in the Jewish hope. So then, further, naturally, Where ever a home cannot be separated from love, then love is the source out of which the human values blossom.

[13:14]

The home is not only then a place where the various elementary and necessary functions of life take place, but it is also the reflection of all the beauty, the high values of the soul of man as the image of God and as the king and head of this creation. In other words, the abode is the place where what we call civilization, Human life as humanhood depends. It's the heart of human civilization. There in this home, as I say, not the elementary functions of life only take place, but also those functions that adore life. that make the beauty of life as leisure.

[14:18]

The home is the place where man finds his leisure, and where man plays. But not only play, but also teaching, what we call education. That means the forming of the young, growing human heart, through love and also wisdom of the parents, takes place. So it's also a place, therefore, of the formation of the heart. Therefore, the home is deeply human. That means an expression of the beauty of the human soul. This beauty of the human soul shows in order. In the year which is opposed against neglect and carelessness.

[15:22]

which fights against dust and dirt. Cleanliness. All these values, virtues, and states belong to the form. Positive. A place in which art, as man's most noble expression, can Home is distinguished and receives its mark by what we call the taste of those who dwell there. All those concepts that you see wide open are specifically human. They have nothing to do with reality. A bird, yes, builds a nest. But what is a nest? It's not the place where the totality of life, the for one another and with one another, takes place.

[16:30]

But that is the home. In the home, one lives for one another. One lives with one another. And the things which are needed in this process of living through and with one another take on something of the beauty and of the initiative and of the creative, loving human way in which he stores things that he uses. The home is the place where one gives to one another, where gifts are made and given. And all that is there creates then what we call the home as the heart of human civilization. But further, the goal then has the tendency to extend.

[17:36]

It is really a little world by itself, and therefore is not only confined to what man makes or builds, but it also takes in a certain bare awfulness. and with an inner logical tendency, takes in a little, let us say, a little peace, a templo, a little realm of this creation. And the home, therefore, is surrounded, it is instead, you know, just isolated in this world. But the home is really at home in this, and therefore surrounded by a part, piece of this world, the garden. garden which, with its flowers, gives the value in which man moves as the head and king of this creation.

[18:38]

When this man loves flowers in his home and around his home, it's a symbol of the peace which is there and which makes the beauty and value and richness with of the whole. Peace. Peace as you know the integrity and wholeness of life and man this integrity and wholeness of life is not there without man taking into his value also this soul, this earth, this creation. So you see that the home has a universal extension. It grows into man's little world. My home. But then this peace, which organics, which the whole, with its flowers and its garden, that it sits as a center, it does not come and cannot be built from without.

[19:56]

It comes from within. The home is the creation of man's heart. Because it is the heart, the inner center, where all the threads of man's life, of the body and of the mind converge. There is the place from which the home is built. And that peace, that totality, the holiness of the world is the expression of something deep, interior, in man. We call it the heart. It comes from within. It cannot be the result of some external catching together by external things. People cannot make a whole by buying this nice piece and buying another nice piece and then putting them all together.

[21:05]

That is not it. If the whole would not have a soul, If with all external possessions, the heart would be lacking. Therefore, on the other hand, the home is where the heart finds its rest. But if in order to be this, Heart himself has to be anchored interior. It has to be at rest. So then only it can build the house. So therefore, man's heart is restless until it rests in God. If God did not build the house, man would work in vain. House is not only a word that comes and is built from within, but it is built really above man through the grace and love of God for man.

[22:20]

God is in the house. Man's home really is the house of God. God dwells there first. When Jacob, who is the father of the whole, in the Old Testament, as in the past we have said very often, when Jacob found the place, the place of Israel, which is symbolic, and he said, he claimed, this is God's house. and the gate of heaven. And that's exactly the last essence, when I say puncture out of hole. It is God's hole and the gate of heaven.

[23:25]

God's hole, it comes from God. God gives that peace. God gives that rest. which the heart needs to build the whole really from within. Therefore, the home of man is God's house. God will it. But at the same time, it is also the place where man winds into heaven. It's the gate of heaven. The house of God and the gate of heaven. It is the place where man, as he works his salvation, is the ritual. And that brings us then closer to the inner connection which there is between, now let us put it simply this way, between Easter and the house.

[24:30]

Easter is the basis and foundation and the source of the prayer for the Christian. Why? Because in his life he had God's love. He said that the Son of God becomes man to dwell among them. They are the dwelling, but the divine in dwelling begins. And there this man, Son of God, made man to dwell amongst He dies for us. You see, if you think about the home and the nature of the home, I just say again, the home is a place of security. The home is a place of peace. The home is a place where the human heart takes roots.

[25:38]

Now, if you think about it, you say, Where is, for man and for the human heart, the possibility to take root, to find peace, really and truly to win? Only there, where the Father, God the Father, of this whole, of the whole high school of this creation, where God the Father sends his Son, there is peace. And when this song dies before us, then we know that dying before us, that means loving us until the end. Now just think about it. You are and we are being loved until the end. That is, of course, the home. That's the place where we are at home. And so, Let us take and conclude just with this thought for today, tonight.

[26:50]

Tomorrow I invite you to listen to the lessons of the Apocalypse and see the responsibilities of the heavenly Jerusalem. Let us think that that for us are not only dreams, but a tremendous, the reality of our And this kept me in Jerusalem, which we see through the visions of St. John. It's a reality already here on earth, in our own home, in our own monastery, in this place, at Mount Sinai. Let us think why it is so. Because God has saved his soul. And he became one of us, obedient unto the death of the cross. He loved us therefore unto the end. So only there we can find our rest.

[27:51]

Because wherever we, with our own efforts and our own strength, Where we are concerned, you don't find rest. We are afraid. We live in fear. Think of it that you have celebrated Easter. That was the greatest event in the course of this year for this community. This celebration of Easter is not only a liturgical function. You know that. It is not only the way we celebrate. We ask now to celebrate a beautiful holy week. And then everybody says, yes, it must be beautiful. The singing must be beautiful. The ceremonies, you know, were executed. Everybody was eager to hail Johnny and to make it a beautiful celebration.

[28:59]

But think of what in this external form, what really has taken place. Something that you cannot bring about with the most beautiful singing. You can't bring it about with the most beautiful building. or with nice vestments, or with anything that your industry may provide, nothing. But this painter is a son, father, coming with one of him, died from loving you until the end. That is the heart of Easter. And that has taken place in mystery. But now, there's also a thing, and maybe this is a good time. You know, we have now a little distance from this Easter celebration. Holy Week is two weeks back. We may think that we should think now.

[30:01]

Are we still at least the effectus, the inner reality of what we celebrated in the stereo? Because that's what we prayed for. that what we do in mystery may be fulfilled in power, in reality. Now, is that still, is that so? You see, what do we say if we pray for this? What is done in mystery may be fulfilled in What does that mean to us when we translate it the same into the terms in which we live and in which we cling? To my mind, it really means this, that we are ready and that we get to the very bottom of our heart, that we recognize that Christ died for us.

[31:13]

That this was a necessity. That we could not be redeemed without him loving us utterly. So that we really needed, and I ask, and need redemption to be redeemed. To be taken. To be taken in. I mean into God's heart. Into our eternal home. And then to the bottom of our heart. We will be. Let us think about it. And then the other one is, and we are ready. And we are happy. And this, you know, this redeeming God, this day has taken place, not only for us, but as all Holy Scripture and all the fathers of the church say, in us, has taken in us.

[32:30]

We know when Christ died. And so out of this dip, out of this area, a completely new blood happens. And that new blood is God's end. So in this way, as he began, let us try to translate it to some psychological terms. That is the first thing, is the beginning, is recognize our absolute need for God's absolute love. The second, let us realize that this absolute love of God has taken place, has taken place in Christ on the cross. And for us, here in the church, in God's house, it has taken place before us, before our eyes, in us, with us.

[33:45]

So that therefore, we, out of this, certainty of assurance which we receive, for that is God's death for us, God's death for us. And out of that that comes our jubilant, wailing, yes, we are willing to receive. This you allow for us. You offer to us, you offer to us your absolute, eternal, never-ending fatherly love. You offer us that we can become your children. How do we become your children? Not through any acts of virtue, not through tremendous concentration of devotion, not through any act of our industry, but simply by saying, yes, come on, we want to be your children.

[34:55]

And that is the beginning of a new life. That is then, that is then, a life that then can develop, that then can flourish, and so forth, in the home, in this home, in this community. So let us think of that. That is the source of all peace. That is the source of the whole and of whole life. Realization of our absolute need to be the deep. But then you must also think, and of course assume, as you, for example, in acts of enmity, or of jealousy, or of vain growth, or of disobedience. Pursue, for example, your own aims at the expense of the whole world.

[35:58]

Because with that, you will still, through your own fault, deny what has been given to you. And therefore, as soon as you realize it, you must be wide awake, start again, and still go, Heavenly Father, I want to be your child. Always a new beginning out of this absolute death that Christ dies for us, in whom we die and with whom we are healed. And that is our security. Our security is in this, that we know that this love is stronger than anything that we in our human establishments could do against it. It's stronger. And therefore, all there is a possibility of.

[37:02]

always beginning of a new beginning. You see, that is so important because if you look at the whole and what it does, you realize that the whole has two elements. One is the love of father and mother for one another, but the other one is the love of the children. And the whole is not essentially and only for father and mother, but it is for the children. Because the home, and now just think a little, if it is not true, if the home is more a home for the children who grow up in it than for father and mother who through their efforts have beat the hope in his material external life. Home is essentially the place where the chocolate grows and blossoms.

[38:08]

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