Ladies and gentlemen, ladies and gentlemen, what was it? This word should be to us today. Inspiration, the guiding light for these three days. In this first meditation, the first day, let us pray. Under the guidance of divine wisdom, as it is given to us in Holy Scripture, think of it to the power the true nature of that evening, the evening which settles to offer, not only over the individual soul, but also over the whole of mankind.

[01:14]

That evening, however, that settles not without, the word of God, the Son of justice, settles into death. In order to just give you an idea of what I'm thinking about, I want to just tell you of some of the evenings that Holy Scripture describes. If you find at first, writing the second verse already of the first chapter of Genesis, the description of the chaos that the earth was bay and void, empty, and the darkness covered the abyss, and the Spirit of God

[02:30]

hovering over the waters. That is the first description of that evening, with which really the whole story, history of work of redemption, begins. But this first description is only a hitting a recapitulation of a whole wide chapter of human history. And what is described there in all post-mythical terms is then the dawn in the course of history realized, or let us say encountered somehow in concrete events And the first of those evenings which overshadow man certainly is that evening which is indicated in the third chapter of Genesis where we see God walking in the garden at the time of the evening breeze.

[03:58]

That was the evening which started at the moment when the certainty of serpents worked, as it were, its way into the innocent, unawareness of Eve that began to destroy fullness of light it's to the delight of the first human couple till the Garden of Eden. So then there's another evening just as in this first evening God walking in the breeze which reminds us of things of the spirit of God hovering over the waters.

[05:05]

At this first evening of creation, walking in this evening breeze, he calls out. In that world, which clears his darkness like a lightning, wear up. That Christian of the night there is looking for the love's sheep in the darkness of the evening of them. Adam, wear up. And that same call is with a significant nuance repeated at another evening, the evening which settles over the second generation.

[06:17]

I mean that generation which we now have not husband, one, in their mutual relationally order, but later Eve, But when we have two brothers, the second generation, but the parents, but the children. Two brothers, an equal, as far as alien is God's sake, and an equal as far as its character, natural indolent talent is God's sake. That difference there looks far as orders, authorities, Cain and evil, the bare two evil examples. Over there, the Cain, the Cain's face is big.

[07:27]

People can see how the certain things where darkness takes over. Because as our Lord said, your eyes, not as your eyes light, your whole world is light. That's the description of the day. But the evening is when the caves fall. When the eye is not good, not light anymore, when any of the shadows destroy us that sincere and simplest lucidity of the light of the human conscience, the inner. I think there is an allusion to this, even in that faith that overcame our Lord's sins.

[08:40]

To those laborers, individuals, who are overconfidently well by the importance of their work, Just as kings. And who then do not agree? Murderer. That calling of the flesh that is murdering. That murder. Say, now we have labored so long. Yet these here come into the victory at the last moment. And they receive more relatively than we do. against your justice. One sees the baseless calling, and that darkness of murdering overtakes me. Now the Lord says, as long as I am good, that is the voice of the sun heals the dead.

[09:55]

Why are you in So then at the evening of evil, at camp, that is the evening of jealousy, that's the evening of wild, exclusive competition, which destroys humanity, and therefore bonds the waves of the sun, not just May be that in reference to this deity, our Lord said, if you go to the temple in order to offer sacrifice, and you remember that your brother has something against you, first go and make peace with your brother, and then come and offer you sacrifice.

[10:57]

Maybe these words are in allusion to this first pair of human prophets. So there is another evening. The first evening I spoke about is that evening which sickles over men because He does not listen anymore to God's clear word and commandment to give up a little thing to eat from that one tree, that whole abundance of the garden of Eden. It gives them here then to the temple Interpretation, misinterpretation of a serpent.

[12:06]

Oh, he told you, am I right? You should eat of any of these drinks here and there's no one will be done. And he gives her dinner to that and gets involved in a discussion with the dead. And then she's teased in her own ways in that act of horror. Maybe it isn't so bad. Maybe we cannot trust the Lord of paradise the way we did. Maybe he's holding, keeping something away from us. You see, there are the simplicity of obedience, his being. corroded. Then she takes and she eats and she gives to Adam and he eats too.

[13:14]

That is that old veil gives, the relinquishing of water, not following the clear voice of the divine commandment, substituting one's own wisdom for the divine wisdom. And the one who is not installed by God to represent his authority becomes the one who leads it. And the one who has must lead the mission to rule will enrich this mission and follow up. the one who has no authority and dedication, and he eats too. And then in this vagueness, they suddenly see, conscious, tailors them, hear something is wrong, and then comes the reaction,

[14:26]

because I don't, we hide it. You see, all that are the reflections of the subtlety of the serpent that has replaced the truth, confidence in God and the truth emanating from God, and they hide themselves. That is the vainness and that's the emptiness And there is that property of the darkness over the abyss. That means over a state of mind which falls down into the deep. It's just not ever lived. In Cain and Abel, we have something different. There is shepherds.

[15:27]

There is violence. There is an outburst of destructive power. And that are the waters that cover the abyss. There's another evening, many other evenings. There's the evening which settles over the whole human race at the time when I think it's described in the sixth chapter of it when the heavenly ones and the earthly ones mix when all the borders all the barriers have been drawn down the order which separated what is above from what is below is destroyed.

[16:34]

And the key word of this evening which settles over the whole of mankind is perversion. Perversion. And that key word perversion is other by the divine voice, which declares the one, knowing as the one in whom God is well pleased. The Savior, and this one in whom God is well pleased, receives then the plan that he's done of a building of the ark which will house the remnants and tarry over the waters of the flood.

[17:40]

Therefore, this conversion, these staring down of all barriers, through the inordinate hashtags and lusts of man, answered by the commandment that we may call of edifying, building the edification of that boat which thing carries the rest of mankind, the chosen ones, the redeemed ones, over the planet into the morning of a new order, which then is suddenly opened by children with the sacrifice upon the first altar built by him.

[18:41]

There's still another evening, and that's the evening of pride. That is then when mankind, again, will only get to amass and therefore becoming conscious of their strength, resist the order to disperse and get together in the supreme effort to make a name for himself. At that evening of the tower, where man wants to build up a thing, but out of his own power, and stands a tent in that evening, feels as well

[19:45]

turned into a divine by the divine birth, let us descend. Let us descend. Into that of evil of rebellion, he saves the Lord who is not envious of his position. Just as in the beginning, God walked in the evening breeze, in paradise, and took out where the Lord was hiding instead. Just as in the evening which, separate from mankind, the catastrophe which preceded the judgment of the flood, God spoke to Noah the word in which he communicated to him his a divine, constructive desire. So here in answer to the upheaval, the building of pride, that saving the key word is uttered, elect us this.

[20:58]

So we see in these evenings that we have described by the divine word in the first 11th chapter of Genesis, which in themselves are the way renewed for the history which then involves, in the moment in which Abraham is called for, out, into the country that's promised to him. And these things that we see there, all the various powers of darkness are described to us to which we as leaders are subject. It is really an opening of the depth of the dull possibilities of our own soul. The difficulty which destroys the confidence as basis of obedience.

[22:08]

That God of evil power, jealousy, murmuring, which destroys fraternal, the God of unity among men. That perversion of lust, which tears down all barriers, and which is answered by the word of building, the church. Dear people, our tribe, which tries to compete with God, answered by the same people, let us listen. These evenings in the Sears, Paul, thus they a Wonderful revelation guided life freely into the depth of our own soul.

[23:16]

Therefore, a light for that conversion, which every evening that settles over us requires. But that's how not the only evening Scripture speaks about. There is the evening that later on, for example, in the history of Eva, you remember that in the fiftieth chapter of Genesis, when the struggle is taken and the great fear overcomes Eva. And there he sees the eagles trying to take a hold of a sack of covenants that he had just been offered.

[24:21]

And the darkness and horror that seems where Bohemus revealed the great mystery of the Amazon. That's the 15th chapter of the Book of Genesis. There's another evening, that is the evening of Jacob, who then goes into exile at the moment in which he has arrived at the borderland of the promised home, overcome by tiredness when the sun is suddenly steady. in discouragement, when he puts his head upon a stone, the only thing he has there, giving him, let us say, an inkling of a resting place, a substitute for resting place.

[25:36]

But then there, the darkness of comes in, Heaven is open, and the ladder cares to him, and angels ascending and descending. It's still not an evening, and then I would call the evening of despair. It's the evening in which Jacob prepares for the next morning, meeting his enemy, his brother Ainsley. And then when darkness echoes over him, again fear overcomes him, and he is attacked by the angel, and he arrest the angels who died until the sun rises. Maybe on those evenings we could still speak about

[26:39]

But I would leave that to your initiative and I would ask you, why don't you yourself go through the pages of these sacred sins while at white days that the light has given us, that the darkness of our own souls may be revealed to us. And then in this way, the way of home may be made here. And I assure you, you will find one iniquity after the other. And each one of them has to tell you something about yourself. But then when you go through all these pages, then at the end, there will be lots of fun tonight. And that evening, that is the answer, the divine answer to the first evening we have been spoken of.

[27:45]

That is the evening when the Lord, knowing that an instinctive thought the Father, knowing that he would return to the Father, loving his own where the word got to the end. He celebrated with them that holy meal in which he gave his own body and his own blood as the new fruit from the tree of life to those who were gathered round him listening to that life-giving word that he put into their hearts as well as a precious, last, brilliant testament. These sermons at the Last Supper, in which the Lord really broke bread with his disciples, in opening the whole depth of his heart, and revealing to them the mystery of his divine love, that he sent him back,

[29:01]

There is the evening meal which, happily shall we say or answer, that first bloody meal in which Eve had taken something that she was not allowed and given to Adam and Adam took it and later found all kinds of excuses why they had drawn from the light of the divine remembrance. My wife gave it to me that you would have given to me and you would have given to me as a helper and therefore I took it and I ate it. A thing which is again so full of falsity and vagueness shows to me What extent do we can go in order to try to excuse ourselves and withdraw from the clear light of divine truth?

[30:16]

You have given me her as a helpmate. She gave it to me. Why shouldn't I eat that she gives it? That vagueness that is stored from an order that has nearly been restored at the last supper, where the new Adam, our Lord Jesus Christ, himself firmly, eternally, essentially rooted in obedience to his Father, from whom he proceeded, and to whom he returns, describing that wonderful circle of divine obedience, of the divine birth, divine truth.

[31:20]

From him I come in obedience, from above, set to those below. Loving those who are in the world, that means those who are out of the Garden of Eden as the consequence of that was born. I loved them unto the end. I went to know you briefly in the triumphant whole comic of the strong who after the will of the fire that returns in a glorious last, final ascension. Going into the deep, but returning from the deep, it returns every breath. The eternal solidity of the throne, of the power's womb,

[32:23]

And this new Adam, moving like a star, is a perfect servant of obedience. He then is the one who becomes the boastful, who clearly presides at the supper, and who gives himself his own body, his own blood, gives it to the New England, took the occasion to the Church, represented in that group of the disciples, apostles, who, listening to Israel, then proceed from him in this accomplishment, find, and in devout, equation, and humility, that food that has been food of the angels and now becomes the food of those who are here in the world but are away.

[33:39]

This last step of this evening is also the answer to that second Even in that I saw a signal over Cain and Abel. Because in the shadow of that darkness of Cain also, there's a warning signal as a terrible joke of that possibility of betraying God that's always and always Betraying God for the sake of our enemies and jettisonous and efficiency, we have Judas as captain, we have the voice of the serpent there as Nazca, that gives it into the heart of the traitor to Salem, his brother.

[34:50]

the brother of brothers of Lord Jesus Christ. And he goes out into the darkness, out of the confidence of the humility of those who are gathered together around the Lord's table. So then this beautiful scene then of the last supper is also when I set the answer. That's even in that sector over Cain and Abel. Because there at this even they receive the shepherds, the good counsel, the one who is not a match of dollars, the one who does what he does, not for the sake of any other game, as Cain. But who is the second able, who gives his own life for the sheep, the good shepherd, the one who we have celebrated this morning at this beautiful mass of St.

[36:05]

Thomas' cattle. That shepherd forgives his own life. He presides at the evening ear, the last supper, in which that wound, of hatred of the three brothers is finally overcome here by the total self-giving of a good shepherd whose infinite love is able to gather us all together around him in the unity of its selfless should not. So rightly, our sisters in Christ, you see that the meditation of this evening and spare of its manifestations and the going through the pages of Holy Scripture until we come to that divine answer which was done on just this

[37:19]

Like with this consciousness. Sheds into the evening of man's day. Calling us all to repentance. Calling us the devil's confessions. God returns. God descends. God then turns to us. To give us life. gave us two conferences, if you copy yourselves, a place in reality that your whole people, as in unity, will rejoice in you. Joy is only there, where starvation is measured. That is the reason why That joy was every turn that lived mankind.

[38:22]

When man turned away from the truth of God, Adam, and when man turned away from the love of God, in Cain, that evening destroys the joy. But the evening in which our Lord Jesus Christ saw justice, sitting into the darkness of death, gives us himself, his own body and his own blood. That is, the evening which restores joy to us. They use a good absence, a breath to our great heart. That is the reason why this morning in celebrating us so embarrassed, I rejoice in so much in your own participation. in your coming, answering, answering that divine appeal, and then coming and bringing your gifts and beyond.

[39:30]

See, that is the overcoming of Adam and of Cain, and the entry into the fullness of obedience and divine truth, which is expressed in your arms, a clean year and a jubilant cancer. Amen. Yes. And it's you bringing the gifts, the gifts of brotherhood. Thinking in your own hearts, thinking in your own hearts, the Lord invites you to bring these gifts. Because they have nothing against one another who are in the peace of Christ, who are redeemed from that imminent mission that has destroyed the world of unity between brothers. In you it is restored and is the expression of this God-given unity you come into your gifts.

[40:40]

And you will see them this drop of water, this little token of your own voluntaries, your own goodwill. You will see in their backs, the body, and the blood of our Lord Jesus Christ. That is, the garden of evil for you, here in this valley of tears. The light of Christ, luminously, Deo Grazius. Act. Me, paladar, [...] palad And we get by a prediction of a monster and saying, Jesus, prayer didn't provide God.

[41:47]

Jesus, I'm taking bread. Jesus, proper food. Jesus, inexhaustible bread. Jesus, government proper food. Jesus, prepare our lives. Jesus, protect our lives. Jesus, care of our lives. Jesus, guide our lives. Jesus cannot take us. [...]

[42:20]

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