There is a very miraculous vibration in Jesus. I'm so confident. And we sit perfectly clean. The stomach of this team is completely fine. And all the problems. All of us will come back. And all [...] of us will come back. Dear sisters, we invite the evening from which we have spoken this morning. In various topics put before us in those first opening chapters of the Book of Genesis, which in so many ways are a suffering to the anticipation of the moral work of rejection,

[01:18]

As various evenings between historical scenes and symbols are good to be poor, they receive a new urgency. In the corporate court of the Conference of the Old Testament, they are reading the prophets of the Old Testament to show up. without any education in God, the bloodless, the evening of this our human life, which created by the former and by our human sin. It is first the Margaret Amiens, who, and now to the chosen people, that the day of Yahweh, the day that means of their God, the God of the chosen people, would not be to them simply a day of divine, of victory over their enemy.

[02:43]

But there would be the dark day of judgment. At this day it will be darkened and not night. Walk for them as normal for the day of judgment. What will it be for you this day of judgment? It will be darkened and not like. It will be like a man who bleeds from a lion and see a bear comes to me. He runs away into his house. He deems on the walls seeking protection and loads the serpent bites.

[03:47]

Is it not darkness, the day of sharpening, and not light, obscurity within layers of splendor? These words are the epos trying to do not in the prophecies of the Old Testament. They make it clear that the effect should of the chosen people despite no meaning. God finally did himself to them. But it is rather they be not God. That this covenant does not mean that God is their servant. But this covenant means that they are God's servant. does not mean that God really meant to be all their wicked body, but it means that they have a higher obligation to God.

[05:04]

That is a rule, which again and again through the century has to be a remunerable in the consciousness also of the Christians. Already the first generation of priests, it all, had to call our attention to the fact that the Chosen People, yes, they ought to went to Mexico, and they ought to be followed by the war by the Syrian will, the spiritual realm in the desert, but still upon me a few of them reach, be promised that. The message of the prophet pointed out that the last day will be night and not night.

[06:13]

As for its purpose, to destroy all false security in which we may start sleeping. That false security that we may feel as the new describes the people of the new covenant in the fact that God has prepared to live this church that God has prepared for the people of church that must be a fortress not true, that we are the ones who are fortunately not to possess it or to have a part in it, that we have this doctrine, that these doctrines that rule of the church and all those who live as members of the church,

[07:16]

of the constant presence of lies among us. All these privileges that doubtlessly have been given to God by God who is sure, with which there is certain danger that we may turn into a mind of human personal credibility, that they may put us asleep in a feeling of more security. There is, first of all, the message of Isaias and let us just really fickle in that world that me brings to God.

[08:20]

I say this is deeply from the soul that the ritual, the self-ordial of the sacrifice, faithfully performed in the temple according to all the rules. may deceive the people in that they don't realize that all these ceremonies and all this ritual and all these sacrifices are, as he says, in vain. As long as they are not feeling, is it? With the hope of reality and truth that the practical day-by-day life of the people has to give to those life and self.

[09:27]

They are, and that is this message, they are in the steps only side. But this time can be filled by the justice, the virtue, the sanctity of the people. Isaiah spoils it into a poem which is rather striking. And he says in the third chapter of his prophecy, To what purpose do you offer me the multitude of your victims, says the Lord? I am poor. I desire not to fall across the ground. and fabled factories, and blood of farms, and lambs, and bundles. And you came to appear before me, who required these things that you can. All the sacrifice, Lord, who are even late, in the spirit of the love.

[10:38]

Your intent is an obligation. The new humans and the saga of the festival. I cannot stand up. I cannot stand up. Faced up. As simply. And I would. I cannot stand up. Feet. And see. My soul will go against the new humans. and your sorority, and I will be a fairy. But instead, learn what you do well, teach judgment, believe in your faith, judge for the fathers, be faithful to win.

[11:40]

But no means just my saviors here, criticized in any way external pressure has served. First, he puts the banning of empty ceremony under God's justice. They are dying and dying of dark. Isaiah does not only see the danger of the dark of the chosen people in this contradiction, but me running into the temple of my sacrifice, being very spontaneous about these things, and then

[12:46]

at the same time something completely different every every day time. He walked towards the people again using as a way of the law the character over and as a shield by learning it by heart, without again translating it, even grasping it with their own heart and their entire heart. It's not only the liturgy of the temple, but it is also the teaching of the world of the Torah, both These things can be used by man as escape or as false protection.

[13:56]

He warms against the learning by heart of the Lord. Instead of becoming oneself the very incarnation of the This towards security, which the possession of divine privilege may give to the chosen people as a way that is considered as the greatest danger which has to be oriented to have a life counteracted by the children of the birth of Jezreel, which the prophets pronounce over Israel, warning that the day of January of their dawn may be produced by a day of dawn.

[15:11]

And that certainly is a truth which also is a great progress for us. I always find that the religious life as church is apt to produce a certain routine. It may be a certain routine just like this. The observation of rules may become sometimes observers of rules, may sometimes become the kind of everything said. And they turn into a certain object, which I say as my own personal security. In other words, we, at the same righteousness of God's servant, may hide before his table.

[16:23]

The depth of humility and power realize the greatness that we constantly have before God. We need not boast. Part of the religious life is prostration. O Lord, find dust and ashes before you. This word that Abraham said, prostrating himself before John Ray, laughed on the drum. Identify itself with death and death. Death is the heart that remains the heart of the religious love. And death is no frustration. It seems to me it has to be reviewed in every good drink, in every inner recollection before death.

[17:36]

Because it's only then, only in this balanced inner humiliation, that at the gate of hope are filled with us. Only when we enter into this divine judgment, in complete sincerity and humility, are being able to be saved. In that way, every one of us has to enter into the dark night of God's judgment. And we should keep that judgment before our time, day by day, and take Benedict as always teacher of the spiritual life. Tell us, have death daily before you are alive.

[18:44]

And that death has the day of God, terrible judgment. So that entering into the night of fear is the first death of it. but spread that lead its deep to the ground again. And that is the other tremendous mystery and revelation that Isaiah and all the parts of the Old Testament have for them. And when they live, we realize that under all I do and again all other words, and especially also the verbs of religion. Tacitus and the observance of stature, both these things, may be calm and all of them to speak, even we understand how we will speak,

[20:02]

in which our eyes are close to the true death, the saving death of our unworthiness. And the other message is that the darkness of the day of judgment is not only to be put it out this way, too bad, but that God instead enters into this very dark. The bad reader that God judged over his deed will be darkness and death, because there is nothing

[21:04]

that is really and truly pure, that everything in it is mixed with the stealth tainted by his mind. Because that's new and truly redeemingness that by faith explains to us people the Book of Potsdam, chapter 4, where he reveals to her the mystery, the secret of God the Redeemer. Now the secret of God the Redeemer is this, that God himself It does need to plant safe darkness with the proper number as the future, as the day of jade for the chosen people.

[22:19]

In other words, it's this one. Yet the chosen people is for not to promote the day of jade. else could be secure in fewer expectations than it will be applied for them. Though it will be dark, obscurity, and dark splendor. But still this day of darkness and obscurity will be in a deep state. The day of child. God's death. Why? Not because it is the day of which God just died and died for me then. He.

[23:25]

Those who are subject to his church. That's that he himself thinks about himself this day of dawn. And this hour of dawn is the hour of dawn. And that becomes reality in Christ's hour. In the word of God made Not in water alone, but in water and blood. That is the great message of Saint John. That is what the Old Testament did not know yet. Saint John about his free judgment.

[24:27]

But that judgment was there. Presented under the symbol of water. That water that. Take joyfully about it and he will come. But not in water alone. But in water and blood. That means he himself. God himself, it drops, we enter into the darkness of death. The day of Java is in me, the day of darkness. Not that it heals men, but that it heals the Son of Man, the Son of God, man. That is to beautifully illustrate Lloyd in Washington in the 43rd chapter of Isaac, where he revealed for the first time the mystery of that critique model, where he says, alluding to those who reflect Jerusalem, many of the

[25:59]

devout servants of their garden. They carry their sections of their agriculture and they carry them out into the garden and they're weighed down by the burden. Weigh down by the burden. It's then ideas and reasons You wait down by her. Don't you realize that you were gonna be happy? You are not the worst happened there, but it's not about calories you were born. The bad is, child, you are gone. So he instead enters into the darkness of that day of death.

[27:01]

And by that very fact, the darkness of Jerusalem turns into that night where the Christ and Christ will be. That night which is described in the capital of heaven, There is the other mystery of the night. Not only the night of the children, as the father now did, felt the night of their absolute love, in which Brian and Whitehead speak to one of them. I did why they loved it, and why they loved it to be until the day great and the shepherds die. So that is the night of the Lord, and that it is brilliantly the night of the Lord.

[28:09]

But God will be meeting them, whether the strength you meet in church, dying for the truth is not, and giving his own blood, the true united in an eternal everlasting life. That is the mystery of the night, when we see it with the eye of faith there. The New Testament, the New Testament, the New Testament. The sacrament of baptism, as well as the sacrament of the Holy Euclid. That doctrine comes over. We are that time into the day.

[29:16]

And the other way for you is, we enter again and offer as a way of the death of our Lord on the cross. He himself becomes our second. It's there in the mystery of the canon of the fire, there she knows you may be used to stop. God will realize immediately that this inner union, this dark night of love, does not lose anything of the tremendous seriousness that the night of judgment, that the darkness of the day of judgment has worked. And there is the bridge I want to try to find out these things tonight.

[30:25]

That in the daily separation of the human, the constant weekly receiving of the sacrifice, that all these things, just by their constant repetition, Wonderful as they are, also made in a lot of security, something out there infinite and serious. And whatever is true, everything should be tricky of nature. Whatever it is, write a lecture. But it is simply the end of the day. of these perfectness divine wisdom and laying aside all over your place and all sorts of doing this or doing that just to stream into the infinite of these mysteries that are simple.

[31:40]

Corrective for us is constituted by a fact That in the celebration, one can say of every segment, we enter into that dark night, which is judgment over everything that is lies, that is fairness, that is supervision, That is human. That is a picture of him. That is it in the exact same terms now. His church is really a truly death. Death of man or his human being. But this death of man or his human being is really not

[32:45]

is really made full in a way which truly trusts in our only human possibilities. Is she no matter completely and truly unprotected that she out of herself died to himself. And then if we thought Somehow, as long as we live, we still somehow go around ourselves. And we feel that there is still a barrier with that reason. But that barrier exactly has been brought down by our Lord Jesus Christ. When he himself took it by himself, the likeness of our simply.

[33:51]

And when we are calling to the word of the epistles to the ebbs, under crying, and raised up with loud obedience, so that we, the five people, would completely come over to our star and dying for us. I believe somewhere I saved the life. Dying for us. Trusting the limit of the barrier of our only hope to other. And while I saved the life, we died for us. And in that way we die in Him.

[34:53]

We truly die, but we die in me. I had my puppet and my puppet too. So that here in puppet we trust in our own limitation. We really and truly Not in our own nature, but in every truly done. But this, our guy, in him, that is that really, not any more. Judgment only, but that is redemption. Truly redemption. Entering into the Lord's infinite love to us. So that even dying to our sin, means at the same time that in freedom, the love for us is for that day.

[36:06]

So that dying in it, we also need to get further. That then should be the object of our world. Meditation, that when we celebrate the Holy Spirit, we realize that there, the day of the Lord comes upon us. It comes upon us as dying. As the dying, which is the death of all these human beings. And it is the time of God when the bridegroom of our soul died for us. So that we may live in it, I, my God, it might be covered to me until the day is great and the shadow is sweet.

[37:15]

And in some books, we believe that our God, our Lord, is God, seeking good God, is coming to serve the difficulty. Perhaps that they are not a factor of their life, without why Jesus is going to be at mercy. Jesus, we say, Father, we pray. Jesus developed law with the law. Jesus apparently checked it. Jesus gathered by law. But Jesus got a vision behind it. Jesus provided with the rain. Jesus delivered me of the sickness of sorrow with the water. Jesus breathed me of the hand of the angels. Jesus begit me for me than thanks to God, and possibly I'll let you know God.

[38:36]

Did the start of my life, that means.

[38:40]

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