It is important to continue the conference about the Epiphany feast we are celebrating tomorrow. In the past, we quickly pointed out the difference between Christmas and an Epiphany. We understood that the Epiphany has two characteristics. It's the festivitas, So what is hidden in Christmas becomes public, as it were, in the epiphany. And that might characterize, really, the difference between the two feasts. I mean, some of these things are so problematic. The private and the public, the epiphania is actually that declaratio, that manifestation

[01:16]

In Nativity, his whole character is hidden. It takes place in the night. It is that rebirth according to the flesh. And in that way we have compared always the Nativity really to the Easter night. The night of the birth of Christ compared to the Easter night. The Easter night has the same character of hiddenness. It is the, nobody has seen the Lord rising. So the resurrection which we celebrate in the Easter night is not a public, it's a hidden event. And the Epiphany is the, while the Nativity is individual, the Epiphany is universal, public, always universal.

[02:26]

The Epiphany is to compare and would be compared to Pentecost. Pentecost is the end of the Paschal event, the fulfillment of the Easter event, just as the Epiphany is the fulfillment of the event of the Nativity. Those two, that was always the great concern, as it were, of the church. You know very well that our entire liturgy naturally takes its point of departure, was born in the Easter night. The Paschal event, that is the nucleus of the entire liturgy, and that is repeated every Sunday. Of course, Sunday, I mean in the in the public way, you know, as a Pentecost.

[03:32]

And when the second stage, so to speak, and the development of what we call the church year, ecclesiastical year set in it was first of course the epiphany which came and then the nativity but it was the whole concern of the church to not to come to a kind of juxtaposition between the two the nativity and the epiphany on one side and Easter and Pentecost on the other side but to emphasize that the Nativity and the Epiphany is on their level really nothing but the anticipation of the Easter night and of Pentecost. So in that way, closely united, really what we celebrate always is one mystery.

[04:36]

It's the mystery of the Pascha. where Christ, as the high priest, offers himself to death, and his sacrifice is accepted in the resurrection, the ascension, and then the accepted sacrifice The consummated sacrifice sitting at the right hand of the Father sends the Spirit, and through the Spirit then draws the entire world into the saving power of his sacrifice. Therefore, it appears in fire. Fire is the essential element of the sacrifice in the Old Testament. So therefore that is the way we looked at this distinction between the Nativity and the Epiphany, individual, private, and universal and public.

[05:45]

And of course this public character of the Epiphany then was always seen as the Epiphany as the wedding feast. between Christ and his church, a wedding feast between Christ and his church. The Nativity is the coming of the spouse in some way also. You can see that how in its own sphere always the whole is repeated. The Nativity naturally is also a wedding feast between the Word of God and the Incarnation and the human nature. And in that way the human nature, of course, is assumed into union, indestructible, hypostatic union with the divine person.

[06:51]

This way united to the divine nature. in the realm of this one individual. And the epiphany then is the manifestation, and manifestation always means the same as communication. Manifestation is communication. And so in the epiphany then, this divine spouse celebrates his wedding feast with the church. And that is what we sing in that beautiful antiphon at the Benedictus tomorrow. Today, the church has been united to her heavenly spouse. And then that is the sum total. of the meaning of the Feast of the Epiphany.

[08:01]

Today, the spouse has been... the Church has been united to her heavenly spouse. That is, of course, also the theme of Pentecost, the coming of the Holy Spirit, and they then go forth in order to give witness. And then this union, this wedding feast between the church as the bride and the heavenly spouse is in the epiphany then celebrated in these three ways. In Jordan, Christus lavid eius crimina. In the Jordan, Christ has washed her cremina, her falls. That refers to the initial rite of every wedding feast, which is always prepared in the antiquity and in other practically human civilizations by the

[09:24]

bath, the bath of the bride. In Giordano Christian's La Vidaeus Quina, Christ takes his bride, the church, in his own human nature, into the Jordan. He follows the crowds as a penitent. He joins, he unites himself there to sinful mankind. And then in baptism, he washes away the sins of the church. In Giordano, Christus lavit eius creta. Volunt magi ad nuptia. The Magi run to the wedding feast with their gifts.

[10:27]

That is the other act, so to speak, and faith of every wedding feast. the preparation of the spouse, as St. Paul says, Christ washed his spouse, the Church, in his blood to present her to himself. That is, to present her to himself immaculate, spotless and immaculate. The second one is this, that the guests come with their gifts, and that are here, that are the magi. And the magi, of course, led by the star, and representing the universality of the Church, all mankind. Hence then, that is the third act is the meal.

[11:28]

There is the joy of the wedding feast, fills those who are participating in the meal. That is then the last phase of the wedding feast. So in that way, the epiphany clearly anticipates the entire, let us say, course, so to speak, of the communication of Christ to his church. washing in the baptismal bath, the eagerness, you know, of those who are called to come with their gifts, the offering, the offertory, so to speak, and then the meal that makes the wedding feast.

[12:33]

And that is what unites these three events. Now, the other day, it was just the last time, and we had a very interesting and stimulating consideration. which was concentrated on the baptism in the Jordan. And that approach, that consideration was taken from the book of Father Lecuyer on the priesthood of Christ. And that was, to me, I must say, very interesting and very inspiring, to apply these categories and to see them under the aspect of the priesthood of Christ. There is the baptism in the Jordan.

[13:36]

very often by the Fathers, they distinguish, they distinguish the baptism in the Jordan with the descent of the Holy Ghost over Christ in the form of a dove, was by the Fathers always considered as an anointment, and not only by the Fathers but already in the Acts of the Apostles, clearly St. Peter in his address speaks of that. You know what has happened all over Judea, beginning with the baptism of John. You know how God has anointed him with the Holy Spirit and with power, Jesus of Nazareth. So the baptism in the Jordan, considered as an anointment with the Holy Spirit, therefore as a priestly consecration.

[14:41]

Then immediately, of course, the question comes up again, but this time in the realm of the priesthood, yes, but The nativity of our Lord Jesus Christ is also in that way, or is incarnation, as they call it. sins is also an anointing for the priest, because Christ is born, as it were, as a priest, and his being anointed with the divinity constitutes him as the mediator between God and man, as the priest. And in a special way, of course, that is the case by the fact, you know, that here in the incarnation, Nativity, Christ appears there with his human body.

[15:43]

And his human nature is that what makes him or constitutes him a priest. Why? Because this human nature is the victim which he offers. The victim which he offers. And therefore, in that, in taking on human nature, he is fully constituted a priest. That is a beautiful word that we have in the epistle to the Hebrews, Hebrews, right in the 10th chapter, where this mystery of the birth of the Lord, Bethlehem is alluded to, for it is not possible that the blood of bulls and of goats should take away sin. Therefore, when he cometh into the world, this Nativity, he says, sacrifice and offering thou wouldst not, but a body hast thou prepared.

[16:53]

In burnt offerings and sacrifices for sin thou hast had no pleasure. Then I said, Lo, I come, in the beginning of the book it is written of me, to do thy will, O Lord. Well, but he said, Sacrifice and offering, and burnt offerings, and offering for sin thou wouldst not, neither hast pleasure therein, which are offered by the law. Then said he, the Messiah, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. So there he is in his nativity. Our Lord is constituted a priest in this way that he has received the gift of mankind

[17:59]

which he now offers as the second Adam of a new generation. Now, what does the anointment then in the Jordan mean? Again, there we have to see it in the same light. This anointment in the Jordan is, one can say, the proclamation of the public priesthood of the Lord, the public priesthood of the Lord. One thing that we immediately realize that is brought out here so well is one thing that these two aspects, let's say Christ offering himself, his body, Hence, then, the second aspect of priesthood, because what is it? It's the sharing, the sharing of himself, giving part in himself.

[19:03]

So, as we say, we know that's the beautiful definition of St. Augustine, every sacrifice is offered, to constitute, to establish us in holy communion with God. That in holy sharing we should adhere to God. So that are the two aspects of the priesthood. One is re-sacrificing the offering of the gift, in this case it is the humanity of Christ. And the other one is sancta societas hundeo, the holy sharing, the holy society, communion with God. And those two points then, that is a beautiful thing also that Father Lecoyer points out here in this book and I so much recommend to everybody's reading.

[20:15]

Those two things actually are repeated as it were and taken up in the baptism of Christ. And then, of course, right away also are taken up finally and effectively in the Pascha Christi, in his death and his resurrection. Therefore, one can say that we have, in fact, in the course of the mission, the life of Christ, as it were, we have, we can say, we have three births. We have the first birth, nativity, in Bethlehem. We have the second birth in the baptism of the Jordan. And we have the third birth in the paschal night, Christ's death and resurrection. And this third birth then is the effective one.

[21:19]

That is the one that then ends in Pentecost, the sharing of the Holy Spirit. So in the baptism of Christ, if you consider that, you can see how deliberately the baptism of Christ is presented, and as one can say, the uniting, the coming together of the two. On one side of the priesthood, it has been established in the Nativity of Christ, where Christ takes on the likeness of our sinful flesh. And this likeness of sinful flesh is united to the person of the world, and that constitutes him a priest, a high priest. Every high priest, as St.

[22:20]

Paul says in the Epistle to the Hebrews, is taken from there. Every high priest is taken from there. That is what constitutes, as I said, the high priest. So, but... At the same time, it's also such a beautiful thing if one considers it, you know, that then, you see, these days of the, I can say, of the, between the nativity of Christ and his baptism, that's what we call the period of the hidden life, period of the hidden life. Our Lord is already, of course, is already priest. And he also has priestly functions which are indicated there. The first is the shedding of his blood. The circumcision, that's of course, that is one of the senses. The circumcision is that act in which

[23:23]

The individual becomes victim before God. That is the decreasing before God. God makes the Jew his own property through the alliance of the circumcision, the circumcision of the flesh. And that priesthood, of course, outside of that priesthood, we also have then, after 12 years, we have, as it were, a little epiphany. That is, when Christ, after 12 years, is then brought One could add that, of course, the presentation in the temple is also there. The nativity, the circumcision, the presentation in the temple, the preaching in the temple, all these things, of course, are priestly acts, manifestation of the Lord's priesthood, the preaching in the temple.

[24:39]

But then finally, and in a completely new way, in baptism. His baptism is singled out then as the beginning really of what we call the public life. All the other acts, you know, the priestly acts, which were during these 30 years of the hidden life, were foreshadowing, as it were, of the priestly act which takes place during his public life. And the beginning of that is the Christ's baptism. But Christ's baptism has, on one side, It has the, one can say, the aspect, you know, of that, one can say, the sacrificial aspect. Christ as a victim. And that is, of course, just as he is born in the likeness of the flesh of sin.

[25:48]

So how does he come to baptism, to this new birth? He comes there united to the sinners as one of those who are attracted by John the Baptist, the great preacher of repentance, and he joins all those who go there to receive that cleansing, to do penance to the metanoia, the change of mind. He joins them and he goes to them as one of the, among the crowds of those who go there to the Jordan in that penitential attitude. And in that way, you know, also the baptism of Christ is really the culmination of all these 30 years of the hidden life.

[26:51]

that Christ lived in and with the people and identified, let's say, in the likeness of the sinful flesh. In that attitude, therefore, we find him there as the Jordan. And you know very well that, for example, in the Gospel, if you look at the Gospel of St. Matthew, there it is explained here, so well, in the Gospel of St. Matthew, the baptism of the Lord is completely taken into that first preaching of repentance that St. John does. So Christ joins, as it were, St. John, you know, and recognizes his mission and joins him on the level of the Lord because that all belongs, you know, to the priesthood, you know, of the Lord and is becoming one of us in the likeness of sinful flesh.

[28:06]

That he recognizes as man, he recognizes the law. Factus ex muliere, factus sublage. That one can say is the motto which indicates and gives the theme of the 30 years of the public life. Born of the woman, they constituted under the law. And there is, of course, St. John the Baptist. He is the last and the greatest representative of the law and of the prophets. He is the sum total of the Old Testament. So our Lord, you know, fulfills, as Matthew says so beautifully, fulfills all justice.

[29:07]

That means the entire law by going and submitting, as it were, under John the Baptist. And then John, that way, passes on, as it were, to him the sum total of the prophetic mission and the divine mission of the Old Testament, the public. So that is the one aspect of the baptism. And you know very well that St. John, of course, when our Lord comes, the Gospel of St. John, St. John then declares, you know, Behold, this is the Lamb of God that taketh away the sin of the world. So he sees in him the... him at the baptism as the victim, the Lamb of God.

[30:13]

And in that way, the one who through his own offering, through his one can say, is emptying himself, because that is what it is, this whole process, is emptying himself He then sums up in himself the mission of the sacrifices, the significance of the sacrifices of the Old Testament, the Lamb that takes away the sins of the world. So the baptism, therefore, of Christ in the Jordan clearly indicates here that Christ is victim. That is the one side. And that is what, in some way, in which the baptism of Christ looks back to the whole and fulfills and ends, is the climax of the whole story of the childhood of Christ, of these thirty years of the hidden life,

[31:18]

It then comes across the other thing. The Jordan is at the same time is the passage or the frontier, I'll say the borderline between the old and the new. as in the so beautiful in the first you know in the end in Deuteronomy and in the first beginning of the book of Joshua in the first chapters becomes so clear you see that Moses died, he does not pass through over the Jordan. He just, he sees the promised land, but he doesn't reach it, he dies. As the representative of the Old Law, of the Old Testament. And Joshua, you know, this minister, the one who has been trained by him, and the representative of a new generation, 30 years younger than Moses, that is a new generation.

[32:26]

in this new generation, then he is the one who takes over the leadership and who then does the two things on the other side of the Jordan. He appears there, and the key word, and it's so beautiful too as you read these first chapters of the book of Joshua, just to say in this connection of the baptism story is so tremendously full that it's difficult to get it all in, so to speak. But the key word, we have spoken about that in the past, years ago, of Joshua on the other side of the Jordan, let us say on the right side of the Jordan, is courage. That is the famous word, paresia, courageous confidence. And that's the new act. Of course, what is the first gift of the Holy Spirit is, of course, this courageous fortitude.

[33:33]

He becomes a leader. And as leader, he does two things, you know. He fights against the enemies and unites his own people. That is always, do you think, let's say, the function of belief. And then of course what Christ himself also does, that he is the Joshua. And in the Jordan, the Jordan is the borderline. He goes into the Jordan, he is covered by the water, and that is his death. That's his death. And in that way also it is absolutely clear that the Jordan and the baptism in the Jordan is a, let us say, in that way, a fulfillment of the deluge. Of the deluge. Because in the deluge, too, the waters cover the whole earth.

[34:36]

And it's very interesting we have a little other... article there that Fr. Martin also took into the considerations the other day in that little resume, and that is on the meaning of the Holy Spirit. Why does the Holy Spirit come in the form of the dove? And, of course, the dove is, and that again is so You know, that the dog, of course, signifies, and it's so true, if you look at the Old Testament, explain that symbolism from the Old Testament, the dog really is the representation of Israel, of Israel as, and again, as the spouse, as the bride of God. That is the dove, the spouse.

[35:40]

In the Canticle of Canticles, Columba mea, Sponsor mea, my bride, my dove. Because for all kinds of reasons, the dove and the lamb are together, it's so true. The lamb is the complete, you know, helpless animal that cannot, you know, do any harm to anybody, you know. And the dove, too, is guileless, you know, and the dove lets other people, other birds, you know, eat their food, you know, and she doesn't do anything about it, you know. All that, I don't know if it's really as ideal as that in reality, you know, but I mean, that's the way the dog is looked at. It's true. But we see there right away that, of course, the appearance, the manifestation of the Holy Spirit there in the form of a dog means certainly, see that here, this anointment of Christ is not a private one anymore.

[36:47]

See, in that way. It's a public one. This anointment of Christ is not like his nativity, constituting him as priest and victim. But this here at the public, at the baptism of Christ, is constituting him as priest of his church, as spouse, priest, spouse of the church, the bridegroom of the church. That means because that is essential. You see, the priest has the two functions, you know, that he offers and he shares. That are the two things of essential functions of the priesthood. He offers to God, he shares with the people. And that is, of course, that is here so beautiful. The Holy Spirit appears in the form of the dove. That means Christ is anointed a priest, but united to him is his people.

[37:53]

He is there with his people. And the... But there is also another aspect, I think, which one could mention in that connection, and that is the question of the deluge. And I think it completely, as I say, is in harmony with this, what we are saying here. After the deluge, the dove is let out, and then the dove comes with the oil drench. in her beak, the olive branch, you know. Now, the olive branch, of course, the olive, not the olive branch. The olive branch, you know, the olive branch. That indicates, you see, that indicates another thing, and that's interesting if we take the Jewish exegesis, you know, of that event, the olive branch in the...

[39:01]

The beak of the dog, the dog, of course, again, is Israel. Because they are the tool, they are the raven, and they are the dog. And you can take it for granted, the raven is not Israel. The dog, really, that is God's people. And the dog has the olive branch. The olive branch, of course, is where? It's picked, you know, from the olive tree. That is the new life, you know, the new vegetation which comes up. Of course, the olive tree in that way always stands for anointment. For anointment. The olive branch is here, one can say, the symbol of... the entire earth reconsecrated to God. That's what it really seems to be.

[40:05]

I say that in such categorical ways that I don't say it out of myself, but you can read it in black and white. Unfortunately, neither in French nor in English. But the iPad, you know, is the sign for the... After the deluge, you know, after the judgment, the world is reconsequenced. And that is, of course, that is really the, I can say, the function of the dog. And in that way, it's so beautiful if one considers the dog also in connection, the dog of baptism, in connection with the deluge. That the dog represents, of course, first of all, the dog's spouse, that is the Israelitics, people,

[41:09]

But of course the Israelitic people is, and has the priestly mission, the priestly mission represents the priestly people, and the mission of this priestly people is to bring the whole consecrated world back to God. That's the messianic function, one can say, of the whole, of the people, of the Israelitic people. And that is the beautiful thing that in the story of the deluge, these two things, you know, one can say these three things are so clearly indicated. In one way, there is the... that they use the judgment. The other way, there is the salvation of the eight souls. Of course, eight souls is always, we know from the whole symbolism of the Old Testament, is the entire messianic mankind.

[42:13]

Seven is the number for the totality of the chosen people. Eight, you know, is the entire messianic community, the full messianic community, including the hoi polloi, the mini. And there it is also so beautiful, therefore, that the dog which is sent out and brings back to Noah the olive branch. That means the symbol of the re-consecrated, one can say, new earth, that holy earth, which is the last, it is a fulfillment of the entire messianic promise. So, there are many things that one can say. much beyond the time, but to reflect and to meditate upon this, just the baptism of Christ as the link, you see, one can say the watershed and the link, on one side the Old Testament and on the other side the New Testament, you know.

[43:21]

Christ, when he rises and goes up, you know, that means that climbs up the bank of the Jordan, very steep too, it's interesting, very steep, and climbs up the bangle of the Jordan to the other side, to that side where Jericho is, you know, from the desert coming to the side where Jericho is, there then the first thing is, heavens are open. Through the sacrifice, through this baptism, through this drown into his death, heavens are open. The prophecy for Isaiah went asunder. Heavens, you know, and the sin has been fulfilled there. And Christ then is proclaimed by the voice of the Father, this is my beloved son, and there are all the wonderful associations that you find through Genesis and Genesis 17, the whole story of Isaac, you know, where this beloved son and then...

[44:32]

Later Isaiah 42, 1, and others, 52, and all these places where the servant of God is proclaimed, as it were, as pleasing to God. And then the first thing is then the campaigning against the devil. The Spirit leads him out to fight against the devil. That is one aspect then of Christ's priesthood, of Christ's public life. He throws out the demons, you know, and of course, One of those who had to suffer there was St. Peter. Be out of my way, Satan. That aspect of Christ's priestly public life, that he absolutely lives up to his messianic secret.

[45:36]

that he remains the Son of God. He doesn't make himself in that way, you know, the Father, but he remains the Son. He does the will of the Father in everything. And wherever the devil comes, you know, and tempts him, the second Adam, as he tempted the first Adam, you see now, Why, you know, why don't you pay attention to all this, the will of the Father and these things, you know. And then you have to go up to Jerusalem and be spit upon and all that. Never you should do that, you know. and the Lord's remains, you know, and that priestly spirit, and that priestly spirit is the spirit of the son and the spirit of the victim, always, you know, kept right from the first temptation in the desert by the spirit and all the other temptations by St. Peter and other much more wise people and so on. And then on the other hand, you know, the public preaching, the kerygma, the sharing through the kerygma.

[46:46]

I was in a beautiful scene in the synagogue of Capernaum, you see, where his, there it is, you know, and his eyes fall on Isaiah 62, you know, and there it is. He anointed me in order to preach There's a herald, you know, the glad tidings. They do all the various categories, the blind and the lame and the captives and all that, you know. And in the end, you know, then he himself, as it were, again descends into hell, you know. That's the sort of last baptism of his death. And then he comes out there, you know, with Adam at his right hand, you know, leading Adam up there, you know, and there's the prince of a new, the firstborn of a new generation, and he ascends the heavenly throne. So it's full of all kinds of things, and I wish that the Holy Spirit may fill you with great love for God's great mysteries.

[47:55]

The priest of the congregation yesterday in the meeting, Our Lady Carrie, got tired of using that. She was taking it into her arms. Then today, the piece that's in play, two beautiful lessons, the epistle, and then again, the chapter, the food, all these, we are here to say the truth. of our faith that we cannot rise with trials, but we are not ready, and don't die.

[49:06]

That is also in connection with yesterday's confession. The memory of Gideon's self-profession, and the three-year-old grandparents who were with renew their annual profession in order to be able to celebrate their consecration of the mount in very decent way, because it stands for all good. These kind of life, and the offering takes quite to the power of our monastic faith and our monastic life, too. I'm going to ask you. You and me started to gather those three contractors who would now take the legacy in a very special way, an operation for their organization.

[50:24]

That local museum, all of them, every individual, individually, did cooperate. You get to that point where you're free, you cry, you go down there, and you want to go. That's free. It's free in the beginning, in the end. a motor of our action, and of all of our work, and the things and circumstances of our life, which draw us back on our nature, and things that, for me, would have caused darkness, difficulties, down, resistant, and back on.

[51:28]

But they're all yet to be put into that, and drawn into it, and cured of it necessarily. I think it comes through that deliverance. In the Jewish novel of the hour, Christian, the old custom of baptizing next to healing, it ends like that. It's the drama. It emerged in the war. That means that life isn't dead. Our Heavenly Father offered to us to let him and with him and his son make the end of it. That is very simple. We all can change, you know. We cannot live without.

[52:32]

They realize that our own actions are always coming back. So many human beings may find themselves living conditions which seem to make either in the external, external circumstances, in the present environment, or internal obstacles, disorder, suffering, or pain. The great majority, certainly all mindsets, situations, and things, And the reparers would pay out of their own power. We cannot possibly deal with the power of sanctification.

[53:37]

It has to come from above. The fact that government has needed the good will of the land to invest in us, and that it was similar in peace, history, and faith into its heart, The gospel is really not to teach, not to be discovered, and to be argued about, but it is to be lived. So we go way back with Jesus, who we take into our home, and then Christ is going to get our home. That's the word which lets the act of faith. That's the word which gives to this act of faith. The poor God in the eyes of all problems and also in ourselves.

[54:41]

That power and grace that is and all that But all of these things that we need, the power, it helps not to cut the blood, or to lave it, or to have it done. We just let them go by, but we take it to our hospitals, And that is the way of freedom and that is the way of joy and that is the way of truth. Amen. He had spoken to the community at a hall about removing the old quarters to the new one.

[56:06]

He said, what it means to us, I think everybody is aware of the fact that the that change affects secretly the life of the community, even of every individual center. We also got to have started here from the beginning, in the early days of our pioneering, like if you cannot We need to go further than that. We need to go further than that. Because in some way, the period of our first primary coming here and our life has gone on too much on the basis of linear polarization has also too many good things. It brought us together personally, and they made contact in college.

[57:15]

And now with the new building, I must say that I'm personally keeping aware of it itself. It's the fact that it's something which is on a rather long schedule. It is the kind of old Christian name. And there are many things also which Even our lady, we hope, will get rid of her remedy because of time that's still with her. It's just exactly the way it is. Get somebody to be experienced in calling a body to her.

[58:17]

and the post is stubborn and squeamish. Take one breakfast a day out there to round and round with the overbearing noise of the overbearing machine. This is exactly what they're looking for. They're not hoping it can be, these things can be ironed out, it can't be ironed out. It's vital for the whole of our community. And so as I say, there are some of those things which I didn't mean anything. You were up in the hall and by the top of your own cap, you know, there. The idea of the theory, especially what we have, was a bit different. Blowing out of the wheel in some ways, and it doesn't stand that they're connected really, but they could be at the same time.

[59:40]

I think completely wrong to be, let's say, pushing into a completely negative attitude to the whole thing, because Now, so many heard the war, we all know what happened. The very nature of this community, the way it was planned from the beginning, was not that it would, uh, it would say, whatever, uh, [...] to defend it through that kind of middle-sized community. And we do that. We discuss better in the court about some way out of it. He in the end said, come on, let's cut your nothingness to a lot better memory, that of small nations, which shall have extinct, and Australia will be the presence and the witness of monasticism.

[61:21]

Much more, I don't think, more to lead the contact of great, different, different, Catholic, Catholic people Of course, we used to have something that was generally positive and very constructive, especially in this day and age of this phase of the development of the church. Of course, one ought to take the fact that there are small communities in things like the weekend and Saturday night. Their existence, you know, is much more than ever. They're exposed to more than anything in the long run. We are especially concerned. We don't have too much experience in this yet. That's it. That's it.

[62:23]

That's it. That's it. It's truly a chapter of wisdom and power within a Latino small community. But it's all about agreeing to all the guidance of the board of generals. And we're in a battle for mutual relation. We are not independent of what others say to the government. We are the guardian, the disciplinarian, provincial general, or any other person. And the background of the Steve Aaron's War would certainly be the support of the even worldwide Jewish-led organization. That has never been the case in the country, not in England, in the Netherlands.

[63:24]

However, it is apt to be clear that we gave up the time which we can see in our own foundation. Now, the part of the data, the pressure thing, you know, that are connected with it, of course, are there, not created, they have to be supported and improved by only a few people, all that, and of course, it's a burden, especially when it comes to the developer, to say, it's hard to an intellectual, or any kind of a cultural, they're going to lie. You know, we carry a lot of concentration in our spiritual worship. You know, all these things have to be built only on one or the other person. They must be built on a community as such.

[64:29]

In order to do that, you stick to me, even on a certain side. Then we can leave, take it here, then our building, then the measure, take it quite to where we need to measure what to take, leave it for little. Not only that, but also to try and make sure in the dark of the century, has developed, and there is a world next to world, and there are all kind of preserves, and there is really what, what's that immediately break and burn with hunger. Something reliably, not surprisingly, burns the earth. Because the means to try to abolish it, it must have been him.

[65:31]

You see that everywhere. One of the most arrogant things that we can ever really do. He doth lead thee in a heart that doth lead thee. He [...] doth lead thee. And we wanted also to express the meaning of the library. It's not a closed-down site, but it's open for all the mental community. But it's fixed to the place where students should look. It's a dormitory. So very much of it is already externally developed. It's just that we can't get away.

[66:34]

But we must consider that we have people who are part of the community of our students. If we are not prepared to support them, then we have a... [...] This group that is here now, these 30 people that live in here now, are not the only ones who refuse it. And who are the people who give it, but they're not the events that are going to go on for the rest of their lives. You know, it's something that is very important for the future, because for those who come, who were probably have never seen the old sector.

[67:37]

And then they go into it. They can't accept it. But they do. They don't accept it as something that's understood. But they said it as a gift. And that is not only for weapon use, but that is, again, also for those with problems. And then also, actually, not only for the people living there now, but what we have is also for those who are, those who in some way are touched by how to speak. Radiation, which will work for the world, The Montesquieu Hotel has always been in many, not only in Berlin, the economy is pretty safe, the fiction, and don't doubt me, with its mobility, none of them be in town.

[68:43]

I never had to have that. I could always... And every time, very much, in the world, it's the children of God, it's something which is not. And that's the thing that I hope that we have to continue to talk about when we have monastic work, but we're in the world, and for the sake of it, therefore, this is our most important. The world's greatest passion, the world's greatest passion of the day. But TV, through the air, said, you have got the answer. Open the gate, door's locked. Took me out, but open. And I was always able to participate. And by participating also in our open world, in our own [...] world, and openly agreed to a concept of contemplation, which would find a machine of definition in what they call evasions.

[69:53]

That is why we have not considered the endorsement of the enclosure in this one. I think it is absolutely necessary for us in this time and especially in the day for our community to be able to dream. need to take in the bread, cannot only take in the bread, the book books, you know, have to take it in. All the foodstuffs are great. In a literature, the experience from now to then, not only books can have, can have some issues. But all I have to do is eat the spiritual food, eat, eat, eat. Therefore, I'm so, I have not a thing like, The individual conduct will be pursued by the Senator, as it's all part of the budget, so I'm trying to get it up. It's all part of the budget, so I'm trying to get it up. It's all part of the budget, so I'm trying to get it up.

[70:57]

Affinity of sharing of the witness of the Christ has given us and it gives us our life and the fact that we are able to live in the enclosure and then it's that's an example for many to believe because it gives us good freedom. It gives us the ability to live according to the law of the spirit. And then we are to then to share the riches of the Spirit in a breath that is not eternal, but active in a casual circumstance of one or the other way of apostolic work, but that simply goes out of our inner loving union Christ and the word is both in the war and the reality of the whole experience we've been in a community not coming to those where you think that I should be.

[72:18]

Thank you, woman, and thank you. In that great year, we were not faced with all the stories and hope that we would grow strong enough, whatever it could also, to follow and hear from our friends. to live a more sustainable life, that we could help them through what we have here, and become a government put into our lap. We would help them here, for example, in teaching, and giving them opportunities to live here, and now, finally, now, in the media, and whatever. You can share that supplement, One thing, one place I would say that it simply could not put in that country is that where even in the taking, within the community, you know, we are always looking forward to a post-war, and that's all particularly for a contemporary, er, eredictory, or theranastic congregation.

[73:35]

The other thing is, the congregation that is lost, that appears to be lost, and I can't remember, the legalistic process of the congregation, which is the union of God and the union of God with mutual help. What does that mean? There are more places in the future on Earth where people will feel the absolute immediately. Look at our, for example, a second-most acre of land where there's a heavy freighter that we need. God's coming to not give us a little bit to feed us when the stimulating stimulates our thinking. So now this future here seems to be up to the next generation or so. to maintain and keep in mind every single number of whether the place is small or a good place.

[74:41]

But they are asked if they want to be modern, certain bigger things that would be able to have an overall community of people of joy and to survive. And this kind of cooperation, mutual cooperation, in such a competitive communication could establish, of course, also the existence of a real technical theorem or framework to be much more assured. So it was played in the start, but then in the meantime, How to move, how to move, because we, because we are, theaters is kind of, because they, and we feel that, that, that, how we know we are moving something.

[75:45]

You may have personal contact with that other person, agree with them, say, the children are in community now, or they have to be seen, or have to be paid, have to see a challenge in the Holy Spirit. If they're not particular, not beyond, not beside, but near, near. Now, there are certain things that we want to do in the time here. But this, that empowerment of the chapter on humility is too many ways of great, great for us. Because if you think in other ways, people on attitude, where the people that are sick of it know that we are not inclined to use the body of God as the expression of our evil feelings.

[77:01]

We are evil characters and we are not used to because we repay ostentation, and especially in the face of the spirit and of the intimate person with which it belongs. With not only the Anglo-Saxon, but the German fat women, The French are the ones who are not alone. The Italians are definitely the more expected medical gentlemen to come to Paris, Paris. And some part of the Mediterranean, they are, you understand. We can never, you know, be the sternest of expression.

[78:09]

And that's certainly not only in the marketplace, but that is also true in the industry. So St. Benedict in this chapter is influenced to a certain degree by the survival, but we And to us, ourselves, our people, and our national nations, are really beginning to be cognizant too much of this strategy to make the kind of law for all beings. If not, perhaps we could learn from You say the nation of the cradle of Christianity, which is the military civilization, which, of course, is not only a kind of biblical unit, but it's part of the expression, and it's part of the canonical view in Holy Scripture.

[79:27]

And in the Holy Scripture, But maybe that there is something not thought up to be hidden in our attitude, in our consideration. There'll be a link or a relation between the spirit and the body. Maybe that is the addition. Maybe that is hidden. But we could quietly, and we may as well stop for a moment, of the Buddha, or his particular past and history, the book. And they are trying to become, to be converted to a different path. The body I can know from Buddha's picture, we have a book about that in the past.

[80:31]

is something which is conceived of, which is understood as a transgenerate of the spirit. So there is an expression, a positive relation to this. It meant that where the spirit is visible, And it makes the spirit humble. And by doing so, when the body is there, the devotee prays in that direction, then the spirit has in body an organ, an instrument, to which it enters the eye of the Father. It comes with good work. And they are working to meet some education. And it comes nothing.

[81:37]

And therefore there is a need of establishing a public spirit. A community spirit. The body has to look important in these two worlds. Because if we meet somebody else, the first thing we do is we look at it. And, of course, let our approach conclude our deeply drawn from what we see. Hence, that is also the case in the spiritually-proven the nobidical life. The nobidical life is a public life, community life. And what one may have done with this bodily and with this external behavior had paid You know, I just want you to be a spirit for the community.

[82:42]

And that is the reason why I believe, as most of us should believe, take this first comment of this paragraph that we have just read, of the Lord's Word, and we speak about it today. It is said we are but never in the past. We had that hope that my father's house would maybe get coming from England. It's quite trivial and it's actually this kind of marked work. Now, by the way, I feel that this is it. I would say that there is the end and consummation of all wisdom concerning the attitude of the body. But in some way, simply, there it is, the very end is.

[83:50]

For me, nothing always constitutes, you know, death in the way in which, per se, it completes death. Now, how can I explain the death? It comes from oblivion. People want more attitude. They didn't have a piece of the table to hold on to. It was really something about it, you know, that made me go in. And we always have a comment on that, and we have a little bit of that now. Not in the middle, in the past, because it's not a way, it's just in the time of praise and admiration. But that would always know what's true.

[84:53]

You don't suspect that the behavior, the external behavior, when you are boundless, members are, how they are not composed or not composed, doesn't make it absolutely no difference. Now that is not the point here in the whole at home. The whole plan to make the body the expression of the world base, up to be vital, and a secret of the world, And that's because he's a human being. And that's that again. That's the very thought that's stuck with me.

[85:54]

The way it's made, ultimately, for the picture, that is to be written. That is the basic way. And for people, of course, in this connection, we base it on that. Exactly. The master example of the importance of external attitude is the difference of external attitude between a character and another. The character is the man who expresses in his whole external behavior that he is, now they would say, on the top of it. that he is probably, you know, the of man, and that therefore he can and should not show any trouble in a way in which he .

[87:00]

The public, the one who is conscious that there will be no slumber of the latter, they take practice back again. It is extraordinary. So there is, as if we are evasively short of two hours. What do you want to look now? or to look like somebody who, in his external behavior, immediately manifests that he is not under any judgments, but that he is beyond judgment. What you want to manifest by the behavior that you are under judgment, and that you are only within the, how can I say, salvation in God's mercy, It's not what you are and it isn't you.

[88:10]

It's, of course, a very basic choice. And there can be no doubt that it won't be the choice of the law. He had a violent profession. The law didn't act for anything in the village, in no way. that he is, and with that is complete, and nothing but the mercy of God, and that he is Abraham and not the manna. So we have probably had a few days that we can see that on the description that they've been given, or given in some way, and that's not what we heard. It's the way I think he looks, too, when he did Reverend Baring, too. But what does that mean?

[89:11]

That doesn't mean that he should go on to always die. So, of course, we were practically sure. Use is boring in order to explain that it is not in the monster's mind to work. Let us take an exclamation mark. It is not in the monster's mind to work. David, that is clearly for personal independence. But that is really there in order to turn that ability to start from below. So, in that way, I think all the various rules of the court, extra the various, for example, at table, table is such an important place, really.

[90:24]

It's a matter of everyone who takes place, who sits at table and takes part in it, Because of me, he is not an isolated individual that can sit down and take on any kind of position that he does. He is, they have, at war among many Bretons, and his external behavior should show this. If we ask ourselves what are, and what is the danger, and in what way can we say, oh, then it gets this particular way of being strong. How do we show that manner? We need a type of putting all of our efforts that we have on this cause with an object on the table. that direction, and then, uh, have our hands folded, and then, our children, everything out of rest, and all that, you know, looking about for the next, uh, uh, who would it be would say a truth.

[91:43]

Or in, uh, it's, uh, it's, uh, It's important what we do, what we do with our, with our teeth. Now, as the day reflects, we go there. It could be a longer year now, and people stretch their teeth, you know, just as they do. Reflecting really is difficult for those who still don't, you know, don't, you know, don't, [...] don't. So, in all these and are getting across many other examples of the how-to of being in a monastic life, it simply and what cannot absolutely and wishfully be common, But the role of the minister in following the words of the beliefs of Holy Cool, like this that he did, the basic attitude that has been immediately led him away, and that is still in the basic connection with their one and only powerful imagination between the spirit and the body,

[93:13]

And if we have those two things in our mind, my life may not go any further. The Holy Spirit does the work and gives to everybody. He knows that the body is not his own, but it is where the public thinks it goes. It's all to the public spirit, not to the direction of the mind. be understood and called by him. I think there is a great expertise of someone, St. Scholastica, that I think there always brings to mind in the In the tomb, Saint Benedict and Saint Scholastica, in their new observation, that the aid or progress of all community life, that is of her law and love, of the letter and of the spirit, Saint Benedict then reported that.

[94:35]

the law of evil, and St. Scholastica has the instrument of, with God's law, God's way, that doesn't break the law, but violates it. In that way, destroy it, but does indeed fulfill it. And that is, of course, always other than God's will. We realized that to get in the game, we also used to challenge the game, you know, to do all of its, in many ways, you know, to get the power we want, the letter, the spirit, the look, and so on. This man just kind of waited this morning with a shabbit that was truly remarkable.

[95:44]

In that way, now it points, in some way anticipates, you know, Eucharistic celebration, which takes in and makes us passionate with anything that's possible. We are in a state where we have got into a certain society in this thing, the old and great thing. Nor, what was said, not limited to one person at the Eucharistic celebration, who were, say, the person of the priesthood. He had got the chariot at the time of the Friday prayer. We celebrate Mass with the Pilate Sabbath that we saw perhaps this morning.

[96:49]

But we have to stay on as rubrics are with the model of a little different, I would say, idea of approach. is the the creed is the one who who believes the shadows that before the whole community and as representative of the entire congregation members always understood but still running inside of the chapel but here this is the The chap is not the guest, it's the chap of a cobbler. And the cobbler is the one who opens the door and takes it with his people. So the communion, the cobblication. And then they open the door, and the movement, what I say, is small.

[97:52]

So, we had to drink that chalice. It was too late already, but it came to my mind. So, there was a big celebration that we had in Montecassin, not Montecassin, in Montserrat. Everybody took the chalice with both hands, and it would be enough. You said, like, last time, they're supposed to eat your food, because that's it, because they have tips to only feed you. That becomes a very good operation. But maybe we should stage new achievement. We worked together on the problem when we got up. People had not any more confidence. So we said to them, we're going to re-use it. That would make it much easier for the police to take the chalice, you know, and open both hands, you know what I mean? The real thing, you know, that's right.

[99:04]

But it's the only one. So we had a dangerous operation coming in. That danger, I would say, is not even the form of a check. But in a way, one... So what I want to say is that, I think, from all of us, certainly I have seen, again, you know, in invisible time, this other being, because it's great, the blood is shed for all. Therefore, what is the channel of this poor all? That it's simply the essence of a being. We have here in our factory, we just talked about it, that we find it difficult. But at the same table, we can go in the same dining room, one room, that one would get another company.

[100:11]

Of course, the difficulty that's invented He had the diamond moon set at home before the dead, but that's one of the evidence that we've got to send it to establish that community principle of hospitality, without which hospitality just isn't hospitality. Not in the Christian sense, not even in the human sense, okay? But the year of God was certainly real. I don't know why I'm here. We celebrate communion, a communion kidney in me, you know, called, or when they say, how it's in Summa Theologica, you know, points out that The meal that could be open, it is solid food and drink. So they make the meal. And we eat.

[101:13]

And certainly what we like to supply, the piling and all that, but we're not open. No, we don't eat. We don't eat. We don't eat. We don't eat. And there we are, sitting down, and until you have this, this chapel simply represents the blood of Christ for all the people, for the whole community, and on top of that, we have the chapel. And that is the way I think we should also, these things, these pictures and symbols we should have before our eyes constantly, It might not always, in every little decision, or in every customer we have, or in every rule we follow, it might not always, especially not immediately, time is required to, let's say, form your relationship with me.

[102:19]

But it is very important that the whole community have in mind. Now, this is it. And that there's a shadow for all, and a blood of fire to shed for all. That the world's made of a blood of a human blood. And in the inner womb of God is the womb of God, the new covenant. And that is what God is trying for. He's not selling it to the saints. It may be a problem for the community. It may be a problem for the community life. Always, children very well know that in this time of war, the protection is returned to either the community or the individual person in their mutual relation. Mutual relation.

[103:19]

The family had to, in the course of this year, have to go through many experiences, and we had to follow him. The ideal solution, and you never find. He has heart, also, and has the blood. But as long as we have these things in our mind, we already have living, still, and being type. or the art of community dying is the matter. And then you celebrate the matter in such a way that it's really the community of vision. Of course, the community of vision is real. So then it's got to let me use it in that connection. It should start as we have been waiting in it. the judgment that will be made in all these different ways.

[104:27]

After that, we have to decide for all of us in which direction our female community life and the community spirit tends, and then in order to have patience, and in order to have mutual obedience, mutual listening, and recognizing them. And I'd rather be fine with my football. So, in the community, even so far as the community always We have the law wants to be able to keep the government in freedom that officially gives such a whole thing is a physical community life. Even at Paris, there's something, you know, this city also has a movement called the Fifth Road Ticket Meet, where they have a relationship, a community relationship, and now it's people going home.

[105:38]

And I just wanted to add a few remarks to yesterday's sermon, how the topic went on. People who are common, you know, they're true to their enjoyment. You know, we know that we created an image and life out of God. You can't say it's a point we did not do from a treatment, no, it was quite all that. Just as well as the kind of certain... Wade ran on suddenly in the explanation of these two terms. But yet, Lennon and Hayes did move the two words equal terms in the explanation. Yes, I was advised that in these certain schools of religious interpretation of the Old Testament, these two terms received a slightly different treatment and explanation.

[106:54]

The way they said it would first and more mean a kind of a, not a good saying, a cover or a It paid, but of course they would call it sport to me, the legal thing that they've got to play. Well, they learned it moves, but they are still going to, I don't say that they're going to do it tomorrow, but they're going to put an extra item to use. Well, it has to say good, also, sometimes. I don't know if it's correct for me to call it this way, but we say it the other way around. That would be like an inch of multi-icone. Because, also, the way it looks, the way it is translated,

[107:55]

Then you come later on to St. Paul, because in St. Paul we find very clearly a different one inspired in the death chapter of the Epistle to the Hebrews. In the first verse, the Old Testament is spoken of as the Skiath, an omen, an invitation. While in the New Testament, it's not as the icon, but the icon means the divine reality, the divine glory of our city. Therefore, the New Testament brings the divine awareness, while the Old Testament has its discussion. Then it presents it for all of us, The distinction in her that we need the veil, and the veil for our bodily existence, and then that distinguish them from our inner glory, that is hidden under the veil, beneath the veil.

[109:11]

And that inner glory that is the new man, as we are called, which, of course, Christ has created in us through his holy spirit, And then it comes back then to the whole business of second self-objection. And the person realizes that there is clearly the distinction of an ideal problem of man's form, the form of a delinquent being and not a human being, and the body that has the problem of becoming the expressive reality. And therefore, it has a completely different meaning, because we did it with human body. There's a human body that is completely different from any other. The animal body is called by God's name, and we know that what he is, and I'll say it like that, you get to look at what this means to you.

[110:23]

but if he forms something with his hands, because he will be sober, it's the work of God. It's specific, specific, that he forms. It's not very important, or it's very illogical, which is broken for individual proportion, and so forth. In the life of this man, There is no glory, I know, but it is. And of course, after he had done this, he thought that he was going to be buried. He thought that he was going to be buried. He thought that he was going to be buried. He thought that he was going to be buried. It was the new, the new communication. But no communication is in the spirit.

[111:25]

The spirit is a part of the communication, very big, out of the body. So that in the end, the two things, the body and the soul, what then? The body, the soul, the [...] body, that is, that in the Old Testament, certainly, the body of man had a great and unique role to play. But there was yet a way that, just speaking in proportion to the New Nation, ensured they compared to the New Testament, that a heart is too much like a poor one. In the Old Testament, there is no It's really first for concern with the new boss. So there is this thing that moves between the collar and the thick item.

[112:32]

I mean, the wheels get a real trick. He hid in the shackle, and he got home and said, Paul, speak to somebody. The old law had stopped him, but what else do you want? It's the first Sunday of the special hour, man. But we got a man in the old law, and Paul, he is still so sick. So he said, Paul, he don't smoke, don't drink, eat, and drink, but you can. East by fire, the capital being in God. So we're there for all of you. The God who loved us will be his. Never be concerned with him. The God who loved us will be his. The God who loved us will be his. The God who loved us will be his. Then, when the whole of the human body, why?

[113:43]

Because it is the temple of the Shikir, or Pilate was writing, it's the footstool of the Abbasid. And therefore I have to, that we kept him worried that we are holy and pure. So to be able to work, to do work, to do that. And we have the human, because the idea of life, the idea of life, it is the way it is. And it is the way it is. We think of the spirit, not even the human body, but the spirit. And the culture, the personality of the earth, everything. The second man, he's got the sterile spirit. Sterile. And that, God knows where that happens, and where that gets expressed, but he wouldn't see it. He thought it was a blessing.

[114:45]

Who went and got there, that's the Lord. He is the Holy Spirit. That means the Spirit of God. We all need to have that. take me over and constrain my soul body, and I shall be created again, once more than ever before, in the Old Testament, on the door of purity. So that from here too, all these laws of food and whatever it is, receive respect over religion, through the mystery of the resurrection of God. And I think that, too, this is a very significant point for us to consider, because we are, at present, we are very much in line with the world, all by our own, and what we are going to do with it. And not in the time of the Old Testament, nor in the time of the New Testament, because nearly

[115:52]

And that's the right one, you know, also through Godhead. That the value of the other value, as all common, is being in that life, in the life of virtue, is being gradually consumed, transformed for all. So that our people, in our way of life, may become that. and the question here is, from my speaking of white technology, the common man said that he would like to hear deep layers of the story. And then, he said, what we do is that we get terms to the culture, and we do it. This shows that this is still the same. Recapitulately described in the Old Testament, I thought of breathing spirit in and out of the earth and body of God.

[117:00]

He explained what it is to breathe in this common nature of the body of God. And then Holy Spirit, of course, talks that it glows. And that is the art form, too. Globally means manifestation. We have the divinity of the spirit. We shake it up because we are shaking it up. The flower of life would settle in the world. It would settle in the heaven. And that is the symbol of the spirit. The presence of God, you know, is spiritual in reality. Because in the New Testament, this is the church that is in the resting place, publishing the new nations. So in this way, and perhaps in the New Testament, always what we, the word that the Jews use is called willow.

[118:07]

Some think, you know, why willow? Why, why willow? Why is the human soul called the Lord? Because he somehow don't share the righteousness of the Lord. In my opinion, he is the third body in order to meet in order to travel, in order to reflect. The New Testament, of course, you want to reflect? Nobody reflects. It's the new glory of the new land of Christ. We gave to it. It was built in the north. That's what it is now. And yet I hope that we will live. We are containing reality of the body. So these are our thoughts on it.

[119:09]

without moving that theory, but I think it worked for him. I was an object to him, and I could think about it, also in the reading of the New Testament, what we had said to Othman, that life is not a contemplation, it is somewhere in the world, together, with two hands. That's it, the earth and heaven, the heavens and the earth, And then we get in there, and we're like the best of them. And we're like the best of them. And we're like the best of them. And we're like the best of them. Thank you. Thank you. Thank you.

[120:12]

Thank you. [...]

[121:27]

Thank you. [...]

[122:23]

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