He watched for us and he led us to look for the coming of Christ just on our door. And when he shall come and look, he may not find us sleeping in our sins, but watching and exulting in his presence. Amen. And at the same time, the supplemental anticipations of the second corridor Our Lord has described it in these words.

[01:10]

For the Son of Man is crowned with His angels in the glory of His Father. And then He will venture to every home according to His command. Even I say to you, there are some of those standing here who will not taste death, till they have seen the Son of Man coming in his keep." Out of these words then the creed gets formulated. We sing the moment in German. He will come in glory to judge, and there will be no end of his kingdom.

[02:18]

So the coming, the judgments, and the kingdoms, that are the three phases of the end. We have always emphasized in the past that The very word, he will come, the truth is, belongs to the vocabulary of the other. The end of human history is not brought about by man's efforts reaching their final goal, but by a violent intervention, by this The end, therefore, is outside of the reach of the human efforts. It is an act of the divine act.

[03:21]

Just as in the beginning the eternity of the Creator proceeds creation, and as we are saved, not because we, God, first, but because God loved us first and we were still His enemies, so is the end of history and the completion of the work of redemption, not man's arrival, but Christ's coming. We say Christ's coming to make it clear that the end is not of our bit. We realize that He's coming Naturally, you realize that this coming is not a kind of local approach. On the spot, it's rather a paruncino. It's full and final presence. It's becoming present, or an epiphany, a manifestation, an apocalypse, a revelation.

[04:31]

The ancient My pornography needs to represent this event in the book of the Apocalypse as a rolling up of the visible universe like a carpet, which then reveals behind the heavenly worlds the glory of the risen Christ of the All-Ruler. So His coming is not like the travelling of the light from a star down to this earth. It's the revelation of a hidden presence, therefore not a matter of counting the years, thousand, two thousand, three thousand. The Father has become nearer by sending His Son into the world that He has torn down the wall of partition between God and man through His death on the cross.

[05:36]

And there He became our peace by sending His Spirit, who then builds the church as the temple of His glory. So the church lives in another kind of time. in the past, a time which is filled with the presence of the curious. Understand the time, Senghor says, for it is now the hour for us to rise from sleep, because now our starvation is liberated and we can believe the light is far advanced the day is at hand. Let us therefore lay aside the works of darkness, and put on the armor of light. Let us walk with comity as in the day, not in revelry and drunkenness, not in debauchery and wantedness, not in strife and jealousy.

[06:51]

Put on the Lord Jesus Christ, and as for the flesh, take no thought for its lust. In this passage I quote it because there can be seen so clearly the connection between the transformation of time through Christ's convict, Parousia, with the transformation of man. Because that is part, essential part, the essential part, of our way of, let's say, looking at, better would be experiencing, the power of Siddha, the end. We are, as Christians, we are, ten-eyed. That means, a perfect person, who is into the end. We are living at the end, or in the end.

[07:56]

And that is because we, through baptism, have entered into the power of the Lord's resurrection and into the fellowship with the suffering. So a new man is born to try. But that the time, our earthly time, is not at the present moment annihilated, gone away with, in a griff, but interiorly, when it is being constantly transformed by a new presence, the presence of the power of the Lord's resurrection, the presence of the curious. This presence of the curious is, the expression is, in his church. Of course, they are essentially, first of all, in the sacramental mystery, the sacramental light of the church.

[09:02]

Then, this end, this telos, is of great importance. Then, of course, eternalism of our own inner reality as Christians. We have entered through baptism into this new island, into this new present, to this new time, if you want. And therefore the Baptist tree was always built as an octagon in order to make it clear that he and I It is born into this new island by an internal transformation. And that is the importance, that here where we watch, so to speak, the world in a mass, the Solomon Mountain is made of this final transformation of the whole cosmos, and we already

[10:05]

and therefore also naturally spiritually in our thinking, in our believing, in our loving, Well, human beings in this microcosmos, what was, will take place in the macrocosmos. And in that way, already place ourselves into this telos, as truly telos. So through baptism, man will all have entered into the power of the Lord's resurrection, and into the fullness of into the fellowship of Israel. A new man is born and has been born inside us. We are renewed in the spirit of our lives, St. Paul says, and that puts on the new man who has been created according to God in justice and holiness of truth.

[11:15]

Through baptism in us, this our senior has taken place. But, of course, it has taken place in such a way that still the veil has not been removed. The veil of I am visible, God of the existence of our psychic life here on earth. just as the time never thought to still, going on still inside this, as it said under this veil of our fleeting days, that eternal wave of glory the risen Christ be spreading through the sacraments in His Church. But this inner transformation and spring that puts us, I repeat it, into the end, And that makes, then, the special way in which we experience, in which we live history, in which we are bound up and looked forward and are connected with the last destruction of all labels and the last policy after which we are looking forward.

[12:30]

And wherefore, St. Paul says in the second Epistle to the Corinthians, we do not loom its host. On the country of Edwards, England, though our outsat man is decaying, yet our inner man is being renewed day by day. For our present life of fiction, which is for a moment, works in us an eternal wedge of closeness. that is beyond all measure. While we look not at things that are seen, but at the things that are not seen. For the things that are seen are temporary, but the things that are not seen are eternal. We stand here in this time, renewed in our inward man, that is, in our deepest personal existence. through the Holy Spirit that has been given to us by the risen Christ, a gift of peace to us, a final peace, a peace that is already the new and final iron for the time of Christ's glory.

[13:50]

But still, the veil of our inhuman existence continues. I would like, in that connection, just to read to you, because I think the fourth chapter of the statement may please them to the acquaintance, such a beautiful description, that of this, our status, and the same expectation, and also in the presence of the Al-Sinai. St. Paul puts it in this way in order to show our general relation. We are no better than pots of earthenware to contain this treasure. And this proves that such transcendent power does not come from us, but is God's alone. That is such a beautiful description of the facts that already with us, in some way, the end has come, has been made.

[14:52]

We know that we carry in us pots of earthenware. If we can truly and humbly live in heavenly treasure. And that makes the essence of our existence to be abundant. Heart placed on every side. We are never handed in. One many heart placed on every side, living in this life. But we are never left again, still the end has already happened to us. Beweildered, we are never at our wits' end. Hunted, we are never bound, abandoned to our fate. Struck down, we are not left to die. Wherever we go, we carry death with us in our heart. The death that Jesus died that in this body also life may reveal itself, the life that Jesus lives.

[16:00]

For continually, while still alive, we are being surrendered into the hands of death for Jesus' sake, so that the life of Jesus also may be revealed in this wretched body of ours. Thus death is constantly at work in us, But Scripture says, I believe, and therefore I spoke out. And we too, in the same spirit of faith, believe, and therefore speak out. For we know that He who waits for Lord Jesus to die, will with Jesus raise us up to Him, and bring us to His presence, His presence. And you are waiting with us. Indeed, it is for a new set if all things are ought, so that the abounding grace of God is shared by no one more greatly made in the course of heaven's giving than that sends to the Lord it come.

[17:08]

For we know that if the earthly friend that hounds with us to death should be demolished, we possess a building which God has provided. a house made by human hands, eternal and inherent." I don't know any passage really in Greek. This is something called, which expresses more precisely this real mystery of our Christian existence after the first coming and before the second and final coming of Christ. In this little retreat, the birth of the sacramental existence of the terrors here in the Ecclesia, and we sharing it. So that we, eagerly praying that the houses are someday to be demolished, we possess a building which God has provided, a house not made by human hands, eternal and inherent.

[18:16]

This is so important because this describes so confidently from the very essence the living act of faith. Faith is, I must say, the living experience of the fact that this, if it's our earthly way, would be demolished, the eternal abode is there already. In this place of body, Saint Paul continues, We yearn to have our heavenly habitation put on over this world. In the hope that we thus grow, we shall not find our same state. We grow indeed, we who are enclosed within this earthly plane. We are oppressed because we do not want to have the old bodies stripped off. Rather, our desire is to have the new body put on its own legs, so that our mortal heart may be absorbed into life immortal.

[19:24]

God himself has shaped us to this very end, and as a pledge of it, he has given us the Spirit. And therefore, we never cease to be confident. We know that so long as we are at home in the body, we are exiles from the Lord. Faith, however, is our guide. We do not see. We are confident, I repeat, and would rather leave our home in the garden and go to live with the Lord. We therefore make our ambition, wherever we are, here or there, to be acceptable to Him. For we must all have our lives laid open before the tribunal of Christ. they each must receive what is due to him for his conduct in the garden, good or bad. Seems to me as these words touch them as a deep mystery which dominates our life here on earth.

[20:35]

The reality of the divine knowledge, the Divine Anathema, has reached us. Anathema is the thing that remains. If we are adaptive, we are experiencing it. That is the final gift that God gives us. And this alibi has been given to us. But here in this earthly plane, there is then, let's say, the clash. The clash between the outer and the inner. Between the old man and the new. On the other hand, even though our outer man is decayed, yet our inner man is renewed, they are divided. And it's then the death, the life-death, or the death-life, that the Agape of all time works in us. They are divided, minute after minute.

[21:38]

The Agape is, in itself, is when someone is dead. So beautifully St. Augustine describes that in his innovation in Psalm 111, he wrote, Ipsa caritas, octsigi quod frivus, quod sirus quod non eramus, faci nobis quanna opem directio. Caritas, the kind of being, kills what will break. There may be, but will not not. and works in us, he makes you love, works in us a certain death. But this death, according to David, is saving judgment. It is an iniquity. It transits us into the new world that Christ has brought into us, and that is the new world of the spirit, which is the pledge of the final consummation.

[22:44]

passage that I would like, you know, in this connection too, to mention to you, I came across it just the other day in reading, in the, we have seen tables that Martin Rubin has collected, and there is one on the day of destruction. You know that the Jews always think something of tremendous importance and such You know, the Day of Destruction, which is the 29th of the month of Av, on which the Temple was destroyed, which is the great day of mourning for the Jewish people. And on this Day of Destruction, then they asked, Rabbi Pete asked, why should the Messiah be born on the anniversary of the destruction of the temple, as the tradition has it.

[23:56]

And then he replies, the kernel which is sown in earth must fall to pieces, so that the earth burning may start from it. Strength cannot be resurrected until it has developed in deep secrecy. to dot a shape, to don a shape, this is done in the instant of pure lovingness. In the husk of forgetting, the power of memory grows, and that is the power of redemption. On the day of destruction, power lies at the bottom of the depth and grows. That is why on this day we sit on the ground. That is why on this day we visit graves. That is why on this day the Messiah is born. That's the immediate thing for us to know.

[25:02]

Thousands of associations right away crystallize in our mind. I saw the Messiah be born on the anniversary of the destruction of the temple, and the tradition has it. Of course, we know, however, our Lord Himself refers to that tradition who lives before every step. And in three decades, I was around the temple. soul into the earth, must die so that it may multiply. So strength cannot be resurrected until it has dwelled in deep secrecy. To dot a shape, to don a shape, is the stoning instant of pure nothingness, in the husk of forgetting the power of memory grows. That is the power of redemption. All that we observe is, by the way, also true living experiences in us and as Christians.

[26:09]

Because there is that current, the soul, the earth, and all the pieces that the grain is part of. Strength cannot be resurrected until we have a really deep secret. I would say that there we have one of the ways and the deep reasons too for the monastic life To dust be shamed, to dawn be shamed, this is done in the instant of pure nothingness. We understand it, but there's an illusion, but in relation to the change that takes place in baptism, the old man is put on, the new man is put on, but in the instant of pure nothingness through the death with Christ. In the process of forgetting, the power of memory grows.

[27:12]

So often, God seems to withdraw. seems to withdraw its presence, and we find ourselves in the darkness, not being forgotten. But we don't see, I mean, as naturally as that does. These moments of withdrawal enrich, as we can see when one meets the Old Testament, the power of earthly qualities. But some things are high, But I remember, in the hiding, the power of memory grows, and that is the power of redemption, because the power of memory is the power of God, is the power of trust, eternal trust, which he draws us to. So on the day of destruction, power lies on the untouchable tip and grows, and is good sit on the ground on the day of the destruction of the temple.

[28:21]

That is why on this day it is in accordance. That is why on this day the Messiah is born. And that is also the beginning of the tremendous, if not high, vengeance of the fatal costumers of the whole earth, tomorrow's costumers. That is the day of the destruction of the temple. It means the temple of this visible world. And in this moment of destruction, which is night, there the Messiah is born. The one who comes to judge us, who has loved us. So therefore I call this release, God's event, invitation for tomorrow for all of us that think of us. says therefore, if you have risen with Christ, seek the things that are on the bottom, where Christ is seated, and the right path open.

[29:22]

Mind the things that are on the bottom, not the things that are on the top. For you have died, and your life is hidden with Christ in God. When you've harnessed your life, send a plea in, then you too will appear with pain in your heart.

[29:43]

@Transcribed_v004
@Text_v004
@Score_JJ