There is a sudden wave of leniency. It's light. It's fun of the premise. The church tries to break us. We hear St. Paul's saying in the reading of today's epistle, in the famous line I've heard of, And on the day of salvation, I think, we put videos now, is the favorite time. Now, it's the day of salvation. And the church applies these words to this specific exercise, that she undergoes to at least there is as a community, as part of the physical body here for her, as a time of purification. is evident from the context that's important in this way that, after the coming of Christ and the setting of the Holy Spirit, that day has begun in which the Spirit went, in which therefore the acceptable time is present, the time of God's mercy was not

[01:28]

in the original context limited to a specific time, like weeks of this daily season. But the Church has realized in the course of their history that although the messianic time is the day of salvation, still baptism The light of the Holy Spirit in us does not, as it may, change us essentially, does not change us in the way it came to angels, but that we are subject to the wear and tear of time, that by the days and the weeks of our Christian life were all, the dust set forth over. Our negligence and our infirmity simply is there and is a factor to be counted.

[02:34]

In this world, it is an act to bear understanding and of mercy, this our infirmity and our indigence, that this specific opportunity of a special, determined time is given to us. As you know, this is one of the difference between the Protestant and the Catholic practice. Protestant practice is ultimately, let me say, the power of the Spirit to lead the practice of the community in eternal, lead it to the hauntings of the Holy Spirit for day to day. The practice of the church is to observe certain time and see.

[03:35]

We must pass ourselves a day to day, the body in our whiteness of such custom. And what is asked of us that we may celebrate is that we actually, in a way, which cause all centurionic an extension to the new scope that determines this messianic age. And I think it is evident on the history, the story of the temptation of us, what this inattitude should be thought. You know, in a certain way, and in these days, especially in this next season, where the external crap is an aspect of use of oneself to a physical, where, therefore, no place given to much more freedom for the individual.

[04:38]

Therefore, this time and this step in season, in a very special way, demands of us this process of interiorization of an inner understanding of what we are about to do that these weeks of the land of the city which lie before us. Christ the Lord shows us goodbye. He was tempted as a human being, as human as our brother. He was tempted in his human nature, was tempted in his human way. Temptation is, obviously, the mystery and at the same time the greatness of the creature that is unique to us as human beings to be exposed to temptation. Why? Because we ourselves we are opposed of these two elements of infirmity and of greatness.

[05:49]

Protestant self have taken this upon him. And here show us why? Because this temptation is typical. The temptation which we have to overcome and which we have to resist. To correct temptation, that is the result of our weakness. To conquer temptation, that is our love. And we see it so clearly in Christ the love. He was taken by the Spirit into the desert, and there it was exposed to the temptation of the power of the temple. And this very temptation is always clear in the answers that Christ our Lord gives to the temptation of the devil. The devil's words are always unvicted.

[06:53]

If you want to really understand what he did with his obvious words, then listen to the answer that Christ gives to him. Because in this answer, he interprets his word in the light of the divine truth, that subtlety which is proper to the dead. So he answers the first temptation in this word. not on bread alone lives now, but on every word that proceeds from the mouth of God. That is our first temptation, that we trust as it were in bread alone. That means that we have in ourselves this tendency to use the things that are given to us the act of creation, to be at our disposal, to serve our material beings, that we use them with all preference we create, that we use them as the beings to establish our independence and our security, and that in this way we don't see the difference of creation.

[08:21]

as those who use them in the service of God, but we take them as a throne in which we deal, upon which we deal in our own end. And you all, we all know how actually and how acute such a temptation is in our death. Therefore, if we enter in these specific depths into this little season, Then we should realize that our fasting means in spirit, the spiritual sin, that we realize that not from where you help us back in, but from every word that we see is from the mouth of God. Our fasting means that where we would use our own independence. We give ourselves, in a special way, into the answer.

[09:25]

We might expect that bread alone, material subsistence, material riches, material planet, material beings, are not the throne on which we are able to build an independent empire, but that we have to listen to the word of God. Therefore, our material activity has to be subordinated to the listening, the passive receiving of the work of God. Because this word of God is the word of redemption, it is the word of God, it is the blessing, which we estimate here living in this world. because of our which we need. The second temptation is one can say the temptation of the man who on the other side puts his trust in a way in God which on the other hand excludes all the significance, excludes all the meaning

[10:45]

Everyone who practices and enters into this disease realizes that there is a certain danger, the danger of the materialism, but the danger of the spiritualism. The danger of the bonders are born to consider the reality of the material world. To live on great and low, that means to declare the all-sufficiency of material need. To throw oneself down for the body of the temple, in this expectation that God and his angels would intervene until, that is the sin of the spiritual. Other than the one who loses the totality of reality, out of the misdirected spiritual.

[11:48]

He wants to take a shortcut. He wants to be captured immediately by God himself. And this, according to his own inspiration and his own wisdom. We could call such an approach that of force, a force kind of magic. to get a hold of God through our abstinence, through our defining ourselves. So it's been forced, as it were, to protect us again. In the past, in this next season, for example, we cannot pass in a way, which, for example, would disappear on the knees of the body. It's not this, that it is a misdirected radicalism which the Church expects of.

[12:54]

But with all of humanity, we know when we realize that in approaching power, we approach it, lead this up. And therefore, we investigate the things of the body, material things. as the scripture of God's will for us, and therefore as a part of our kingdom. The third temptation, then, is the temptation of power. That is all of this I shall give to you. There is the temptation of it. All of this that you see, all the kingdoms of it, all the power of it, have had given others. Or could say perhaps that one leads this temptation and leads it, at first glance it seems to be unrealistic, because God is the one who is the ruler of a king.

[14:00]

And how can then the devil of the things do them? But there is a great mystery that they come up against. every single day in our nation to the powers of this realm, especially in political power. It is simply a fact that power has been given into the hands of man, that therefore the devil has power at his disposal in order to try how much of each one through the hands of publicists, evening and of men. Our Lord himself, the hour of darkness, had come upon him, and all power was given to his enemies to exercise over him to him.

[15:05]

That is, as it were, the extreme and perilous case of this, shall we call it, delegation. And that constitutes naturally, for us as human beings, constitutes a tremendous temptation. That we, first of all, that we, in the first part, try in an illegitimate way to bring power at our disposal in order to exercise your own way. And of course on the other hand, too, it is the same feeling to man's weakness, to kind of bow to the parts of this world. Anyone who wears one through the experience of the dancing regime in Germany knows how weird these things are.

[16:08]

In fact, And therefore, if we look at this situation, to say the conflicts which are made in manner are produced are the truth of a human in a legitimate use of power. We ask ourselves, what is the way to beat this greatest of all temptation? Now it is, as the Lord says, the fire in which the power of God, the kingdom of God is, as it were, working in. Therefore, the act of adoration, the act of worship, of worship of God as the source of all power, is needed for it. in which we counteract the temptation of either exercising or serving power in an illegitimate world in the world.

[17:19]

Let us see what we realize that in this public season, our fasting is there in order to recognize and acknowledge publicly that we don't live on bread alone. We wish to know how real this thing is in our time of absence and our workroom. It is so easy, so tempting for us to kind of overlook this necessity of cutting down voluntarily out of our love and our feelings to us. the power and the value of this speech. Our power still is a profession of faith in the spiritual blessing that we receive the power of God from the other and not to the work of our hands.

[18:32]

And our prayer that we in these days that we cultivate, our Firstly, for example, for us as a mount, we cannot put other. For all of us, for all of our captains, the celebration of the Sunday, for example, it is considered, let us realize, that it is a good war, a good war, a war against the dangers of political protestantism. And of that slightly that may be so on the illegitimate use of it. Finally, do we think of the temptation? Throw ourselves down in the water. It's always real about it, that in our fasting, we do not as it may take a shoulder.

[19:35]

It is not the expression of a worry. spirituality or angelism, but it is the expression of that in our service that we give to God who works on salvation, through the meaning, for example, of the community as well as of our domestic community, of our family, works our salvation in the framework of church, and therefore, in the framework of living with one another, adapting ourselves to one another, and in this way, of obedient helping of what we call the secondary heart. This is the greatness

[20:36]

of the early season, and we can easily see that the spirit which reanimates it is the spirit of the resurrection, and that brings the spirit of the one who is the blood of God, who is the son of God, of the one who has given himself as a victim into the house of his enemies, And the one who has conquered, in such a way, that, by the time, he moves this entire building close and leads us to the construction of...

[21:19]

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