of the mountains of tomorrow, and the idea of the Sabbath as part of our triduum, as the last stage in the Pascha. You understand what we mean when we, and you realize it also, by celebrating this Holy Triduum with us, that the object of our celebration is essentially, as we heard it And today the lesson, the second lesson, is the Paschal Domine, the passing over of the Lord from this world into home to the Father.

[01:07]

And this passing goes through his death. He descends because he is the manifestation of God's descending selfless love, what we call Agathe, to distinguish it from Arabs. Arabs, by that we understand the selfish human love which is always intent to aggrandize itself. to take possession of things, while what we celebrate here during these days is the opposite principle which God the Father has made known in the center of time, in these days, by the fact that he sent his Son to die.

[02:15]

Therefore, as the motto of these days, in the beginning of Holy Wednesday of this Holy Week, the words, therefore put on the mind of Christ, who did not cling to his likenesses with God as a thief would cling to his bread, but who emptied himself and who descent became one of us, was found in the form of a slave, obedient even unto death, the death of the cross. That is that wonderful concept. Intentify the more radical manifestation of a love that seeketh not her owners, St. Paul says. And that is what we celebrate.

[03:18]

This love deepens into the depth of death. And tomorrow we celebrate St. Pultus's. He was buried. His burial is the last step in this ladder of annihilation that starts with the glory that the son had from all eternity with his father, and which ends in the fact that his helpless, blood-spattered body, lifeless, was taken from the cross and was put into the tomb. Our creed, you know, ends with that. Homo factus, morto secundus.

[04:25]

He died, he was buried. So the tomb is the end of that way of complete annihilation. But then, of course, this tomb also is the source of life. because it is selfless love which wants to spin itself. Therefore, the end of this annihilation, the completion of selflessness, which we see in the tomb, the body of Christ in the tomb, That is, at the same time, the source of life. And that is what we must understand, that we celebrate this transitus domini in the spirit of faith, not looking at it from the outside with the eyes of Judas, who was constantly waiting and who in fact wanted to force the Lord

[05:39]

by his betrayal of him to manifest his glory, and to smash the enemies that were out to kill him. In the mind of Judas, and that is a basic problem of our human existence, there is hyperphilia in the old world, which we mentioned today in the preface. What is that Perseidia Judeo? That is not, let us say, a special degree of malice, I mean, in any kind, let us say, in any narrow sense of the word. But the perfidia iudiorum is simply the expression of something which is absolutely general to the foreign human race, but which in the decision and the attitude of the Jewish people towards their messiahs became acute.

[06:45]

Because it was the messiahs is the incarnation of the Jewish people became a Jew. Therefore, he is Jew. And he, the one, the Jew, the representative, the incarnation of the chosen people, he was killed as a public criminal. And then, in front of that fact, then arises, of course, the deep, decisive question Can we confess or can we profess ourselves to be one with this criminal who dies there on the cross? Is that not a yes to our own death? That was the problem of the high priests and the politicians in Jerusalem.

[07:51]

Better than one man dies, but then we keep the people and the land. See? The death of Christ put them before this question. Do we say yes to the death of Him who represents us, who is really Jewish? If we do that, then we all take upon ourselves that death. And that is what the Jewish people as people did not understand. And I ask you, which nation is there that as a nation understands that? I think it is so unjust and so superficial if we condemn the Jews. for the fact that they killed Christ, and we do not think for a moment for ourselves that for an individual, now it may be that an individual in his idealism is ready to die for a just cause, but which nation

[09:20]

as nation is willing to die for a just cause. A social difference between, let us say, the prime conscience of an idealistic individual and, let us say, the common conscience of an entire social body, especially of Because by nature it is ingrained in a nation that they want to preserve their own existence. Look at the states in these days, and not all nations. The tremendous problem that we have to face with the atom bomb, all these tremendous problems. But are we as a nation ready to give up our existence even for a good cause?

[10:22]

That is a tremendous question. I don't think we should dare to say, yes, I don't think so. But you see, the Jewish tragedy consists in this, that they were chosen by God as a people as a blood unit, and a unit of blood wants to preserve itself. As I say, in the individual, the spirit sometimes takes the upper hand. But where there is a nature which is possessed by the spirit to such a degree that the common conscience agrees to the Holocaust of this But this is what the providence of God was asking the Jewish people, to agree that their king, their king was the one who voluntarily died on the cross.

[11:34]

I call your attention to a word which you'll find in the celebration tomorrow in Matins. or if you don't come to play them with us, you have always the possibility to do that by yourself. But there is the beautiful commentary of St. Augustine to Psalm 63, and that is in the second nocturne, the monk's second nocturne, which is a commentary to the words of the psalmist. Psalm 63 verse 7. Now these words I take them and I translate them as they are here in Latin because no use to go back in this context to the Hebrew original. That means

[12:36]

Man accedes, accedes, ad cor altum, to the higher part, that's translated verbally, and exalts her little days, and God will be exalted. And St. Augustine asks then, in his own way of explaining the Psalms in the light of Christ, He says, this man, who is it? It is Christ himself, the man, the sacred atom. And he acceded to the high heart. What is that? What is the core altum? And he says, it's the core secretum. It is the secret, hidden heart. whose hidden heart? The Father's, the Divine Father's, the Heavenly Father's hidden heart.

[13:48]

And what is the Heavenly Father's hidden heart? Now we can say with one word, the Heavenly Father's hidden heart is Caritas, or in Greek, Agapi, and means that love, that secret, not her own. That is what makes the Father immortal. That is the inner heart which has been revealed to us today. This is on Friday. On this day the veil of the temple was rent and our gaze now is free to penetrate beyond the veil And what we see beyond the veil, the meaning of, in the Christian sense, of the beyond, is the agony, the charity of God, the forgiving, safeness, charity of God.

[14:51]

The Son of God, becoming man, dying, being buried for us, that is the manifestation of the cross sacred of God's hidden heart. Now St. Augustine says, Abscene homo ad hoc altum. He understands it as the prophecy of the Son. The man will come who will achieve, identify himself, make his own, the Agape of the Father. And who makes his own inadaptable? The Son. The Son who undergoes death, traditus, betrayal, delivered into the hands of his enemies, but he makes this fate and destiny his own.

[15:56]

You find that idea also here beautifully. I call your attention here to the first response of Tomorrow's Matters. The first response, because there you find what is meant. There we sing there, That means he is traditus ad mocte, delivered unto death, into the hands of death. Ut vilificare populum sui, that he may bring life to his people. And then comes the next, the versicle, tradudit im mocte animam sua. That means, the one who by the powers of darkness, was killed.

[17:01]

You see, Christ did not commit suicide. That's nonsense, and that's not the essence of the mystery. Christ was, by his enemies, overcome and killed, entirely possessed, betrayed, forced into death. This faith he made his own. He completely agreed to it. He said yes and amen to it. It is so beautiful and so just beyond expression when we sang this afternoon in the Passion, according to St. John, this wonderful word, et tardivit spiritum, and he gave over, handed over his spirit, his ploy.

[18:11]

You see there, that is a word that only the Gospel of St. John can formulate in that way. You feel right away what that means. The dying Christ hands over his spirit. You see, St. John leaves it in that form. He does not say he commended his spirit into the hands of his father. He chose this word, he handed over his spirit. And that leaves it free for us, and that's the invitation of that word. This is not only the Lord's complete surrender of his soul and of his spirit into the hands of his Father. Then it's much more general, the handing over of his spirit to all humanity.

[19:15]

Not only to the Father, to his brethren. And that is the reason why after he handed over his spirit, he could say after his resurrection, immediately after he met and when he met Mary Magdalene, he could say, go and tell my brethren. They were his brethren. Why? Because on the cross, he had handed over his spirit to them. We should never forget that today is really the birthday of the church. Today the church was born out of the son of Christ and these words he handed over his spirit indicate that. They are the fulfillment of another word of St. John where he says Christ was not yet glorified and therefore the spirit was not yet there. But then you know very well that it is the evangelist St.

[20:22]

John who in the clearest and most profound way explains and indicates that the Lord's death on the cross is His exaltation. That even divine providence has chosen the instrument of the cross for the death of the Son, because nobody can die on the cross who is not lifted up so that his death was his being lifted up, so that the form of his death indicates the resurrection. He was exalted. His death is his exaltation. And so also his death is he hands over his spirit. As it were, he gives his spirit free. That is now for all. His death, the death of his flesh, puts the spirit at the disposal of all of mankind.

[21:28]

That is the meaning. Totalit spiritual. And that is why because his death on the cross is deliberately and voluntarily and with the full consent of the Lord's entire heart, is the death for us, for the people. So that the one who was shamed and was jerked and was killed world in its spirit, too, because accessit ad cor altum, he acceded at the secret of God's heart. The song made to father's desire of salvation is, oh, identified himself completely with

[22:29]

So in that way, the death of the Lord is a handing over, and the freeing of his Spirit is the birth of the Church, and is in that way our own birth. So, that is therefore the meaning of the Lords of the Three Days, the Holy Tribune that we celebrate. We enter into that life-giving law which passes through death as the central witness of his absolute selflessness into the full liberty of the Spirit which is handed over to everyone. So the last aim of selflessness is not the death of a person, but is the life of all, through the death of all.

[23:35]

In that way, the high priest had seen clearly the meaning of the crucifixion. But I ask again, if you look back and if you follow these and the sublime character of which are the last design of God, saving God, a nation as a nation. We have spoken in the Middle Ages of Christian nations. We have even spoken of the Holy Roman Empire. We have spoken of the Corpus Christianum in the Middle But right away we look at the political reality, even of those days. But then today we cannot speak of any Christian nation anymore. So if we see today that really the Spirit of Christ at this moment has not found any nation which as nation would say a yes to the one who dies on the cross,

[24:50]

Let us not throw any stones on the Jewish nation, but let us see, on the contrary, the tremendous path which the Christian faces. Is the, what we call politically, the separation of state and church. and which of course is in some way the liberation of the individual conscience. Certainly I don't deny that at all. But is the separation of church and state, and does it mean the absolute and last and final giving up of the hope that a nation may really, as a nation, become a Christian nation. I don't think it can, because we live in the Messianic days.

[25:51]

And what is the essence of the Messianic days? You have seen it, you read it, you pray it constantly, then the Holy Spirit will gather around Christ the King on the cross all the families of nations. all families of nations. Therefore, in that way we cannot give up the hope that the nation as such and nations as such may become Christian. Not so that the state in that way puts out all kinds of regulations, something like that, political, but the spirit of Christ overcomes, let us say, purifies, transforms, how could one say it, the political tendencies and instincts of a blood community?

[26:54]

But, of course, just to think about it, you know, also tells you what an enormous task that is. But it is the messianic task. The Catholic Church as such just cannot be confirmed to be to the end of days nothing but a saint. But you see, then immediately comes that problem, oh yes, there is that terrible monolithic rock, you know, which every priest, the same color, you know, the same And then you know that it's working to impose its law upon everybody. And that is what people really get frightened about. I saw that just these days in the Bahama Islands. were in 1896, there were six scaffoldings of these islands.

[28:05]

And then the missions began and now there was more than 30% of the whole scaffolding. So of course they said, what's going on here? We probably have to leave, pack up and leave. This thing goes on. And then comes, you know, of course, that resistance and that tremendous fear, you know, I hear something going on which just, you know, I mean, makes us all slaves of this, of this, of him, Lord, and that really looks formidable. And it is true, it is formidable. Because that law cannot be separated from the idea of the holocaust, of the conflict of it. It cannot be separated from the cross. And therefore comes the question, is as a nation, as a nation, ready to accept the cross?

[29:10]

No nation is today, just as the Jewish nation was not ready to do that. It's not true. Because we have at our disposal the whole fullness of the Grace of Redemption. And still, how far away are we from that goal? So, as I say, that is the idea of this Holy, of this Sabbath. The Great Sabbath. Rest. It's in the whole. of the Holy Tribune, the immediate preparation for the resurrection. We are in the last stage of the annihilation of the emptying of himself of Christ, but this last stage of the emptying of himself of Christ, of the burial, is at the same time the promise of

[30:17]

I would say of more than the resurrection. You see, that again is the tremendous beauty of these days that one cannot be but overwhelmed by all the time. The last stage of the annihilation is the rest of Christ in the tomb. But you see this rest of Christ in the tomb, on the Sabbath day, is at the same time not only annihilation, but it is the foreshadowing, the image of the peace, which is the last goal of the whole work of the Council. The peace. Therefore, you see, and that is the decisive thing that you must realize when you tomorrow celebrate the Martyrs. We are at Christ's tomb, and as I say again, it's the last stage, the last one on the matter of his annihilation, of his emptying himself.

[31:30]

But this stage of Last, the vibration of almighty God, all love, is in itself the image of eternal rest, eternal peace. Therefore, we started to go by saying, in patria in edipsum domia retroitus, in peace itself, and means in the peace. We could simply put it this way because it has to be seen in connection with the Sabbath. We can say in the Sabbath rest I sleep and I am quiet. In the Sabbath rest. You see this is the Sabbath tomorrow and you know very well the Sabbath has a distinction

[32:34]

The Holy Week represents the seven days of creation. The seven days of creation is reflected in the days of Holy Week. How that is in detail, we cannot explain here. It's evident in the Sabbah. To what? Now what is the idea of the Sabbah? The idea of the Sabbath is this, that God wrested from all his works. Now what is that, God wrested from all his works? Every philosopher right away said, impossible, see that's anthropomorphism. And fortunately this anthropomorphism is found in what the Scholars of Exegesis call it the Elohim's document, not the Jarvis' document. You see, we have these two, let us say, in a theory of two sources.

[33:40]

There are more, but of two sources. The one, the Elohim's, the other, the Jarvis'. In the Wellhausen theory of the Protestant exegesis, the Elohim was, let us say, the priestly mind, the abstract mind. The Jairus was the human mind, the anthropomorphistic mind, we say. The Elohim strove to a clear, let's say, idea of the omnipotence and eternity of God, the transcendence of God. The Javist, as these exegetes say, or I don't identify myself with them, they say the Javist is the one who has a more, his idea of God is shaped according to, is more naïve. It's shaped according to the idea of man. In the Javist source, God is always represented in a way

[34:43]

For example, walking in paradise in the garden in the evening. Now all the scholars, you know, jump at the thought that that's the juxtaposition. God walking in the evening in a cool breeze, you know, in this garden. A human idea of God. While the Elohim would not write such nonsense, I'm just quoting. because he is more a priestly-trained mind. That means a mind, you know, as one would figure a priest to be, you know, I mean, trained in scholastic thought, you know, the summa theologica of St. Thomas, and he knows better than to say that God walks in the evening breeze. And there, you see, therefore, it is the war, the trade mine he starts, you know, God has to create it. But now you see that the painful thing, of course, is that right in this Elohis source we have this, and God rested on the seventh day from all his works.

[35:57]

It's difficult to reconcile that with the general idea of the Elohis. But there it is. The question is what it means. Of course, conceived in the whole of the Old Testament as a prophecy, and the growth, the wake of creation also is a prophecy. The prophecy of our redemption is not a report about how physically the world came into being. That's nonsense. It's a prophecy of redemption. Because what is Holy Scripture? St. Paul expresses it clearly. What the meaning of Holy Scripture is, it teaches us for salvation, but not for geology, or paleontology, or even more critical science. And therefore this year, the seventh day, in which God rested from all his works, arguments indicate the time in which the fullness of peace descends.

[37:10]

And that fullness of peace is a resting from all works, a resting from all works. said of God, but for our teaching, for our teaching. Therefore it indicates their fullness of salvation, which is initiated in fact today when Christ said, It is fulfilled. That means His work is finished. He rests from his work, consummatum, it is fulfilled. Now this consummatum has, it is fulfilled, this rest from the work of salvation. So will in Christ the God incarnate.

[38:11]

Because Christ is not a philosophical God. Christ is in every way the God of faith. In this, wasting from his work, how do we enter into it? How do we enter into that consumableness? It is fulfilling. It has been done. It has been achieved. How do we enter into it? There's only one entrance into it, and that is that of faith. The only way in which we as human beings can appropriate the consummation of Christ, the consummation of the work of our salvation, is through faith, accepting it through faith. And that is indeed the meaning of the Sabbath rest. Already in the Old Testament, I would and recommend to you very much to borrow

[39:20]

I see some of our dear guests, you know, sometimes floating around, maybe a little, just don't know what to do, how to fill out greater spaces in which nothing happens. Tomorrow there will be the biggest space of that kind, because tomorrow is the great So it's very decisive I've been waiting for you and for a profitable and blessed participation these three days. And tonight you make up your mind how to use your time to bomb. And I would invite all to practice, especially the guest father, Fr. Justin, and his helper, Fr. Luke, you know, to put at your disposal as many holy scriptures as we have. It's always a difficulty, but let us mobilize all scriptures and put them into the hands of our guests.

[40:22]

Because the essence of the Sabbath race is to sit down and to Take the Word of God as the nourishment of your faith, as the essence of rest. And that's very important, because we are accustomed in our life constantly to do things, do things, do things, and do things. And if we are suddenly stranded on a hill like this, then of course the fateful question arises, what shall we do? And then we turn to our neighbor and we see. And then we talk, but then of course comes the critical question, what is the topic of our talks? So it should be the Sabbath rest. And therefore, you see, tomorrow try to get it, you know, really to, because this is the acceptable time.

[41:24]

And don't waste it. Don't lose it. Don't play around with it. Like the clouds in the morning and the dew in the morning, you know, evaporates. But take the Epistle to the Hebrews, that is Enyar's, the deepest commentary to this, to these three days that we are celebrating. And there read with special attention chapter three and four. And in these chapters 3 and 4, and also then later on in 7, the chapter that we read tomorrow, in Matins, there you study and try to grasp the idea which St. Paul explains there in this epistle to the Hebrews. And Hebrews are by nature always active. That's another very important thing.

[42:25]

and he preaches the rest to them. He says, now what does it mean that the Lord says in Psalm through David, today when you hear his voice, don't harden your heart. And then he explains that what is that today? That today is the Sabbath. and the Sabbath is being offered now to you, to the Hebrews, to all Christians, to the entire world. Why is the Sabbath offered to all of us? Because Christ has achieved the work of your salvation on the cross and now he is resting And it is your business now to enter into his race. And then St. Paul continues to say, think of those 40 years in the desert where the country of race was offered to you as the price of your faith, but you didn't believe.

[43:43]

You said, oh my, now he sends us here into this desert. In the desert we have no water. We cannot even dig a well. We cannot cultivate any ground. We cannot make any provisions for our existence. What is this here in this desert? We can't do anything to sustain ourselves, to get good ground under our feet. We depend simply on what comes down from heaven, the manna from heaven. And they got sick and tired of the manna of heaven because they couldn't work for it. Because it's so unsatisfying to go and sow the corn in the spring, let it grow, then put it into the mill, make flour of it, put it in form of dough,

[44:44]

And then if there's good bread and pure bread, it's all wonderful. It's the fruit of your own labors. Instead of that, the sweet manna, it tastes now just as everybody wants it to taste, and things like that. And it's always there, we just have to collect it. But we are always told not to collect more than we need for one day. Why? Therefore, we dispel constantly. God keeps us on a little thrift and is just strong enough to keep us over one day. And that's a dangerous, unsatisfactory situation. That's what they sent in the desert. That's the way the situation was. And we just ask ourselves, isn't it very unsatisfactory? I mean, to our foreign nature, to the Homo Terrenus, the earthly man, So there you find it, you know, that therefore in the desert was their decision.

[45:46]

God said, accept my work for you. But the Jews said, oh no, [...] that's not satisfactory. We kind of want to keep our future under our own control. That's more satisfactory. And therefore, what was then God's answer? And that is the 94th Psalm. You shall not enter into my rest. And the whole generation perished in the desert, and they did not go across the Jordan to go into the promised land. But then, of course, St. Paul continues and said, now even those who finally got the second generation and got into the promised land after the Exodus, now they didn't find the rest either. Because if they had, you know, God would not say to David, how you say to the people today when you hear my voice, don't harm your house.

[46:54]

But then St. Paul continues in that, now at this time there is that today for you it came. Where did it come? This today started at the very moment in which Christ achieved the work of redemption on the cross, on the very day in which he handed over his spirit. That's your today, because now it's up to you to grasp that today, to accept it or to reject it. And then St. Paul says, now, how do you accept this today, this tremendous chance of a lifetime, as we would say, by entering into God's rest? How do you enter into God's rest? By resigning yourself and not trusting on your own works and what you are doing, but to believe, faith, faith, confidence in what Christ has done for you.

[48:05]

That is your rest. And that is, of course, the whole meaning of tomorrow's day. Tomorrow, this great Sabbath rest is for all of us. We can have a chance to accept in the silence, therefore one of the words tomorrow in Martins is, Restulare consiliencio sanitaria. You even the path of salvation by silence. That's another thing that I would recommend to everybody, to all. Silence is the expression of your faith. Talking is the expression of your own muttering about your own little world. But silence is this accedere ad corautum, to accede to the secret heart of the Father. That's really the meaning of silence.

[49:06]

The silence of faith, and that is the meaning of the Sabbath rest. So in that spirit, let us enter into tomorrow's supper, and you will find all the food for these thoughts and expressions of it in tomorrow's matters.

[49:27]

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