Thank you. Thank you. In the time of the Lord, the Lord will be with you.

[01:12]

He will be with you. [...] God makes things so terrible, makes people believe in Jesus Christ. Thanks be to God, God makes things so terrible, makes people believe in Jesus Christ. Thanks be to God, God makes things so terrible, makes people believe in Jesus Christ. For when we see it, we cry out, and we go to the Jesus. And when we see it, we cry out, and we go to the Jesus.

[02:15]

Thomas, I see you, and [...] I see you. And the Lord said to him, He said to him, He said to him, He said to him, Veni, Jesus, di adveriscansi, et sedit in mei in veridicti faci. Dei pedici pro mei, in teatrici pro tui, et in teatralios mei aus, et agrava tua benedicti in laus mei.

[03:25]

Et gloria si plenum et servitem, Responding to them, they said to him, The Lord is with me, and the Lord is with me. Jesus said to him, You have seen me, and I have seen you. You have seen me, and I have seen you. The Lord said to him, I have seen you. in blood, faith, and discipleship, for all of us, [...] You see why we are reading this Gospel?

[04:49]

Because This is the first and last day of the Easter Oct. Our God was on the first day of the week, as we celebrate Lava Elves for Sunday, and then every day after His birth, coming to His disciples and showing His name to them, He comes again when the disciples are gathered together again on the same day, And yet, he shows that he is present, the presence of his risen Lord.

[05:51]

And Thomas believes when he puts his hands into the doorstep. He sees that this same Jesus, who was crucified as man, is now with them as the ever-living Son of God. who is to research the source of the Holy Spirit. So the reason for this gospel is evident because in it shows us the first Sunday that the Christians celebrated after the day of the resurrection. And therefore it is an image of this day which we celebrate today here together. Now you see the theme of this Sunday and the end of the joy of the Easter feast. The church wants, longs with their whole heart that we should keep that faith, that we are

[07:02]

tasted as it were, in all its beauty, in all its joy, in all its peace, during these eight days of the Feast of the Resurrection. He then responded to today's gospel, to today's operation, that we who have celebrated these Easter festivities That way we may now, with your grace, be able to keep these things in our behavior and in our entire life. And that is indeed the whole result of the whole reason for the existence of the Church. And I may add also of the Northernized Church The whole reason for the existence of an organized church under our Lord's special venture is to keep them free in the wisdom failure alive in the hearts of men.

[08:20]

Through those meanings which this wisdom failure has evidently given to the history Because the faith in the resurrection is the divine. It's not a human thought. And therefore, men will always be blind in one way or the other to get around this faith, to change it to some kind of man-made philosophy. Philosophy. But that is not the reason for the resurrection. Christ rose, as he made the earth, in all divine love. His wisdom is eternal. That life that knows no death disappeared over death.

[09:24]

That life he wanted to give to us, eventually, this kind of life, I mean it, he wanted to give it to us forever. And that is the reason for the existence of the Church, and it will not to keep their contact with the risen state. Not only for those who saw him with their motley eyes and their poor belief, not only for those who like tongues were inward to put their hands into his open mouth, but for those who do not see him, that means who do not belong to his name, to our Lord's name, For us to live here in the 20th century, that means 2,000 years after his existence here.

[10:32]

And then it's the reason for the Church to bring the bridge to span that difference and to bring us into constant contact with the Lord Jesus Christ, and by the end, not only as a remembered reality, a fact of history, but as a present reality. And that is the meaning of the Sunday. When you sit here at this celebration, I think, Then you will distinguish clearly from that same true worth of remembering the existence of the madness of one's heart, of the reason, say, what are, one may say, outward symbols, but media stars, which in our eyes and that invokes those who understand what they see, the remembrance of the Christmas Eve.

[11:42]

And that is, for example, the very day, the function of the Sunday, is that as the eighth day, in difference to the Jewish Sabbath, It keeps in the Christian mind alive the fact that we live beyond this earthly will. In the eighth day, heaven is a symbol of the new eternity. And the new heavenly life that flies through his resurrection has been used. The reason why we do not work on the external It's not just because the church would love to interfere in the affairs of men and put another girl upon their shoulders and say, by no means should you do any sort of work on the study.

[12:45]

And that's the commandment, as we say, of the church. Everybody bow to the thing. That's not the meaning. Superman doesn't want a life more difficult for us, but the not working on a certain day simply is an expression of our faith in the presence of God, who has done the work which is necessary for our salvation, and who is not beloved. among us and in our hearts as the one who has conquered. Therefore, as the one who is beyond labor and pain and work. And he wants to be present among us so that we may, as the apostles 2,000 years ago, rejoice in his presence.

[13:49]

And nobody can rejoice as long as he has to serve a slave under the burden of this earthly business and faith. And therefore that we may breathe more freely, that we remember that we are citizens, not only of this world here, which in its burden tries to destroy, But like in our state museums, our heavenly Jerusalem, there we are already as a process involved with ours in capital places. Therefore, we are like a body. And so it is not to go on this same day only to give it to us as a monument of not our human efforts, but of God's disdain in us.

[14:57]

So that is one way in which the Sunday is in us the memory of resurrection. But turn to a celebration and tell me about this. This Sunday is Sunday 1. Now the commandment of the church is that on Sunday, people should gather together and celebrate together the Holy Sacrifice of the Lord. And that is a commandment 1. That in this way too, the resurrection may be remembered. And that is the reason why, in a celebration like this, for example, the priest stands there among you, not in simply as, let us say, a human person, a representative of the people, but as a representative of Christ.

[16:03]

And that is the reason why we meet on this Sunday of Stowe, this beautiful gospel, in which we are told that on the first Sunday after the resurrection, our Lord appeared on his disciples, and he bring the wonder, As he gave to them his spirit, and as the Father has sent me, so I have sent you, and I will send you a king. So therefore, on this very day, our Lord placed the priest there as his representative. He instead is leaving, and he gives the gift of his Spirit to the apostles, why? That they may continue his glorious presence in the midst of his church.

[17:10]

And therefore the priest is vested, honest and righteous, in buying his presence, because that's why it is the color of the presence. That is the power of that new life, and should remind everybody that we, as Christians, are living in the presence of the glorified Christ, of the Christ who ascended into heaven. And that is the meaning of Shabbos. And that is the meaning, for example, of the white robe that you see here, the white robe of the altar. All that indicates there is a joy where the presence of the Blessed Lord among us produces bigger parts of those who see him today as the Apostles saw him 2,000 years ago. And if, for example, the priest, as the representative of the rest of us, says to you, Dominus Viscu, the Lord is with you, then God indeed will find you, or the priest will say to you, he is the Dominus, he is the Lord.

[18:36]

And that is the reason why the priest, before he says to you, Dominus, who is to the Lord be with you, first cheated this altar that is out here before you, and then returns to you and says to the Lord be with you. Through this gift, he unites himself. to the wisdom failure who is presented similarly in this festive table. And he thinks this failure, he unites himself. He takes as it were, he drinks as it were, the Spirit from the God's own Son. And then he gives to you this book, Dottie's Book of in order to make it absolutely clear that he does not do so as, let us say, a result of any human ambition or any thirst for power, that he does not do so, let us say, on his own title as a human being with a human authority, but that he does so in and through the reason

[20:00]

They are going first to take us to the altar, who will present the witness. And then he says, talking in sports. And then he reflects and he says a prayer. And he aims that prayer in saying, through you have our Lord, Jesus Christ, who with the Father lives and reigns forever and ever. Therefore the prayer that in that way he offers with and for the whole family of the leaders that are gathered around him, again he addresses it to the Father, not in his own name, but in the name of the Residency. So, you see, the Stradera celebration like this is filled, deliberately filled, with stintors and supplicants of the risen Savior.

[21:04]

What is the Gregorian chant? The singing of the arrival. What is the essence of it? It is the melody of the Spirit. For what is the Spirit? The Spirit is... the power of the graces they appear communally to us, that is the essence of the spirit. And therefore, the qualities of the little child, as a melody which, let us say, finds its sting in the earthly, human expression, say, of Job, or of Saul, or of this Christ, or of Jesus. The Melanesian Religion Child expressed the eternity of mercy of the Spirit of the risen Saviour who is poured into the hearts of the Christians, and then rising from this house again, being thanksgiving, because he gave of Christ.

[22:18]

That is the meaning of the . That is the meaning of . And then there is the meaning of the Alleluia, with which we prepare to pray the covenant of the Blessed Savior, who speaks to us in the words of his gospel. And then not only speaks to us in the words of the gospel, but also becomes present among us in his statement. begin with his death and his resurrection. You see, if you look at this gospel, you see why I'm like, what is the idea of the sermon? It's not only that the apostles or the believers get together and think for a while.

[23:26]

With my understanding, that Christ has once lived among them. The essence of the Apostle's joy, the essence of the joy of the Sunday, is not any human thought or any stupid remembrance, but it is the real presence of Christ itself among the Apostles. What is the essence of joy? Joy is, as philosophy of the West says, is the reaction of one who loves to the presence of the universe. Therefore, those two things, joy and the presence of the universe, simply cannot be separated. And therefore, it is kind of hysteric

[24:29]

who in this way, one can say, feels presently which is present, and in that way makes it we. Now there we are at the last way, in which Christ is present among us, and that is through what we call the step, through the you. This act is, as you see right away, not only is good, in which we remember Christ, or in which we hear his word, but it is an act, a sacred act. What kind of an act? We call it a sacramental act. We could also call it a sacramental memorial, an action in which the work of redemption, the death and the resurrection of Christ, becomes again a presence, a standing presence upon us.

[25:39]

During this holy action, we contemplate the bread and the blood, the water and bread and wine concentrated on body and blood of our Lord Jesus Christ. Body and blood separated, bread and wine separated, in the state of consecration, which we think was and are among us, Christ, as he suffered for us on the cross, when his body and his blood were separated in me, as St. John the Great wrote. And this thing, this body and blood, becomes then our home, That means we take part in it, we eat it, we feast it, we celebrate it.

[26:43]

We receive holy communion. That consecrated way, the body of Barad-dor becomes the Passover in which all of us, in the joy of our heart, take part. And then, while we do that, when we receive the body, the consecrated body of Christ, then we sing then what we call the communion versicle, and that is the meaning of the song which accompanies the sacred meal, we sing then, Could not happen in two miles' time, and see me the night of day, and don't doubt for being a believer. That means everyone who receives this body of the Lord again is in immediate, sacramental, real contact with the risen Christ, just as Thomas was on this day 2,000 years ago.

[27:55]

so that our receiving Christ is in living contact with the blessed presence of Christ, so that in doing so, we interiorly pray for us, my Lord and my God. And in this way, are we taken into this blessed mystery of the Lord's resurrection, which is present to us today as it was 2,000 years ago. And that, my dear friends, we all realize that is the true joy of this Easter celebration. which is with us from beginning to end, from Sunday to Sunday, from faith to faith, that we may live in it, we may live in it all.

[29:04]

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