somebody who is familiar with the idea of Christian peace. The peace that we as Christians celebrated, its original meaning is the sacramental remorse, the reenactment of one of the saving, redeeming deeds of our Lord Jesus Christ. To hear the celebration of the feast today, in all of the Trinity, may be a little difficult to understand. Identity is not a means, usually, through which we carry, or we say it, certain dogmatic truth, as truth simply to the church. The essence of the feast is not the preaching or the learning, but the essence of the feast is the celebration, and that means the entering again into that saving action through which the Word of God made man has saved the church.

[01:24]

In the Old Testament, you can see the peace that the The people of the Old Testament have celebrated the Passover, the feast in which they commemorate the exodus, the saving of the Jewish people out of the hands of Pharaoh, the Egyptians. The other feast they celebrate is the feast in which they commemorate the giving of the Ten Commandments on Sinai. Another feast again is the Bosh Hashanah, the beginning of the year. It is the great judgment in which the Almighty Church, of all living, lets the individual pass before his throne and brings the mother into sentence. And in the New Testament, these Jewish beasts are then fulfilled They are not only, as the Jews used to put it, that everyone who will celebrate the master, who will celebrate the priest of priests, who will celebrate the priest of judgment to Kavanaugh, should consider himself or think of himself as one who has himself witnessed these saving events in the history of our children.

[02:50]

But in the New Testament, it's more than the Lord Jesus Christ who renews through this Testament of the Holy Mass, which is the single and substance of every blessed feast, renews the same deed is passed over, is passing through death into the glory of the resurrection. Now, in these manners, the church joins through this basic idea of every piece the special intention of thanking the Holy Trinity which after the descent of the Holy Ghost has revealed itself completely to us. On this piece we sing a hymn of Thanksgiving to the Father, to the Son, and to the Holy Spirit, we stop for a moment and we think, what the Divine Persons, the Holy Trinity, has done with us in that great Divine Mercy, which is shown in the incarnation, the death, the resurrection of our Lord Jesus Christ, is ascension and finally the ascent of the Holy Spirit to us.

[04:17]

But at the same time, this peace of the Holy Trinity is also the beginning of a new part of the ecclesiastical year. Those days in which the Church has celebrated the basic peace of our redemption, Christmas, the Epiphany, the Passion and the Resurrection, Ascension and Pentecost, this period is over. Now we descendest where to the valley of the ordinary time, and the time of labor, at least the time of the summer, and then later on the time of harvest. And this piece of the Trinity is therefore the last hymn of Thanksgiving which closes and in which the church responds to the fullness of the revelations that new name of God, Father, Son, and Holy Spirit, which has been made manifest to us through these merciful redeemings with the Church, with the chosen people.

[05:31]

But it is also that today, in the name of the Father and of the Son and of the Holy Ghost, we start a new section of the year. we start and we go into the everyday life. That is the beauty of having this feast and celebrating this feast today. All our thanksgiving, the last word in the life of man, the last word which is continued then forever in heaven, glory in giving glory and thanks to the Father, to the Son, and to the Holy Spirit, is joined to the other one, to the prayer in which we turn in confidence to the true name of God, that these, the Father, the Son, and the Holy Spirit, may be with us and may be in us, and to share it in their life,

[06:37]

we may conquer this world. And we may conquer the labor and the temptations of the everyday life. So the name of God is for us a beginning and an end. It is the divine blessing he sends upon us through the power of the Son and the Holy Spirit. I am back. you in the name of the Father and of the Holy Spirit, that is the beginning of our entire Christian life. But then this blessing which descends from God in the name of the Father, of the Son, and of the Holy Spirit is answered to the name of our past giving, which is our living response and equal ascending In the same way, Mr. Weston, he sent it to us, united here in the Holy Spirit, through the Son, with his hands to the Father, for all his merciful healings with us.

[07:49]

So in this play, after the peace today, it is appropriate for those around us who have come today this day with us as a day of retreat. The feast of the Holy Trinity is, as you notice when we celebrate his parents, is superimposed in some way upon the first Sunday after Pentecost. On this first Sunday after Pentecost, the church begins to read the books of the kings. Today is the beginning of And you remember that the book of the Kings, the first book of Samuel, or the first book of Kings, is that book which opens with the prayer of the good mother Anna, for that she may receive to the grace of God a son, Samuel.

[08:53]

This Samuel is the forerunner of the King David, and St. John the Baptist is the foreman of our Lord Jesus Christ, the Son of David. And in the sign of Samuel, these books of the kings begin. And there we have, as Sam yesterday afternoon, for Vespers, that beautiful word from the lips of Samuel, in which he says, Speak, O Lord, your servant listens. Speak, O Lord, your servant listens. Then is really the beginning of all God's merciful, God's merciful demons. In the end of season, the whole church stands before God and says these words, Listen, O Lord.

[09:59]

Speak, O Lord, your servant listens. So today again we stand together at this time for the time of God and we say, Speak, O Lord, your servant listens. And those who make this a new day of retreat, they should put this word at the beginning of this day. They should each one at his own heart speak, O Lord, your servant listens. But we should be then mindful as members of the new covenant, as Christians, as members of the church, that who is this Lord who speaks? It is the same Lord, O Lord of hosts, who in the lesson of tonight So it is this

[11:25]

God who reveals his glory, the Father, the Son, and the Holy Spirit, who at this moment, when the Holy Spirit has descended upon us, hears the whole world, hears the whole world of the church, and hears the whole world of every individual heart, not every individual Christian. To this, Lord, our dear friends, we have to listen to the power of the Son and to the Holy Spirit. And let us remember that our listening to them is at the same time their calling to us. It's their indwelling in us. We shall come and we shall take our hold with you as what the Lord Jesus Christ said to his apostle. So we don't call upon this Lord, the Titanium God, in a far distance, but we call upon him as if we are living in this sphere of banner of the Trinity.

[12:40]

We listen to their manifestation in the depth of our heart. We are filled with the power of their invalience. And for in the power and in the Son and in the Holy Spirit, we enter into this new life which begins every Monday again for us. But just in order to make us realize, and as the realization of this invading of the power and of the Son, Holy Spirit in us through faith and charity, through that new being that we have received, the grace we have received in baptism, makes us children of God. And that is really me, a child of God, having Father, Son, and Holy Spirit with him in our hearts.

[13:48]

And that, my dear friends, and also the power which makes us sing, which makes us send up to heaven a hymn of thanksgiving in the Holy Spirit through Christ, the Son of Man, through the heaven. So we should remember that, because we are here to have the two aspects, my dear, of this of our Savior of the monastic life. It starts at the moment of a profession where the mother and the you yourself who have made a operation, you stood here in this chapel and you said at that moment, Speak, O Lord, your servant, listen. Don't forget who is speaking part of the song

[14:49]

and the Holy Spirit. And don't forget who is listening. You, his child. You, who are the temple and the tabernacle of the triune God. Who, therefore, who are called by the seraphim to sing in the sanctuary that eternal hymn, holy, holy, holy, the Lord God owes Heaven and Earth are full of its glory.

[15:22]

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