This October, this period of the epiphany, a manifestation of this, what this evening has put before you, a few thoughts which are very, very much present from us, that have Like when one thinks about to maintain context of our presence, there is situation, manifestation. Activity of Christ is a manifestation, epiphany, epiphania, salience, my dear. And today we face, shall we say this, of manifestation in a very acute way.

[01:08]

We realize that our Holy Father has called the Council, made a call, as he says, has to reason that this business of manifestation may rise to manifest. through the holiness of the Church as well as also through our preaching. And we are facing a tremendous increase and expansion there in every direction, so that the field of manifestation is so tremendously extended, expanded, and therefore also across the waves of manifestation. The time involved, all of these problems occupy us in these days here in London.

[02:14]

Now then we are still waiting for this advent period to come, the idea of God helping us. That is the one and first characteristic note of Christianity which we meet right at the beginning of the new ecclesiastical year, the first Sunday of Catholic. That is our salvation, our faith, our destiny, our history, under the azimuth of salvation, is under the stance, under the sign of God calming to us, calming. And of course, he calms to us, appears by the elements, as it were, by the divine Agatha, descending love. And this calming of course, the idea of calming, cannot be separated from that

[03:23]

while manifesting itself, because our Guru, he comes, he is not regular. His coming means his being regular. And the one who comes here is God in his truth and in his light, and therefore his manifestation is the essential way of his arrival. And so the coming, its coming, was always conceived as a manifestation. In the Old Testament, we see that in Psalm 49, Dales manifests the Lenin. David will come, manifest. The two words bow together, put together. The process involved the Old Testament expectation

[04:24]

is as if it were a short-range expectation. Let me say that. Look at that. But then the Nativity of Christ, there it is again, and from here the Nativity of Christ is His coming. Immediately then the question arises, how should it be that no made known immediately to all men, unquestionably did, and was the expectation of the Old Testament. And therefore, the majesty of Christ, meeting Jesus while living in the Christian, did see and should He be known to all men. Extended then St. Thomas Mills with this question, He makes that distinction that we are all familiar with. Christ was not born in His Nativity.

[05:30]

It is in His Nativity He did not come to us as a judge. In that case, His biography should indeed have been known to all men, because The knowledge of the authority is essential for any possibility of judgment. But Christ's nativity, therefore, is really in line to the beginning, stands on a different star, not for judgment, but for mercy. And if his nativity would be as we know to our men, they would have made it impossible to work the work of redemption through the cross. Because, as St.

[06:33]

Paul states in the First Epistle to the Corinthians, they would have been, if they had known it, not condominum gloria crucifixis. then they would never have crucified the Lord of Lords. So the coming of the Lord in glory and being so that he will be known to all men would have made the work of redemption, that specific work of redemption through sacrificial love, through crucifixion, impossible. It is true, certainly, that all things are to be taught sometimes, but not at the moment of the Lord's negativity, but even through a historical process.

[07:34]

And this historical process can really only start after the Lord has worked His work of salvation as the psalm says so beautifully, it made your chapel. It is the center of this earth. It made your chapel. Therefore, only after its resurrection does the Lord give any commandment, Go ye and teach the old nations. And so we can see then that there in one historical process of manifestation is initiated, manifestation to the whole world, but only after the crucifixion and the resurrection. And then also in that way, because God came in Christ as saving Lord,

[08:46]

and not as church, therefore initiating a historical process and not ending our history. Therefore also time and room have to be left to be in our reception of the Lord's saving done, and that only can be done by faith. But faith is, as the Ephesians of the Hebrew says, an argument of non-affirmation. It is and cannot be separated from the idea of innocence. It's argument of the reaching out, non-affirmation, for the things that are not running. and therefore also his nativity is not a common thing as immediate manifestation to all men, and of course also then in connection.

[09:56]

Then Christ himself, the Word of God, through this nativity, appears in our true human nature, in our flesh. And therefore, if he would not grow himself organically yet through the stages of human, without need, for example, of food, of growth, of sleep, people would not recognize him as a true man. And what would be The consequence of that, while he would be manifest in miracle, he would obscure misdemeanors. So I'll only indicate these things in order to make it clear that one condition

[11:01]

under which the nativity of Christ is a coming and a manifestation, is the beginning of a world of redemption in serving charity, a process followed in, not, so to speak, a shortcut to the end, not a short circuit of divine power. I think that's very important. in order to understand, let us say, the new dimensions of Christianity in comparison to the Old Testament. If we listen to the Old Testament prophecy, it seems that history is kind of limited to let's say, to the training of the chosen people, the education of the chosen people, through the law, to a degree of perfection, which then makes the coming of our Messiah possible, and in that way brings about the end of mystery.

[12:19]

So that one does not stick it so real, in the Old Testament, which world and what kind of historical room is there for the mass of the Gentiles? History in the Old Testament seems to mean prophecy, seems to mean war, and as they had dialogue between the chosen people and God. or the parents of the Gentiles, do not seem to be engaged and do not seem to be important for this process. Nevertheless, therefore, the nativity of Christ could not be and should not be a manifestation to all. In this very way, it coincides with the end of history.

[13:22]

still we, the activity of Christ, have to initiate a process. And in order to initiate a process, it has to be a manifestation through stop. Through moving then, this manifestation could be held down and go on to others. All things that come from God are in order. and can therefore start from a few and then go to the people. So also just as the coming of Christ in his nativity is made known to a select group of chosen men, so also his resurrection is not known to all the people, but is witnessed by those who are ordained by God. as they do them in the Acts of the Apostles.

[14:25]

Now, who are these human ones, these chosen ones? Of course, the salvation which is coming through Christ should be made known to all kinds of people. It is universal. In Christ there is no male nor female. neither vain nor true, neither slave nor free. And in order to reveal this, he was then manifested to all kinds of men. He be shepherds who were eavesdroppers, but eavesdroppers of the wilderness of heaven. To the Magi who were Gentiles, The Shepherds met the Lord, the Magi, far, but long to come to the Lord still. The Magi wise, and mighty, and idolatrous.

[15:32]

The Shepherds seemingly cruel and excellent. Simon and Anna just as wise, and man and woman. as St. Augustine says thereto, beautifully, as ignorance in the uneducated shepherds, so they would hide the creek in the lines of the manger. But both were being claimed by the cornerstone for himself, because he claimed to choose the stupid moment in order to shake out the wise people. And we did not come to power with just what we see. There's no big, short, huge bowling alley in the underground city space. of the beautiful South Korea.

[16:35]

It's a wonderful place, this town. And one sees immediately that everyone is somehow important. Now the other question is, who do? The other question is, how has it come to this fair and brave society of people of whom who think they as the cornerstone such a beautiful expression. All manifestation, and that is now an important principle, all manifestation takes place through something which is already known. And that is of course again, you know, for this way of manifestation, let us say historical manifestation, of awakening. We are always in the Old Testament, we are always confronted either with darkness or with the full splendor of God.

[17:42]

And nobody really knows what they're really in. All manifestation takes place through something known which that is the principle on which the manifestation is stabilized, which accompanies in the nativity, in this time that we celebrate. Synergism proceeds and proceeds from things which are known and accepted to have no consequences. But no synergism is there in antiquity, but signs are there as they were born in the ancient What is a sign? A sign is a manifestation through something familiar, through something familiar.

[18:48]

Logical manifestation proceeds from logical principles, first known principles. Time is proceeding from things unbidden, from things that is gone as it were to our mirror, to the whole context of life in which we live. When we proceed in the way of synergism, there is always this kind of amazing feeling that we are somehow moving in a vacuum. But then we have all that, and that was, of course, the middle ones, right of way, occupation, as you know, the problem of realization. The problem of realization of conclusions logically arriving at.

[19:50]

Because conclusions logically arriving at can mean in that whatever, as we say, very abstract And because Astra somehow may be intellectually known, but not visually. Because the process which Christianity has initiated, and that is again so important when we compare it to the Old Testament and the possibility of the Old Testament, which is the possibility of the Lord. the world possibility of the world, and the symbolic sense of the letter. But Christianity shares new possibilities, as a new world, a world that's made of flesh, and they are going to manifest themselves from the start. That means things familiar to those in whom they are shown.

[20:58]

things that belong therefore to the whole tribe of their lives. Now, things familiar, of course, again, are different of different. There is certainly a familiarity which grows through the endowments of grace. and which goes through the constant contact of familiarity with spiritual things. And that produces an interior familiarity. This interior familiarity in the new testament to the old is called the homogeneous spirit. The Holy Spirit is the principle of an interior amygdala. The Holy Spirit is not a result of cynicism.

[22:04]

The Holy Spirit is not a conclusion. The Holy Spirit is not a cold logical acknowledgement. He doesn't exercise the force of onerogies. But it is the interior movement, a being moved of the heart, is the Holy Spirit. And that is the way in which the nativity of Christ is made known to the just cause. We have two apostles, Simeon and Abbot, living practically in the temple. there is a complete daily familiarity with the Divine Face. Signorinella, something like the Lord, in that daily routine of their life, determined by the Holy Spirit, the Holy Spirit in them, by tuning their entire instinct

[23:16]

the interior instinct to the spiritual thing. And in that way, the Nativity of Christ, the new-born King and Savior, was made known to Simeon the Emperor, who by the Holy Spirit were instructed by Simeon that he would look down before his seat and would seek the Savior. and everyone by the Spirit was led into the temple. St. Jude, Quentin, and Rufus, after relating to Simeon and Anna, three times, fourth, three times, they were both the expression Holy Spirit, under the actual influence of the Holy Spirit. So that is one way of manifestation. But this way of manifestation, of course, is not bending that way. It's by an interior familiarity through the spin.

[24:23]

This inner relation which is established, and which therefore can be spinned, there won't be any material, external something. And, for example, is also then the life, is the living covenant, for example, as we have said in the past always, for monastic worship. Also for monastic preaching. There is, for the world and for people who think they're having a guarantee to live on a different plane, there is this guarantee There will be a windstorm and so on and so on. Life-makers are necessary. And great money is staged up for external pomp and circumstance, as in the cathedral, the reason why we always have said, monastic worship.

[25:28]

Yes, if not in that way, under the same sign, under the same, and it does not have the same function, it's not in the same sense of context and milieu as the pontificate, perhaps, in the cathedral. But the point is much more simple. It's much more clear to the realization, with every artifact that there are two or three gathered together in my name, there I am in their midst. That presence is spiritual presence, and it's spiritual presence which is realized and has to be realized only through what is called the instinct of the Holy Spirit. But that is, of course, a great means, an ultimate great purpose of the monastic life, to further that, this new, let us say, organ of recognition, and therefore then this completely new possibility of manifestation.

[26:46]

So there we are, there is the Holy Spirit. and others. What about the shepherds and the man-child? Now, they are both accustomed, accustomed, no doubt, to visible things. But in a different way. The man-child, they are feeding, waking up, on the walks, astronomically. as they feel it indeed, the theology of the original paganism was looking over the stars. The stars and the other world, so completely different from this world, not in the same fusion, but in this majestic motion, apparently immovable and still moving, and moving on at a tremendous and absolute necessity and with irresistible power.

[27:56]

There is evidently everybody who only in a superficial way would observe the heavenly stuff, the heavenly And even more so, even as mankind will do that professionally, and in that way, then become dominion. So, to them, the newborn Savior appeared as a star, and a heavenly star, because also His birth was heavenly in good for all that they say in the astrobotic talk. Then to the shepherds, the shepherds were of course Jewish, now Jewish especially the popular tribes of Jewish might. We can see that in the book, the Book of Tobit. It's all full of the manifestations, visions, and conversation with them.

[29:05]

and inter-globally with the angels. So then another thing was that together with them, with the angels, the divine globing, we coupled the dark self. What became visible as a phenomenon of light, because the child's globing was hidden. So we can see here that in this first era, let's say, the whole manifestation, the coming of divine charity, that means the New Galilee was of this charity, of the Word made flesh, is by the way, from the beginning, geared to history, to time, so also it is geared to the universality of men, and to the understanding of when we are also in the void in which it is money.

[30:11]

And then, finally, the last question in this connection is the order of manifestation. And there I just do that as a banner. In this, the first manifestation is through the shepherds. The shepherds are there to prepare the apostles and the disciples And our Lord, that is, by the way, another thing which you could just take, you know, patiently, maybe as a general, as a little gimmick, you know, compare, especially in the Gospel of Saint Luke, what we call, compare the 12th, what we call the 12th week of Timothy story to the Resurrection. and see how one is reflected in the other, also to examine especially as far as the vocabulary which is used in thought, and think of thought as a concept.

[31:16]

Outsetting this will be the shepherds, in the context of fertility and the proper, the feeders, the watchers and the disciples, who later on, in the especially heroic passion of our Lord, are the ones who are all committed to the intimacy of the upper world, just as the shepherds are called to the cave, and there, in the intimacy of the upper world, then the great star of the world is manifested there truly, in his flesh and his blood. And so they are, is the quote that the great apostles and the disciples can gather, the ones who have been chosen. One can say the creed is here to reveal the first truths of our religion.

[32:17]

To them, Christ was to be revealed first. As he falls there, stands on there, the apostles again can be applied to them, not many noble, not many mighty, not many wise. Then the other will categorize the major. They come on the thirteenth day, the figure of the mass of the Gentiles, who come big, That is the procedure in which the expansion, with the expansion of Christianity, the progressive manifestation took. First in the little circle of the Provincie du Léon, then passing on to the Valls of the Dix, initiated by Victor, in the period, and in the Council of the Apostles,

[33:24]

Yet to realize Pentecost and the manifestation of the Holy Spirit at Pentecost is that last and last month is linked up with the coming manifestation of the Good Tidings in Rome, and Rome simply standing for the center of the world, of the universe, the oracles. Rome will be an oracle, my savior. So, they did that and expelled Jacob. And then, the last one, God sent me to them. Yet, is the manifestation on the 14th day, to the just ones in the temple, with the same thing there, a similar man, another man, and woman, the mass of the Jews, in the temple of the Jews. And that's been the last bit of the manifestation of this coming of Christ.

[34:29]

So if you look at that and look at some of the conclusions which I wanted to indicate to you, and to knowledge that you can see there in the New Testament, and you can get the Old Testament, it's wavering as well, or the immediate of the majesty of God, of the transcendent God. The glory of the couple, and that was essentially his universal enemy. And in that way, then, as a final enemy, with fullness, full glory, and in that way, once again, And history in that way looks indeed as if they're short in the Old Testament. But in the Old Testament, again, the history means waiting by fulfilling the law, through training, through education, through breeding.

[35:47]

All things that move, as we say, are the ascended one. In the dual textural, he calls. But there is a constant browsing of squamitus. Its face is hidden, and hidden by the ear's distortion, rootless tales of squamitus et despectus. He is and comes as the true man, as the servant of selfless God, as the one who carries the cross, and who has come to die on the cross, and is left going to enter into His throne. And this task of Him, this process which evades That, then, is the basic pattern, what they call, of human history, of true history.

[36:52]

Not, they will say, the climbing under and after, guided by the will of the Lord, but the passing, the dying and being reborn in the power of Christ. Christ, I mean where Jesus was. The true death, but transfigured, is therefore the principle of true history. Dying and rising, after all, is the essential element of all universal euphemism, and it is salvation through birth, mercy, and impregnation. Mercy is the thing that manifests itself in the world as it is. In Jesus Christ who died once, in Jesus Christ who makes himself manifest under the veil of the sacrament, in this our age in which we live.

[38:00]

Mercy. The answer to that mercy The capacity in which religion says it better, the signs of mercy and realize the presence of mercy is faith. But faith again also, of course, is nothing but. Therefore it is something that is still in development. It is something that is increasing and spreading. And it is increasing and spreading, extensively growing, and the measure and the measure and the commonality of all those people to whom it is addressed. And therefore, the incarnation of Christ opens up in our whole new perspectives of universal history. And this universal history will lead to us And especially in this last century, you know, is as a matter of fact, the experiment becomes longer and longer.

[39:12]

St. Paul, in reading the letters of St. Paul, has a feeling, oh, Christ will come to all. He speaks of those who have seen it already in the sign of faith. But we, in all things, will always see and hear in our politics. Let us take the perspective of St. Paul, in the narrow confluences there of the Roman Empire. He was coming to Rome, and you know there is rarely to meet the Old Testament as well as the New Testament. However, what is to say, all of them do. All the world. He preached to all the world. That was for many, in some way, thinking that the climate and the end of the act are the impossible. And what's the climate in the 1st and 2nd century?

[40:14]

Preach to all the world. St. Augustine had that feeling. Now the cross of Christ is everywhere. All over Earth we go. But they, of course, knew of these new dimensions as interlinked with history. And what I was going to say is just to know that, of course, by then, for example, this announcing of the glory is more than, say, the manifestation to the Gentiles. Of course, and there has become certainly a more complicated and the major task than it has been in the time of the Roman Empire. And there are also the ways in which they are being consulted, and it is of such great importance.

[41:16]

And the fact that they are for the first time, that they prepare the first batch of consul from the second batch, The one distinctive difference is that this is also the presence of a mission behind it. There is certainly therefore a state in a very, let us say, in a very reduced way. It's just the beginning. But at least there is danger, sir, and there is evidence. And if you read reports about a spectacular medical council, then you see immediately that these pictures played indeed a great role, especially those of Africa. And in what way? Now, there is the big way, for example, of liberty, and there is the tremendous problem of the announcing of the gospel, the announcing of the gospel.

[42:17]

And the one big problem which is there is Catholicism versus Symbolism. Then they sum it up with the basic problem. What is Catholicism? Now then there's more or less the Symbolism. More or less. Less. But still, you know, the intellectual approach. The intellectual approach. And then in this against this and against this. In the electro vault, the other vaults inside, through the sun. And what is the sun in? The sun in it are the sacraments. And then the sacraments, the divinity, the physical forms of creation, that may die down. And what do they do? What do they offer? And insects. One wants to live, but the other wants to die. and nor the one built.

[43:20]

So there's this whole tremendous big Oriental world is there before us in the Major. We haven't met this Oriental world since the Major hanged onto the Craig. Once we met it, but then that ended in disaster. We met it in the Nestorian expansion and mission And there was unfortunately a mission, a trinity, which was not carried by the unity of the entire Church. And the other one was carried and came from the Roman theater and then received And the Jesuits, you know, and they came and they went to the kings, that was their whole city, you know, Simon's Temple, what they call the stone of that whole missionary effort. And that ended in what?

[44:23]

Ended in a catastrophe. Why? Because the whole plan of adaptation, you know, that's taking on, that's meeting, and it's very little, it's needful, as it were on the livelihood of the American people. Not to compromise the question, true, but to make them worthy owners. That was then Luang, I'm saying, I mean, so, his knowledge of certain things. Darwin was, you know, of fiction and things like that, of thesis, and in that world, China was yours. In that way, if we treat it indirectly, this is at this moment. But, I mean, right away, you see there, the applications of those topics, of the infancy manifestation, to our comments, and how tremendously aligned it is.

[45:26]

I was the agent in Balibor, the Coptic one, and that's something which really, really, really, the African people would take by this time and all their other dissenters. It's just as we say, there will be more levels in these days, which are really all of them, you know. Beauty comes up in this time, this general time of the year, season, but also this whole concerned world. The mission is again and again to express it, find out, let us think about this, and let us take the problems of our time, Let's take them into our philosophical interior being. And if the Holy Spirit, you know, take them in and ask Him in prayer to enlighten and to enlarge our minds so that the coming of Christ, which is not only a historical event two thousand years ago, but which is a continuous process, that it will

[46:40]

take in the whole of them, and in that way lead us all to that moment where then the palace of the Gentiles would join in the Jewish people, the chosen people. That is another thing which we have completely lost sight of. And that doesn't, in our plan, in our concept of history, of the expansion of Christianity, doesn't make any of them. But that is really, that is the anchor. So interesting that Simeon the Just, at least the one we presented, I said just before, in the chemical, you know, the East by living people, I mean, the vast world, of Christ's glory, that He says, you know, when He sees the child, He says, The light for the revelation of the genitals, and the glory of the Jewish people.

[47:49]

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